A60628	----	The everlasting truth exalted being a plain testimony unto the manifestations, growth and prosperity of truth : also some dangers opened and discovered in the not receiving truth, or having received it, departing from it : also a short testimony unto gospel meetings and fellowship ... / William Smith. Smith, William, d. 1673. 1669 Approx. 56 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60628 Wing S4299 ESTC R3823 12018763 ocm 12018763 52588 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60628) Transcribed from: (Early English Books Online ; image set 52588) Images scanned from microfilm: (Early English books, 1641-1700 ; 824:17) The everlasting truth exalted being a plain testimony unto the manifestations, growth and prosperity of truth : also some dangers opened and discovered in the not receiving truth, or having received it, departing from it : also a short testimony unto gospel meetings and fellowship ... / William Smith. Smith, William, d. 1673. 24 p. s.n.], [London : 1669. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Great Britain -- Early works to 1800. Truth -- Religious aspects -- Christianity. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Haley Pierson Sampled and proofread 2005-06 Haley Pierson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Everlasting Truth EXALTED . BEING A plain Testimony unto the Manifestation , Growth and Prosperity of TRUTH . ALSO Some Dangers opened and discovered in the not receiving Truth , or having received it , departing from it . ALSO A short Testimony unto Gospel Meetings and Fellowship ; with a tender Invitation unto all that are afar off , to come ; and unto all that are departed and gone away , to return . William Smith . Printed in the Year , 1669. The Everlasting Truth Exalted , &c. AFter the long Night of Apostacy had overspread the Earth , and the gross Darkness of it covered and remained upon the people , and that none could be found among the Sons of men to lead and deliver out of it ; then did the Lord manifest himself from Heaven , and the Light began to spring as the morning , and to give light to such as sat in darkness , and under the shadow of death ; and though many travelled in pain , as being soarly opprdssed by the power of darknes ; yet when the Lord did manifest his Light , and his Love in it , there were not many could believe that it was he , and so they received him not , though he came unto them for their good , But to as many as received him to them he gave power to become the Sons of God , even to as many as believed in his Name , which were born , not of Flesh , nor of Blood , nor of the will of man , but of God ; and so the Love of God is manifested in sending his only begotten Son into the World , to be a Light unto the World , that all in him might believe and receive Life ; but that which is born of Flesh and Blood , and of the will of man doth not believe that the Light is he whom God sendeth , and therefore receives him not in his Light , when he makes himself manifest ; for that nature expecteth some higher or greater appearance of Christ then in his Light ; but as John bare witness of Christ to be the true Light , so his appearance is not to be expected after any other manner , or in any other thing ; for whatsoever is contrary to that which is true , is false , and there is but one thing true ( or Truth it self ) and that John testifies to be the Light with which Christ enlighteneth every one that comes into the World , and as the Light is true , ( or Truth it self ) so the expectation is to be drawn off from all other things as being false , and the mind is to turn to the Light as being only true ; and though it seem as a low or little thing in its manifestation , yet there is nothing which in it self is true besides it , and therefore most worthy of all things to be loved and obeyed in the least appearance of it ; for who dispises the day of small things cannot come to the day of glory , where the Son ruleth ; and here many have suffered loss as to the benefit which in the Light they might have received and enjoyed , for not loving and obeying the appearance or breaking forth of the Light in a small measure , it doth not go on in such unto a perfect day , but being despised as a small thing , or a thing of no value , it draweth into it self again the manifestation , and then none can see the way unto God , nor walk in the Path of Life ; for the Light being dispised , and so withdrawing it self , there is nothing but darkness remains to be the Guide , and such as walks in darkness knows not whither they go , because darkness hath blinded their minds , and this hath been an occasion of stumbling unto many , who have not loved the Light , but despised it , for in darkness they stumble , and many times fall , but in the Light , which is the plain Path , there is no stumbling , and they that do not walk in that Path , but dispises it , and stumbles at it , they walk in the broad way , and in that way they cannot have peace ; for they that despise the day of small things , they dispise that by which Peace cometh , and none can have peace whilst they despise that by which it comes ; for they that would have peace with God must receive and entertain the Light , and not dispise it , and though it may appear but as a little thing , yet peace is found in the least appearance of it , as it is loved and obeyed ; but the high and softy cannot bow unto it , the birth of Flesh and Blood , and of the will of man expects some higher and greater thing ; and when the Light manifests it self by reproof in the Conscience , there is not submission , but rather dispising , for the broad way is more delightfull to that birth then the narrow ; and therefore it is that the broad way is filled with many walkers ; and so many may see the Morning , and not come to see the perfect day ; for if the Light in its manifestation be not loved and obeyed , there is not a going forward in the Truth , nor any growth and increase witnessed , and so the Light hath manifest it self in many , and they have seen the darkness by the manifestation , but not loving and obeying the Light that it might become their Teacher and Leader , they still abide in darkness , and are not redeemed and delivered , and that is the thraldom and bondage , where many yet remains who have been visited with the day-spring from on high , they do not love nor obey the Light when it springs and manifests it self unto them , and so they keep themselves in their own sorrow , and misery by loving and obeying darkness ; for if the Light be followed in love , as being only true , there is not an abiding in darkness , but a coming to the Light of Life ; and so Christ said , I am the Light of the World , he that followeth me shall not abide in darkness ; which thing is true in him , and in all those that follow him ; for in the appearance of his Light the darkness passeth away , and the power of it groweth weaker , and then comes redemption and deliverance out of Darkness unto those that love and obey the Light , and so they come out of the pollutions and defilements into that which is pure , and holy , and righteous , and these are only the people which are found to the praise and glory of God ; for who have been visited , and do not obey the Lord , they are not found to his praise and glory , but are sound in that by which God is dishonoured ; and who have tasted of the good Word of God , and the powers of the World to come , and have seen many great and wonderfull things , and afterwards go from the Light , and lose their stedfastness , they are not found to the praise and glory of God , but dishonoureth his Name and Truth and People ; for they that sometimes did own the Light to be true ( or Truth it self ) and for a season rejoyced in it , and as Disciples took up the Cross to follow it , and now are grown weary of walking in the narrow way , and so are gone back and follows no further , they cannot be found to the praise and glory of God , but are found to dishonour him , by departing from him , and taking liberty to satisfie the flesh , with the affections and lusts , and that is the birth of flesh and blood , and of the will of man , whatsoever may be pretended of the Birth of God , or of retaining a measure of Light and Truth to wait upon God in their own particulars ; that spirit which so draweth back , and causeth any to depart from the Way of Truth , and from the holy Commandment given of God , it is a false spirit , and so an enemy to the true Spirit , and those that follow it and live in it ; and though some may say , That to withdraw and depart from that which they have sometimes observed in outward practice , is not to withdraw or depart from the Truth , but rather a growth , and a going forward in it ; but that will not hold to be true if tried by the Truth it self ; and for want of such a trial many have wronged themselves : for if there had been a true trial , before there had been such a close joyning , the matter would have appeared otherwise , and the deceiveableness would have been seen under the covering , and all that walked in the Light did see it , and were preserved ; for Truth is unchangeable in all its wayes , though in degrees it appears more glorious , and being an immutable unalterable power , it alwayes justifies its own work and order from one degree to another ; and they that really go forward in the Truth , and retain it in their particulars to wait upon God , they cannot possibly disesteem or dispise any practise which in the Truth is observed , and in and by which they have often been refreshed ; ( for mark ) Where the carkass is , thither will the Eagles resort ; and this in the beginning did draw to meet together with a willing mind ; for as the Word of Life was ministred by such as God appointed , so the vertue of it caused resort unto it , and the same thing being yet preserved and continued , and also much increased , according to the power and wisdom in which it did begin , how can any lay a sufficient ground for their withdrawing or departing from it ? or how can any truly say , that they are gone forward in the Truth , or that they retain a measure of it to wait upon God in their own particulars ? for the Everlasting power of the Lord God doth yet continue amongst those that fear him , and the Word of Life floweth , and is yet ministred in the Assemblies of the Righteous , and all the faithfull meeteth with it in a large and plentiful measure ; and it yeildeth the same vertue unto refreshment & nourishment as in the beginning , and keepeth the same judgment upon Transgressors ; and hereby it is manifest , that the Power changes not , nor the Word of Life ceaseth not , but some are rather willing to cease from obeying the Truth , and to depart from the holy Commandment given of God , and so it had been better they had never known it , unless they repent and return , but such things are permitted to happen , that they which are reproved may be made manifest , and that the Lord may be magnified in stretching forth his Arm for the recovery of such who in their simplicity have been turned aside : and though some may think that they are gotten above the Assemblies of the Righteous , and the ministration of the power ( which is the Gospel ) and that they are now more large and universal in their love , yet that power which they dispise , as a thing below them , will bruise the head of that spirit which hath lift them up , and all that abide in that power will live the longer life , and the love which is in the Light where the Righteous have their fellowship , it will remain when all the pretended universal love is gone ; for the love which is universal is in God , and that love is pure , and cannot joyn to any impure thing , to have unity or fellowship with it ; for if it were so , then there is no distinction between righteousness and unrighteousness ; but there is a distinction , for as much as righteousness is always justified , and unrighteousness alwayes condemned , and so it is as possible to joyn the East and West together , as to joyn righteousness and unrighteousness in unity and fellowship , and who walks in the Light in which is the universal Love of God , they cannot have fellowship with the unfruitfull works of darkness , but is made to reprove them ; and so the Light is the same now as in the Apostles dayes , and they that live in it are of the same mind as they were , and they could not have fellowship with unfruitfull works of darkness , but reproved them ; and the Apostles were in the universal Love of God , and God never loved Esau : therefore all such had need consider what they are gone from , and what they are joyned unto , lest they so long withstand the Lord until the day of visitation pass over ; for it is certain that all such as have forsaken the Assemblies of the Righteous , and disesteemes , or rather dispises the ministration of the Gospel , that they have filled themselves with high imaginations , & surfets with their own fulness , and so they Ioath the Life and Vertue which is sweeter then the hony comb , and with their own fulness they grow wanton , and makes themselves merry above the Witness , and so with the flesh are committing whoredom and uncleanness ; but that which is begotten in an unlawfull bed must not inherit the Kingdom of God , that birth is not the Heir of Life , nor cannot have an inheritance with the Saints in Light ; ( mark ) it is the Saints in Light which inherits , it is their lot only which falleth into that ground , and there is none can pertake of their goodly heritage , but who are born of the same Life ; for those that are full and wonton , and in their fulness and wontonness joyns to a harlot , they have no part in the Kingdom of God and of Christ ; but as they sow to the flesh , so of the flesh they must reap corruption ; and this is a grief unto the righteous , that any who had a beginning in the Light and Spirit should go back again into the flesh , and in that state to think they are perfect , and that their perfection is of a higher degree then those who keeps in the Light and Spirit where they did begin ; for that measure of Light and Spirit which was first manifest from God to spread abroad his Truth in this day , it was and is perfect , it was , and is his good and perfect gift , it came from him as from the Father of Light , with whom is no variableness or shaddow of turning ; then that which is variable and turning , is not the gift of God , and they that are varied and turned from the Assemblies of the righteous , and from the Ministration of the Gospel , they are gone from the gift of God that is perfect , and the highest degree of their perfection is perfect surmisings , and perfect prejudice , and perfect enmity , and this state will never stand as a perfect state before the Lord ; and it is with such , as when a hungry man dreameth , and behold he eateth ; but when he awaketh his soul is empty ; and this is the greatest deceiveableness in the highest mystery of iniquity , for to be deceived in spiritual things as to the immortal Soul , is the greatest deceiveableness , and all from the Light which is the good and perfect gift of God are so deceived ; for as they are from the Light , they are in darkness , and in darkness they sleep and dream ; for they that sleep , sleep in the night , and in their sleeping and dreaming , it is , as if they were eating , [ but mark ] when they awaken their Souls are empty ; and so all that goes from the Light and Life , and falls asleep and dreameth , they are deceived with their dreams ; and by such a dreaming vision many simple ones have been deceived ; and all that are turned aside from the Way of Life , and are departed from the Assemblies of the upright in heart , they are all deceived by a vision which had its beginning in sleeping and dreaming , and all the perfection that is in it , is but as a vapour that flyeth in the Air , and the Souls of such are empty who have received the vision , and are sleeping and dreaming in it : therefore all to be awakened who are sleeping and dreaming in the night , and turn to the Light and Day which they have dispised , that they may come to see that their Souls are empty , whilst they are surfiting with their own fulness , & so come to be undeceived by the manifestation of the Everlasting Truth , and be recovered out of the Snare in which they are taken , and it is only the consideration of the Soul , and love unto it , that presseth to the manifestation of these dangers , and also to the manifestation of Truth , that such as are fallen into them may not always be entangled with them , but come to the Light and Spirit again in which they did begin , that by the Light , Spirit & Power of the Lord God , their Captivity may return ; for Jacob is in morning , and Israel in heaviness whilst the Captivity remains , and the Lamb is slain , though pretended to be followed , and the Lord of Life is crucified , and the universal Love of God is straitned , & this is not a state wherein Jacob can rejoyce and Israel be glad , but that which in this state rejoyces and is glad , it is appointed for heaviness , and a day of sorrow ; oh that there might not be a resister of the Power of God , or a withstander of his Arm , by which he doth valiant things ; for that spirit which hath drawn from the Way of Truth , and hath brought in surmisings , prejudice and enmity , it must come under the power of the Lord to be judged & condemned ; & who have any tenderness remains in their hearts towards God , or any simple love to his Truth and People , let all give up that spirit to be judged , as their greatest enemy , and not to run in that spirit from the Judgment Seat , for then it will fall heavy upon them in the latter end , and the Lord will be clear in that he hath waited to be gracious , and hath not ceased to visit by many faithful Warnings ; for though the night vision did create , and bring forth a manifest opposition to the Truth and Power of God , yet the Truth and Power of God spreads abroad and prospers , and all the Whirlwinds passeth away , and the Children of Light yet lives in the still and quiet day , and the Lord blowsupon that spirit which blows against his Truth , and it is going into its air , and all that it carrieth up with it will be driven about as clouds of darkness ; but the Righteous rejoyces , and are glad in the Lord , for their Foundation standeth sure , and their Building unshaken ; and it is the same Foundation upon which they now stand , as in the beginning , it is unalterably so , and the Lord is with them as in the beginning , and they love his Word as in the beginning , and have unity and fellowship in the Light , as in the beginning , and that which was in the beginning is their food and cloathing , and they shine in the glory of righteousness which is their Garment , and so they have kept the beginning , and prospers in that which was in the beginning , which is the same to day and for ever , and there is no end of its goodness ; and they that are gone away , as if God was departed from the Assembles of the Righteous , they are departed from God in themselves , and so have lost the sence and feeling of him in that way by which he appeareth with the Faithful , for his Power and Glory is more abundanly seen in the Assemblies of his People , and they , that cannot see him and find him there , it is they that are departed from God , but God is not departed from those that love him and worships him ; and that is their joy and Crown of rejoycing , that they are counted worthy to serve the Lord , and to feel his Presence ; and notwithstanding there hath appeared great oppositions , not only in a way of outward Persecution , but also in several other ways and manners , and sometimes from such as once in measure bad received Truth , and made a profession of it , yet the Lord hath carried on his own work , and Truth hath prospered from the beginning , by which it is manifest that God is not departed , but is the same unto all , and with all that wait upon him ; for there could be no prosperity if God was departed , but there is prosperity , yea , a great increase , and many tender plants are springing and budding , and many are grown to be Trees of Righteousness , of the Lords planting , and in the strength of the Lord they stand as Pillars in his House , and there is no decay nor want in the Family , all the Garners are rich with store , and their Land is a Land of plenty ; and all that are departed out of the House are gone into Famine , and are decayed as Branches that wanteth nourishment from the Root ; and herein the great and universal Love of God is manifest to his People , who hath caused his Light to shine in their hearts ▪ 〈◊〉 also drawn their hearts to joyn unto it , so that it is become 〈◊〉 most precious thing by them to be desired ; and as they have been faithfull to it from the beginning , so it still remaineth with them , and spreads abroad its power more fully and largly ; and though some might be drawn away in the beginning who were convinced , and felt the power , yet as their hearts are joyned to it again , they are come into prosperity ; for the Lord hath caused their Captivity to return , and Captivity being returned , the pure Plant increases with the increase of God , and that is the increase in which is prosperity , all being gathered into the Light and Power of God , they are all fruitful Branches of a Living Root ; and so all that obey the Light are united in one , and every one in their measure grows in Grace and Godliness , and in that all stands in the beginning ; and as they wait upon God in that which first convinced them , they are preserved out of the Net of the Fowler , and from the deceit of the Deceiver ; and this is marvellous in the eyes of many this day ; for by the preservation that many have witnessed , by cleaving to the Power , they certainly know that there is not another thing sufficient for that work ; and so they keep their faith in it , as in the greatest ; and in the very time when darkness came upon some to draw them back , then there was no whither else for them to go , but to that which from the beginning had preserved ; for they were come to assurance that he was the Son of God in whom they believed , and they knew that he had the word of Eternal Life ; and so they could not forsake him , and depart from him , to go to another , but continued in his Love according to his Command ; which , if all had done so , there had not been a going away and departing ; but the Serpent beguiled , as he beguiled Eve ; and though he aimed to deceive the very Elect , yet it was not possible , because their Foundation was sure , and they were faithfull to it ; and upon the Foundation they yet stand , and are not moved , and the Truth is precious in their eye , and the testimony of it lovely in their hearts , and they are not weary of serving the Lord ; for his power carries them as upon Eagles Wings , and such are not born of flesh and blood , and of the will of man , but of God , and as Heirs of God they inherit Life and Immortality ; and so they rejoyce in their way , and in their portion , and in this good ground their lot is fallen , and they have a goodly heritage , yea a heritage above the Earth , and the glory of it ; for in the Seed and Life they have found the heavenly Treasure , and the Pearl of great price ; and as their affections are set upon things above , so they do not mind to be in love with things below ; and abiding in the Light and Truth , they have a sure Dwelling , and a quiet Habitation ; and so in that which is immortal they live with the Lord , and one another , and are refreshed in the Lord and one in another ; and these are Children which of his own Will he hath begotten by the Word of his Power ; [ mark ] by the Word of his Power these are begotten , and they love the Word of his Power which hath begotten them , and it is Milk unto them as Babes , and Meat as strong Men , and they know the vertue and power of it , and cannot depart from it , and by faith in the power they obtain victory ; and so they keep the faith , and do not make shipwrack of it , and by faith they stand , and from the beginning they have kept in the way that is good , and have not cunningly devised Fables , but by the manifestation of Truth have approved themselves unto God ; and these are they which of his own Will he hath begotten by the Word of his Power , who love the Word of his Power that hath begotten them , and by the Word of his Power he upholds them ; it is that they lean upon , and cleave unto in all their trials , distress and tribulations , and it hath been , and is their strength from one degree of godliness unto another , and from one degree of faith to another ; and so from degree to degree they have followed the Lord in humbleness of mind , and he hath and doth give his Grace unto them , and exalts them into honour , and they are honourable and beloved in his sight ; and though some that came out with them be gone from them , yet the Truth is the same , and they are the same in the Truth ; for as they have kept in the Truth from the beginning , so they have not wavered nor changed , but in all things have been found faithfull wherein Truth hath been concerned , and many whose dear and precious lives have been given up as a Testimony to it , and many whose sufferings and tribulations doth yet remain for the Truth sake ; and it is no less in such as now depart from the testimony , and turns against it , then a trampling upon the Blood and Sufferings of the Faithfull , and so a trampling under foot the Son of God , and doing dispite to the Spirit of Grace ; and such are gone from the Grace of God in themselves , and so runs into the liberty that pleaseth the vain mind which cannot bear the yoke ; and in that Sea of liberty in vanity the flesh is pleased , and from that Sea cometh all the great swelling words of vanity in the likeness of Truth ; but the Sea is bounded , beyond which it cannot pass , and in that which bounds the troubled Seas the faithfull are preserved from being swallowed up ; and they that are fallen into this Ocean , they are fallen from the Rock ( Christ Jesus ) who is the beginning and ending , the first and last ; and so they are gone from the chief corner stone the Elect and precious , upon which the Building is fitly framed , and groweth unto an holy Temple in the Lord ( so mark ) the Building is fitly framed upon the Rock , and not upon the Sea ; and upon the Rock the Building standeth and groweth unto an holy Temple ; and so the Power of the Rock raiseth the Building which is framed upon it , and there is a perfect union between the Foundation and Building , and a perfect union in the Building ; for it is framed and compacted by his hand who is Lord of all , so it is united , and no where out of order ; for that which is out of order is not framed and compacted in the Building which stands upon the Rock ; and though it may appear as framed , compacted and builded , yet it is not united to the Foundation : but the Lord hath pleasure in his own Building : as being his own work , and it grows to be an holy Temple , and he fills it with his Presence and Glory , and besides this Foundation which God hath laid , there is no man can lay another , nor no man can build another Building to be an holy Temple for him ; therefore all foundations and buildings which man hath layed and builded must come to nought , for it is only his own Work that must stand and remain ; and so he hath been building upon his own Foundation , and he hath framed a Building according unto his pleasure , and he causeth the Building to grow unto an holy Temple for himself to walk in ; and so he walks in the Temple , and dwells in the Temple which is holy , and this is his own Work from the beginning . For when the Lord appeared to make known his Truth , in this day there was no building framed , but all in several Forms and Professions scattered , and he beheld it , and his eye pitied , and then was his Love manifest to the scattered , and with his Light he opened their eye that was darkned , and many came to see that their foundation was sandy , and that their building could not stand safely ; and as the Lord was minded in this Morning of Light , or springing of his Day , so more Light brake forth from his fulness , and the day more appeared , and dangers came to be more clearly seen ; and when dangers were discerned in the Light , there was a fear came upon many to behold them ; for as they saw their foundation to be sandy , so they came to be sensible that it would fail , and their building fall , and that they could not stand in safety , if they did there remain , and in the sence of their danger they were made to cease from building , and to cry unto the Lord for help ; for they came to see with the Light that was breaking forth , that the Lord would overturn their foundation and building : and though some had long been working & building , yet they were made willing to give it all up , and to become nothing as to what they had done ; and being mindful of the Light which had opened their eye , and made them sensible of their danger , and waiting in fear and humbleness of mind , the Lord revealeth a sure Foundation of his own laying , and he called the scattered to come into it ; and as his voice was obeyed he stretched forth his Arm and gathered , and with the strength of his Love he made many willing to be at his disposing ; and then he began to work upon their hearts by his Power , and to frame their hearts according to the nature of his own Foundation , for all were out of order until the Lord began to work by his mighty power , there was not one stone framed fit for his Building , but all were rough and could not be layed and compacted together ; and in this condition the Lord found the children of men in this day of his appearance , he did not find them framed , and so fit for building ; but he found them as such upon whom the Plain had not gone , and for his Name sake he took the work into his own Hand , and his work reached to the heart which was out of order ; and then many came to feel the Lord working in them by his power , and came to know that it was the Lord , which they never knew before ; and as they came to know God by the work of his Power in their hearts , so they came to stand in fear before him , and not kowing what the Lord would do by such a manifestation and operation of his Light and Power , they were brought to stand still in silence and to wait for the effect , and then did he open the Treasures of his Love and shewed them his Salvation , and also shewed them his Judgment seat before which they were to stand , and they were made willing to appear before him , and to be judged by him ; and he caused his Judgment to pass thorow them for the casting out of that spirit which wrought iniquity , and for the killing of that life which had pleasure in unrighteousness , and so his Judgments were found to be just , and he was found to be righteous , for he judged nothing but that which was contrary to the purity of his own Life , and was the burthen of the immortal Soul , and that is for judgment in all where ever it remains ; and so he began and prospered his work in the hearts of those that did abide the day of his coming , and they can set to their seal that God is true ; and whilst the wicked stood in his sight he was terrible in his appearance , and whilst corruption remained he was dreadful to behold , for his Word was as a Fire and a Hammer upon the transgressing nature , and so his Fame hath gone , and his Hammer hath wrought for the purging of the conscience from dead works , and for the raising and bringing forth of life and immortality , and so by his Power he hath squared and framed the hearts of many , and hath made them fit for his building , and he hath fixed and united them to his foundation ( which is Christ the Rock ) and in him he hath fixed and united them one to another , and so the building and foundation are joyned in one nature , and the building is fitly framed and grows unto an holy Temple , it doth not decay and fall , but grows and prospers in the Light , Life and Power , and since the beginning the Lord hath enlarged it more abundantly , and hath raised it into honour and glory , and herein his works hath been seen from the beginning by all that have kept in the beginning , whose eye have been to the Lord in that by which he first made himself known unto them ; and this is the foundation and building that standeth , and will stand as being only the Lords ; for man hath been wholly excluded from the work , that the excellency of the Power might appear to be of God , and that he alone might have the glory in it , and by it ; and so it is not the Wise , nor Mighty , nor Prudent of the world that brought to pass the things which now are witnessed by the Righteous ; but the Arm of the Lord hath done it , and his Power is exalted in it , and by it , and his Power triumpheth over all contrary spirits that would lay his building waste ; & many can now say as in times past , We are God's Husbandry , we are God's Building , the Seed which is sprung up is of God , and the Building is framed by him , and he waters his Seed , and bears up the Pillars of his Building , and therefore his Seed and Building grows and prospers and triumphs in Victory , and here the goings on with the Lord is known from the beginning , for he hath led many by the hand , and carried many in his Bosom , and such have been with him from the beginning , they have not run out of either hand , or turned back again , but have kept their Habitation in the holy Temple which the Lord buildeth , and where his Honor dwelleth ; and so have always walked with the Lord , and the Lord with them : but who are deparred from the ministry of the Word of Life , or utter words , and not in the Life , they are not alwayes with the Lord , nor the Lord with them ; and so they are to mind the Light to be their stay , and to stay their minds upon God , and keep to the Truth as the Principle which instructeth in the right way , that Life and Vertue may spring , and Unity and Followship grow and increase ; for all that have kept to the Truth , as the Principle , they have been preserved by the Power of it , and have escaped many dangers which others have fallen into for want of Watchfulness , for he that is begotten of God keepeth himself , and the wicked one toucheth him not , he keeps himself in the Power by which he is begotten , and into that Power the wicked One cannot come to touch him ; and so the begotten of God is kept from the Wicked One by the Power which begets him , and by the Power is alwayes helped in the needful time , and here the Righteous dwell safely under the Banner which is spread over them , they do not depart from the Testimony of the Word of Life , neither do they utter words as a Testimony out of the Life , but lives and dwells in the Life as in their Habitation ; and they that do not dwell in this Habitation they utter words from a wrong motion , but who keeps their Habitation in the Life , the Life is in their Ministry and Testimony , for such lives in the Word of Life , and so preaches the Word of Life in its own power , and the sound of that Word of Life and Power goes thorow death and darkness and reaches the true and faithful Witness ; and this is a joyful sound by which the Captive is made glad , and this sound is gone forth into the World , and the words of it to the ends of the Earth , & many that were in the Graves are raised up by it ; the dead hath heard the voice of the Son of God and lives , for it hath quickned and given Life to as many as received the Testimony of it into their hearts , and they that keeps it , and abids in it , they live by it , and such cannot forget it , nor the benefits they have received by it , but estemes it and prefers it above all other things ; and so they do not let the benefits slip out of their minds , but retains them in that from which they have received them , and so they keep in the beginning , and goes forward in the beginning , for it clearly manifesteth that such as depart from the Way of Truth , and from the holy Commandement given of God , that they have not kept in the beginning , but lost it , and so have lost the sence of benefits which in the beginning they received , and now makes merry above the Witness , and grows wanton upon the Earth , and what can the end of these things be but distress , sorrow and misery ; for all that have known the Lord in any measure , and have turned their backs upon him , they cannot lie down in peace , except they repent ; and therefore that all might mind their own conditions , and not to resist and strive against that which seeks their eternal good , but submit unto it , with a lowly and humble mind , that the vapours which darkens their understanding may be removed , and the night vision cease , and the Word of Life become precious to them as in the beginning ; for the Lord hath gathered a Flock which keeps together in his Light , Life , Power and Wisdom , and he is their Shepherd and Bishop of their Souls ; and as they abide with him , they cannot be scatter'd any more , for the good Shepherd leads them , and keeps them , and the Bishop of their Souls oversee● them , and takes care for them ; and the Pasture of his Life is their delight and well-being ; and so the Lord God exalts his everlasting Truth over all , and his Work prospers against every assault that would lay it waste , and in the pure Truth springs and spreads and triumphs , and the Lamb and the Saints have the Victory , and must have the Victory , and the Victory they rejoyce and are exceeding glad ; for they know that their labour is not in vain in the Lord , and by many infallible proofs the Lord doth evidence that they are his , and that the labour of true Labourers doth stand in his Councel and Wisdom ; and the Lord God is a Witness for them that they labour in his Service , for as much as he makes them useful both to the gathering and confirming many ; and having such a certain evidence of the Lords Power with them , they minde their Labour and service ; and though some , which in the beginning was the fruit of their Labour , be gone from that in which they then received their Testimony , and now reckons their Labour and Service to be useless , yet the Lord reckons their Labour and Service useful for himself , and many that standeth as the seal of their Apostleship and Ministry ; and having the seal they continue their Labor in the work of God , and cannot cease to publish the everlasting Gospel ; but goeth on with the Lord , and the Lord with them , and they are a blessing in his Hand for converting sinners from their way , and for establishing the righteous in their goings ; and whosoever rises up to oppose the work of the Lord in the Gospel ministration , they must certainly fall and wither as the mown grass ; for the good Seed is sown , and many have received it into the ground , and fruit is brought forth according to increase , and the Lord God hath his honour and glory by it , and this is the sweet savour which proceedeth from the Almighty to season the Earth ; for the Earth hath brought forth corruptible fruit , which is unsavoury , and now the Lord God is seasoning the Earth with the savour of his Life , and the Testimony of Life spreads abroad , that the Earth may be seasoned ; and the Everlasting Gospel is preached over the Beast , and the Whore , and false Prophet , and many have received it into their hearts , and walks according to the Truth of it , and because of the good savour they are in love with it ; and so the Truth and Power of the Lord God judges down , and goes over the head of the Serpent , and the Lamb reigns , and must reign , and under his Government the Saints rejoyces . A short Testimony unto Gospel Meetings and Fellowship , &c. THe Everlasting God having called and separated a people by the manifestation of his Light , Spirit and Power from the ways , customs and worships which are observed amongst such as be in the Fall and in the Apostacy , he hath gathered them into a new and living Way , and into a holy and spiritual Worship , and in the leadings of his Spirit they follow him according to his Mind and Will , and in his Wisdom and Counsel he orders them to meet together , and to wait upon him in his fear , not in the way , nor after the manner as others do who know not his Mind and Will in what they do , but as a distinct and separated people from all that meet according to the commandment of men , they meet according to the Commandment of God ; and this is a meeting according to the Truth of the Gospel ; for the Saints in Primitive times did not meet to wait upon God , and worship him amongst the Jews in their Synagogues and Temple , but by the Light and Spirit were separated from their Worship , and in the Light and spirit they met together in such places , and at such times as the Lord ordered and appointed ; and they met distinctly and apart both from the Jews and Gentiles in their way and worship , and did not meet or joyn with them to observe their practise , as may be seen in the Scriptures of Truth , for when Christ ascended he commanded his Disciples to tarry at Jerusalem until they were endued with Power from on high ( so mark ) he commanded that they should tarry at Jerusalem , and meet together , and wait for the Power to endue them , and being met together with one accord in one place ( mark again ) being met together , there was a Gospel meeting according to the Commandement of the Lord , And in that meeting the holy Ghost fell upon them , and they spake as the spirit gave them utterance , ( mark again ) they did not go forth before they had received the Power , nor they did not speak before the Spirit gave them utterance ; but having received the Spirit and Power they then speak in the Spirit , and went forth to declare the things of God in his Power , and in the Spirit and Power which they had received they gathered Meetings distinctly both from Jews and Gentiles , and they continue their Meetings , and did not cease to meet after they had received the Spirit and Power , and they were not only separated from the Jews and Gentiles as to their worship , but they also received power to testifie against the worships which Jews & Gentiles observed ; for Stephen testified against the Temple-worship , and Paul against the Athenians Worship ; and this was their love to God his Truth and Worship , and also love to the Souls of such as were ignorantly worshipping ; and herein they discharged a good Conscience towards God , forasmuch as they labored to open the understandings of ignorant Worshippers , by testifying against their Worships ; and as they met together and worshipped God in his Spirit and Truth , so they kept their Meetings in his fear , and did not forsake the assembling of themselves , but with all diligence observed the Way and Order of the Spirit which they had received of God to meet together , and to worship God in ; and their Meetings were formed and ordered of the Lord , and by his appointment ; they were not formed , ordered or appointed of man , or by man , but the Hand of the Lord was in the forming , ordering and appointing of them ; and they that somtimes observed them , and then departed from them , they departed from the holy Commandment given of God ; and so it doth clearly appear that the Meetings of the holy People ( called Quakers ) are constituted , ordained and commanded of God , forasmuch as they answer to the Saints Meetings in primitive times , being formed and appointed of God , as their Meetings were , and being also observed in the same Light , Spirit , Life and Power ; and so their Meetings are no new thing , if truly examined and compared with the purity of Gospel times ; but their Meetings are of the first constitution and appointment of God amongst Christians , and so hath the first place in Christian Practice , Service and Worship ; for as they stand by the Appointment & Commandment of God , so they are more worthy to be observed then any Meetings that stand by the appointment and commandment of men ; and all that truly love God they do observe them as his Command ; and by keeping his Command they manifest that they love him ; and many that doth manifest their love unto God in assembling and meeting together according to his Appointment and Command , and his Command is not grievous , but joyous unto them ; for by observing and keeping his Command , they have found him in his own Way , and so keepe their Meetings unto God , and not unto men ; and this is the glorious Light that is broken forth again through the Night of Apostacy , and in which Gospel-meetings are ordered again , as was before the Apostacy , and the Everlasting Gospel is preached again as in the Apostles dayes , and Christianity is known again as was amongst them , and the worship of God is observed again in their Light , Life and Spirit , and the Way of Life and Peace is walked in , as was by them , and so all things are made new by the appearance of Christ , in his Light and Power , and yet nothing new in it self , as to the ground , but only made new by a separation and distinction from the old : for all that man hath constituted , ordained and set up , as to Worship and Religion , it is of the old nature , and so old things , but Christ makes all things new , and yet in himself before all things , and he hath brought forth that again which Darkness hath overspread since the primitive times , which being so large a time kept under darkness , it now appeareth new , distinctly from the old ; and though this be new as to the appearance of it out of the old ; yet Christ , who brings it forth in himself , he is the beginning of all ; and so he is the first and good Old Way , as in relation to foregoing Ages ; and also the last , and new and Living Way , in relation to succeeding Ages ; and he hath gathered a people to himself , who walks with him , as in the new and living Way , and in him they meet and worship God , and enjoys his Presence ; and having found the Lord in his own Way , & walking with the Lord in his own Leading● , they cannot walk in any other way , nor meet to worship God in any other manner ; for there is but one way that leadeth unto God , and in which he is worshipped , and that is Christ the Light , & Truth and Life , and that way being found , all other ways are to be denied as leading from God , & that is the ground why such as have found the new and Living Way , and walk in it , cannot walk in the old and dead wayes , which by the old nature of men are set up and prescribed , but cleaveth to the Way which God hath prepared and appointed , that they should walk in ; and therefore the holy People ( called Quakers ) who walk in the Light and Spirit cannot walk in the wayes , or observe the worships in any Form or Profession which is made and set up by men , as knowing that Christ Jesus is not their way , nor that their worship is constituted and ordained of God ; and therefore they cannot meet with them , nor walk with them , nor worship with them ; but meets in the Spirit , and walks in the Spirit , and worship . God in the Spirit , who is a Spirit ; and this is a Gospel-Meeting , and Way , and Worship as in the Primitive times , and all other meetings , wayes and worships are constituted and set up since the primitive times , and they are all to be denied and forsaken , as having no life in them ; for though the Lord might once appear in Meetings , Wayes and Worships which were of a lower degree then that which now he hath revealed , and that the sender in heart did meet with something of God in such Meetings , Wayes and Worships ; yet that doth not bind the Lord to a continuance in such meetings , wayes and worships ; neither is it a sufficient ground for any to continue in them now the Lord hath appeared in a higher and greater Manifestation of Light ; for what any have met withal as from the Lord in lower Dispensations , it was fourth drawing and bringing them higher ; not that God would fix himself in that dispensation , or fix any unto it , but only condescended unto low things to bring forward into higher , and so to lead on from that which is below into that which is above , and so to lead on from that which is below into that which is above , and so to the greatest , which is Christ the fulness , who in the appearance of his Light and Life doth swallow up all lower Dispensations , though as to time they might be of God ; and so many have seen the goings on of the Lord in his Light , and in his Light have followed him , from the lower into the higher , and so are come to live and walk in that where his Presence remains ; and to as many as have so followed him , and abides with him , they know the place of his Rest , and also knows their rest in him ; and so they know the Lord to live in them , and walk in them , and that he is their God , and they are his people ; and in such a Meeting , Way and Worship the Lord is found , and he abides and continues there in his Love , Mercy and Goodness ; therefore all below are to come up into it ; and all gone from it are to return , if they would walk with the Lord ; for there is not another way wherein any doth walk with the Lord , or the Lord with them ; but in his Light , Life and Power , and in that to meet and worship him according to his own Appointment and Command ; for as the Lord is gathering into himself all lower Dispensations , and gathering in one such as have been scattered in them ; so all are to mind the Lords gathering , that in the Light , by which he gathereth , they may come to be made perfect in one , [ mark ] in one is the perfection , which is Christ the Light , and Life , and Power and Wisdom of God , in whose Light , Life , Power and Wisdom is the Gospel unity and Fellowship , not in outward Forms and Professions , and lower Dispensations , but in the Light , and Life of Christ Jesus , who is above all , and greater then all ; in his Light the Saints had Fellowship , as the Scriptures testifie , and in his Light the Saints have Fellowship in this day ; and so by one spirit they are all baptized into one Body , and are one Body under the Government of Christ the head ; and this is the universal fellowship in the universal Light , where the Spirits of just men , are now known who are gone before , and the spirits of just men now will be known by such as are to come ; and so a perfect unity in perfect Light of Christ , by which Light the faithfull are bound in a bundle of Life , and so in the unity of the Light and Spirit the Saints now meets and worships God , and build up one another in their most holy Faith , and edifies and comforts one another according to the practise of the holy men and women in times past , and they keep the unity of the Spirit , which unto them is the bond of Peace ; and though some may lose the unity by going from the Spirit , and some that may profess the Truth be not in unity , as not walking in the Spirit , yet neither doth weaken or break the unity of such as lives and abides in the Spirit , for the Spirit changes not , though some that profess the Truth do not walk in it , or some may withdraw and depart from it , therefore the unity in the Spirit is certain and everlasting , and it is the bond of Peace to all that live in it . So all are to come unto this Light and Spirit in which the Saints meet and worship God , and in which they have unity and fellowship with God and one another , there is nothing below it will endure , nor nothing exalted above that will stand ; for as the Light and Spirit is the beginning , so it is the ending unto all that abides in it ; for all truth is only comprehended in the Light and Spirit of God , and from thence received , and there is not any other things , or things , in which true and lasting peace can be found , but in a measure of that Light which comes from God as the Fountain , & they that have fixed themselves below the Light , they must be dis-joyned from that unto which they are fixed , and stand-loose from all things which they have made and set up in Worship and Religion , and mind the Light which is only true , to lead them forward into all truth , for where any are fixed to things below the Light , and will not be dis-joyned and separated from them by the Light , they are ●entered in mortallity , or the corruptible body which presseth down the Soul ; and whatsoever any may pretend as to their Meetings , Wayes and Worshipps to be of God , yet they are all formed and framed in the corruptible part , and so are all corruptible offerings , which have not the Savour of incorruptible Virtue ; therefore all Forms and Professions distinct from the Light , with all their Meetings ; Worships and Worshippers , they must all forsake their Meetings , 〈◊〉 being in the corruptible part , and as such where the living God is not to be found , and all come to the Light and Spirit of God which openeth the eye and understanding , and gives the knowledg of God and of his Way and Truth , all to come unto that , and follow it , and live in it , and so come to the Assemblies of the Righteous , and to the Meetings of the First-born of God , and with them to worship God in his Spirit and Truth , and to have unity and fellowship with them in the Light which is their Guide and Way , and so come to keep the holy Commandment given of God , for until the holy Commandement of the Lord God be kept the mind remains in sin and transgression , and there is none in that state which are in the Saints Worship and Fellowship , and so they must come to the Light to be redeemed from the vanity of their minds , because the Pure and Holy God is not worshipped with such a mind ; therefore the Light must be followed as a Leader to bring out of vanity into Truth and Purity , and so to Serve and Worship the Pure and Holy God with a pure and holy mind , and with a sincere and upright heart , and unto this all must come before their service and worship be accepted of God , or before they can come to have true and lasting peace with him ; therefore let the wicked forsake their way and the unrighteous their thoughts , and turn to the Lord who would not the death of them that dye ; and so come out of all Forms and Professions below the Light and Life , and come to the Light , and meet with those that meets in the Light , and worships God in Spirit & Truth , and so come to keep the Ordinance of God , and who are willing to come in the drawings and leadings of the Light and Spirit , the Lord standeth ready to receive them , and will in no wise cast them off , as being yet the day of his Visitation : Oh , therefore , let all come whilst the hand of the Lord is stretched forth to gather them , and whilst his Arm is open to receive them , let them come in the Light and in the Spirit , and bow before the Lord , and worship in his holy Temple , that all who are drinking the cup of Fornication , may come to the cup of Salvation , and praise the Lord. And all that have been formerly donvinced of the everlasting Truth , and for a time assembled with the holy Congregation , and kept the holy Commandment given of God , and now have lost their Guide and Way , and forsaken the Assemblies of Gods chosen , and departed from the holy Commandment , and from the worship and ordinance of God , and are gotten into created likenesses , and are bowing and worshipping at there own Altar , that they all may feel that again which first convinced them , from which they are gone , that by its Power , it may cause them to return , and so in the Light and pure Spirit to come again to the worship and ordinance of God ; that as they have departed from the ordinance of God , and broken the Covenant , and gone from the true fellowship , so to return unto that again from which they are departed and gone ; and to return in submission and lowliness of mind , and tenderness of heart , that the Lord and his people may delight to receive them , and may have pleasure in them . Oh let all return from the barren Mountains and broken Costerns , and return to the Lord whom they have grieved by departing from him , and let them return to that which reconcileth and maketh peace , that they may not wholly lose the benefit of former mercies , nor the benefit of present and future Mercies , but return to the Light , and live in it , where mercies alwayes aboundeth , that as there was a beginning in the Truth of the Gospel ; so to return unto that which in the beginning did lead in the Gospel Way and Practise , and so return to the Gospel Meetings , and to the Gospel Minnistration , and to the Gospel Fellowship , and this whilst it to today , and whilst the dore is open , and whilst the Lord and his people are willing and ready to receive , let it bear a weight upon every heart concerned , for as much as everlasting peace and happiness consisteth in it . Oh wander not longer in desert places , nor feed no longer upon corruptiple thing , but feel the Seed , and Life and Vertue , and with the Power of the Lord God judg down that spirit which is gotten up , that the first-born which is gone into captivity may shew it self again , and the Truth and order of the Gospel may be lived in again , and the Ordinance of God kept again , and Gospel fellowship come into again , that all who are departed may return and find rest for their Soul. Notingham , 9th Moneth , 1668. W. S. THE END . 
A42489	----	The love of truth and peace a sermon preached before the Honourable House of Commons, assembled in Parliament, Novemb. 29, 1640 / by Iohn Gauden ... Gauden, John, 1605-1662. This text is an enriched version of the TCP digital transcription A42489 of text R492 in the English Short Title Catalog (Wing G363). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 84 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42489 Wing G363 ESTC R492 13065040 ocm 13065040 97043 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42489) Transcribed from: (Early English Books Online ; image set 97043) Images scanned from microfilm: (Early English books, 1641-1700 ; 739:19) The love of truth and peace a sermon preached before the Honourable House of Commons, assembled in Parliament, Novemb. 29, 1640 / by Iohn Gauden ... Gauden, John, 1605-1662. [6], 46 p. Printed by G.M. for Andrew Crooke ..., London : 1641. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Bible. -- O.T. -- Zechariah VIII, 19 -- Sermons. Truth -- Sermons. Peace -- Sermons. Sermons, English -- 17th century. A42489 R492 (Wing G363). civilwar no The love of truth and peace. A sermon preached before the Honourable House of Commons assembled in Parliament. Novemb. 29. 1640. By Iohn Gau Gauden, John 1641 14243 24 65 0 0 0 0 62 D The rate of 62 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2006-06 Taryn Hakala Sampled and proofread 2006-06 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE LOVE OF TRVTH AND PEACE . A SERMON PREACHED BEFORE THE HONOVRABLE HOVSE OF COMMONS Assembled in PARLIAMENT . Novemb. 29. 1640. By IOHN GAUDEN , Bachelor in Divinity . Published by order of that House . LONDON Printed by G. M. for Andrew Crooke in Pauls Church-yard at the Greene Dragon . 1641. TO THE HONORABLE HOUSE OF COMMONS , Assembled in PARLIAMENT . SVch is the powerfull , and universall influence , which the great and noble Constellation of your House bath , under God and the King , over all that are members of this State , that none with modesty may deny your desires , or with safety ( at least of their discretion ) disobey your Commands ; So irresistible a force must the intimation of that Will carry , which proceeds from somany wise and excellent judgements united together . This may sufficiently justifie my obedience , in presenting this Sermon to your , and the publique view : which not any self-forwardnesse , or over-valuing hath obtruded . It was enough , in the Authors opinion ( if not too much ) that so sudden and abortive conceptions had once adventured the Hearing of so Learned , Pious , and Judicious an Assembly . Where obtaining ( through Gods blessing ) some approbation , ( by doing some good , I hope ) they were further , by the vote of your Honorable House , required to be Printed : Which they now are ; and with all Humilitie presented to your Acceptance . That at once I may , both cast in a mite to Gods glory in the publique good ( which should be the end of all our actions ) and also testifie a minde vehemently sensible of , and thankfull for those free and Noble expressions of favour generally from the whole House , and particularly from some members of it , my speciall friends , conferred upon me . What good others may now get from these notions , I know not : I pray , and hope , they may not be wholly uselesse to candid , pious , and unprejudiced mindes , since your censure hath allowed them as fit and necessary for our times . This I am sure , your wisedome and pietie are ( above all others ) by the publication of this Sermon , more straightly obliged in conscience , to justifie before God and man , your desires and opinion of it , by your proceedings answerable to the subject and intent of it ; which is the love of Truth and Peace . The splendor of so many cleer mindes , concentred in Truth , cannot but kindle to a publique love of it . And from the sacred light , and heate of so many wise and warm hearts , the life sweetnesse and abundance of our Peace cannot but grow and flourish . That this may be the happy successe , wherewith with God will be pleased to crown your publique endevours ; as also these , which from my private Pen are now adopted unto your so great and Honorable protection , is the earnest prayer of Your most humble Servant , GAUDEN . THE LOVE OF TRUTH AND PEACE . ZACH. 8.19 . Thus saith the Lord , The fast of the tenth moneth , shall be to the house of Iudah , joy and gladnesse , and cheerefull feasts ; therefore love the Truth and Peace . THough the weight of this Service and Imployment be so great , that it might well have required abler shoulders to bear it , and longer time to prepare for it , and not to have put Sauls Armour on Davids backe : Yet that I may not be wanting , to Gods glory , my own conscience , or your desires and expectation ; I have adventured to appear this day , in this place , before this Honorable , Grave , and Judicious assembly . Nothing did more encourage me , against the greatnesse of the Work , the shortnesse of the Time , and the insufficiency of my own Abilities , than the auspicious fitnesse and readinesse of this Text , so every way sutable , as I conceive ; 1. To the Auditors . 2. To the Times . 3. To the present Occasion . 1. To the Auditors ; who are , or should be all Filii veritatis & alumni pacis : Lovers of Truth , and Peace : professors of Truth , and protectors of Peace : being called together by his sacred Majesty , and Deputed by the Countrey , to be Counsellors , and Vindicators of Truth and Peace . 2. To the Genius of our Times ▪ nothing is more needfull to be preached than the love of Truth and Peace . The Winters distemper of our age is such , that the Love of many ( if not most ) is grown cold to both : Truth much obscured , depraved , blemished , prejudiced , undermined , discountenanced , suppressed : Peace very crazy and shaken : rumors of wars , preparations for wars , study of sides & parts , great division of thoughts , pertinacy in opinions , breeding disaffections ; and disaffections flaming to open contention and hostility ; so far , as from the strife of pens and tongues , writing , and disputing , we are come to the terror of war , to swords and arms ; That if the great God , who is the Father of Truth and Peace ( who refraines the spirits of men that delight in warre ) had not been gracious unto us , and inclined the heart of our King to Counsells of Peace , you had not this day been Auditors , nor I a Speaker of this Theam , but all of us miserable actors , or spectators of the contrary , the suppression of Truth , and utter subversion of our Peace . 3. The Text suits to the present occasion of the Sacrament : Your late fasting is this day happily turned to a cheerfull feast : your Water changed to Wine ; the best viands , the best wine ; the soules provision for eternity , the body and bloud of Christ . A soules feast , a feast of exceeding joy , of eternall gladnesse . A feast of love ; Gods love to us ; Christs love for us ; our love to them , and to each other . A Feast of Truth ; the sealing and confirmation of the highest , most necessary and comfortable truth , which received by faith , is able to save our soules . And a feast of Peace too ; the most glorious peace between God and our soules , between Christ and his Church ; between one another . So that nothing can come more seasonably after your Fast , and with this Feast of spirituall joy , the holy Sacrament , then this divine exhortation , most worthy of God to teach , and of us to learn , as men , and as Christians : both which names import a speciall relation we have , above all creatures under heaven , to Truth and Peace , as we are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , rationall and sociall creatures ; as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , regenerate and sanctified by the Spirit , which raiseth our souls to the enjoyment of the highest Truth and Peace , which is in God , and from God , bringing the soul to God , and uniting it ever with him . The three words in the Text ( whereon I purpose to insist ) are a sacred Trinity . Three precious Jewels ; Truth , Peace , and Love ; all eminent in God , and from him : objects , and affections of the highest capacity , use , and excellencie to our souls ; Truth , as the light of the Sunne ; Peace as the heat , which enlivens , fosters , quickens , makes fruitfull all . Love makes us enjoy them both . Truth and Peace are , Bona publica & universalia . Truth for the soule , Peace for the body and state ; every one hath a share and interest in them , Prince , Peeres , and People . Of these I intend to speak , not as a Statist or Politician ( to which I pretend not ) but as a Divine , a Messenger from the God of Truth and Peace ; seeking to kindle and inflame your hearts to such a love of them , as may be most happy to your own souls , and most beneficiall to our Church and State : in the good of both which , you are all highly concerned : and in nothing can you promote the prosperity of either or both of them , more , then in your Love and advancement of Truth and Peace . May God the Fountain of Truth , Christ the Saviour of Love , the holy Ghost the Spirit of Peace , assist me in speaking , you in hearing , all in doing so , as we may shew a pure impartiall , and unpassionate love of Truth and Peace . In the words consider three things : First , the inference , Therefore : Secondly , the objects propounded , Truth , and Peace . Thirdly , the dutie required : Love . Every word hath a weight , beauty and benefit in it ; so that they well merit and require your attention . First , the inference , Therefore : The greater mercies God shewes to us , the stricter obligations to love and obedience he hath upon us . When our fasting and mourning are happily turned to cheerfull feasts , our feares and jealousies cleered up to joy and gladnesse , to hopes of better estate and times , what doth God require of us , but this ? Therefore to love the Truth and Peace . When Gods infinite mercy and patience to us hath beyond expectation , as well as desert , brought back our Church and State , from the brink and precipice of warre , ruine , and confusion , which threatned our Peace . From the spreading , and prevailings of errours , heresies , schismes , and superstition , which strive to oppress or eclipse our Church and Truth : That there is a breathing space , a lengthning of our tranquillity , put into our hands , What doth God require of us by way of gratitude to him , of loyalty to our Soveraign , of fidelitie to our Countrey , then to Love the Truth and Peace ; which are so happily still continued to us ; and by an active , serious , and industrious love to study the setling and recovery of them both . Secondly , the Objects propounded : here we will consider . First , What Truth is . Secondly , What Peace . Thirdly , The union of them : Truth and Peace . Fourthly , The lovelinesse in them : which best appears in the benefit by them , so as to merit our affection . 1. Of Truth . That question of Pilate to Christ , will here be made : What is Truth ? I answer . It is a conformity , agreeablenesse , or answerablenesse of our mindes or things to their Ideas , patternes , rules or measures ; As that Copy is true , which agrees with the Originall ; That weight or measure true , which fits the Standard , That impression true in waxe or paper , which exactly fits the types and engravings , That notion or perception true in the minde or sense , which agrees with the nature of the thing or object , whereto they are applyed . Truth is the increated light of the intellectaull world , shining from God to Angels and Men . The first Idea , rule , measure or Standard of Truth , is God : his Will , which I call Veritas Dei . Whereby he is , what he is , essentially , simply , immutably : by which he wils all things to be , what indeed they are , and knowes them to be , such as they are most certainly . This Sunne of Truth is in God : never clouded , spotted , or eclipsed ; never setting or changing . Eternall light , day , noone , a constant serenity . From this is the eradiation of Truth ; or shining forth of the Divine will by his Works and Word . Which we call Veritas Rei : and this is first Entitatis , whereby things are such as God would have them to be , and so are true and good . Secondly , Veritas mentis ; whereby things are known or believed by us to be such , as indeed they are , either made or revealed by God to us : this is the truth of science or faith ; Thirdly , Hence flows Veritas sermonis , of dicti ; when our words and orall expressions are conformable to our knowledge , and belief or things speaking the truth . Ephes. 4. 15. Fourthly , Veritas facti & Vitae ; whereby our actions are conformable to what we say , and seem to know , judge , or believe of things , which is the doing of the Truth . 1. Ioh. 1. 6. The Idea or pattern of our actions are our words ; of our words , our minds and conceptions ; of our minds things themselves ; of all things the Divine will , most wise , powerfull , and immutably good . All Truth as being , is originally from God , as a Sea and Sun derived , and must by a right beam and clear stream be reduced to him again : and so it is ; when we do as we speak : when we speak as we think , know or believe ; when we know or believe , as things are either made , or revealed by God : Then doth the ray or veyn of truth flow aright from God to us , and reflect back again from us to him : When in any of these we fail : there comes in hypocrisie and simulation in our actions ; lying in our words ; error , falsity and unbelief in our mindes , when our actions contradict our words , our words our mindes , our mindes the nature and truth of things , made , or revealed by God : whose will in his works and word , is ( as I said ) the rule of Truth . There are divers manifestations of truth ; though it be but one , yet as light shining through divers pores ; or one Fountain derived in severall Conduits , for the benefit of rationall creatures . First , There is Truth , naturall or physicall in the Works of God , which by sense and discourse , by art and science we learn . Secondly , There is Truth morall , politicall , or civil ; which is in the enacting , interpreting , and executing of Laws according to the rules of Justice . Thirdly , there is a truth Theologicall , supernaturall or religious ; which chiefly concerns our Souls , and is immediately taught from God . The first is in the Works of God and Nature . The second in the laws and edicts of men agreeable to principles of reason . The third is in the sacred Scriptures , the only foundation and rule of faith and religion . The first concerns us as creatures severally . The second as sociable creatures joyntly in a state or Common-wealth . The third as Christians , in a Church and neerer call or relation to God . The first requires our love to it , as we love our selves in a naturall way : the second , as wee love our Countrey , relations and liberties : the third as we love our soules . By the first , the health and welfare of our bodies , and pleasure of our senses , fancies , and minds , are maintained , while we know and enjoy the true vertues , power , and use of creatures ; able to apply fit meanes to our ends . By the second , the health of the state , or body politick is preserved ; while Lawes , which are the nerves and ligaments of civil societies , are grounded upon innate , infallible and eternall principles of equity , reason , and justice , to which all men agree ; and being so constituted , are truly interpreted and executed ; not wrested , depraved , obscured , or violently broken : this is veritas justitiae & decisionis : the truth in judicature , Zach. 8. 16. Execute the judgement of Truth and Peace in your gates . By the third , our soules health and happinesse are maintained ; while we see , know , beleeve , and rest upon those excellent and saving truths , which God hath in his word revealed to us , in the plainenesse and simplicity of the sense , not denying or doubting any thing , but humbly and willingly embracing every truth revealed , as it agrees to the generall rule and Analogy of Faith , contained in the holy Scriptures , this is Veritas fidei & religionis . The first truth wee gaine by senses and discourse . The second by common notions , or inbred principles of reason . The third by divine revelation ; depending upon the veracitie , infa●libility and authority of God . No truth is to be neglected , because it is a beame or lineament of God ; but those are most to bee loved and esteemed , which discover God most cleerly to us ; bring us nearest , and make us likest to him ! This , as the most excellent and usefull truth , I chiefly here understand ; which exceeds all others , as much as the soule doth the body ; or eternity a moment . And in this , mens hearts are most prone to be negligent , and coldly affected . 2. Peace . Peace in any kinde , and under any notion is sweet and lovely . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Naz. We can better tell what it is by the fruition , than description of it : what health is to the body , and calmnesse to the sea , and serenity to the day , such is peace : which ariseth from the fit , orderly , and proportionable disposing of things . It is a kinde of sweet , divine , and heavenly concent , harmony or beauty of things , subordinate one to another . Such it is : first , peace in nature , and the greater World , from the wise and apt combination of creatures ; by symbolicall qualities so contempered , that all agree to make up one intire body , the World . 2. In the lesser worlds of mixt bodies , Peace is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} due temper and moderation of humours and parts , which keep their true place and proportion ; Quá quodlibet corpus non minus appetit unitatem suam quam entitatem . 3. In the rationall World ; Peace is that composednesse , and tranquillity of the soule , whereby all the inferiour faculties , and the populacy of affections or passions are regular , and subject to the rule , and soveraignty of reason . 4. In the spirituall world , the regenerate soule ; Peace is the humble and willing subjection , and sutablenesse of the conscience in all things to the Will and Spirit of God . 5. In the Politicall or civill world , the State , or Church ; Peace is the setling and due ordering of things by just Lawes of government ; and by true grounds or rules of Piety and Religion ; whereto all submit . It consists , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the right skill of governing ; and will to be governed . When all agree in one thing , all think , speak , and do by the same thing , all conspire in one maine end , the glory of God , and the publick good , which is the supreame Law : when all are setled on one ground , move by one rule , and tend to one end . Truth , Order , and Iustice , are the only foundation and pillars of Peace , in both Church , and Common-wealth . 2. The second consideration is the union of the two , Truth and Peace ; In God they are united : and so in every good soule , & well ordered Church or State , they may , and doe best agree together : no firme , or durable peace , which is not fastned and cemented with truth : so false and pernicious a principle is that of some ; that the lesse men know of truth , the more easily they will bee kept in Peace ; that the way to subdue men to an asinine patience , is to cast them into an asinine ignorance . Whereas on the contrary , no men or minds are more obedientially disposed to an heroick patience , as to the burthens , pressures , and exactions upon their states and liberties , &c. than they , who are best informed , how little all these worldly things are to be valued , having hopes of farre better . And no men are more stubbornely contumacious , refractory and prone to flame , to rebellion and munity , than they , who know , and expect no better , or higher good than those of sense and present life , who think you robbe them of their heaven , God , and all happinesse , if you injure them in their estates , honours , or liberties . Those subjects are most shie , and prone to start from obedience , and fall from peace , who live by Moone-light of humane reason , and senses onely , which amazeth their minds with the shadowes of good in riches , pleasures , honours , and liberties temporall , and walke not by the Sunne-shine of divine truth , which discovers the onely necessary , excellent , and satisfactory objects , worthy of the soules love and acceptance ; for nothing is truly lovely , which is not spirituall and eternall . No such bonds of peace and unity , then , as the spirit of truth , which ties the conscience to obedience and patience ; The wisdome from above is first pure , then peaceable , James 3. 17. So that they best may march together ; but first truth , then peace . Truth must have the precedence : rather truth , than peace . Truth wee owe to God , and our soules immediately ; peace onely to our bodies and states , &c. If one must be despensed withall , it is peace , not truth : better truth without publique peace , than peace without saving truth . Truth alone will bring us peace , the best peace , Christs peace , which the world can neither give nor take away . Pax est omni bello tristior , quae veritatis & justitiae ruinâ constat . That peace is farre to deare , which costs us the losse of truth , I meane great , saving , necessary , and fundamentall truth . 2 Where these truths are asserted , study to adde peace to them ; that truth may root , spread , fasten , and fructifie the more . Nor is the publique peace to bee violated for every truth , such as neither tends to faith , nor much to good manners . Dissidiis magnis , & controversis non sunt redimendae minores istae veritates . Wee must not by contention of tongues , or pens , or hands , so farre vindicate truths of lesser size , and consequence , as to break the peace of our affections , words and conversations . Let truth and peace then goe together , in our loves and lives . Truth as the root , peace as the fruit : Truth as the light , Peace as heat : truth as the foundation , peace as the structure . And certainely in the Church , those tenets and propositions are likeliest to be true , which tend to the peace of the Church , as it was the true mother , which pleaded against the dividing of the child . And that peace in the civill state is likeliest to be lasting and sound , which is built on the Truth of Reason and Religion both , and not upon the fancies , opinions , dictates , traditions , examples , and tyranny of custome and men . Neither peace of Church nor State is to be purchased with the sale of Truth , saving and necessary : nor yet are all truths to be prosecuted with such vehemencie , heate , and contention , as to make Shipwrack of eithers peace . The windowes and lights of truth must not bee so enlarged as to weaken the firmenesse , solidity , and entirenesse of the building : Nor may the Walls be so thick , close and compacted , as to exclude or obscure the light : which the Turks doe , who so farre secure their peace , as they forbid the searching of Truth : neither darknesse may make the house of God uselesse ; nor breaches , under pretence of letting in more light , may bee made so wide , as to render the edifice unsafe and tottering . As divine Truth of Religion , so civill truth of Judicature and Peace must kisse each other . Here the veracity and conscience of Iudges , and Magistrates is chiefely required ; that they bee Men of truth , Exod. 18. 21. For , false , corrupt , and unjust Iudges , like Comets , portend warres and commotions in a state ; scattering so malignant an influence into mens minds , that every one had rather adventure the injuries of warre than suffer the injustice of peace . 4 The Lovelinesse of them , which will best appeare by the benefits from them , why truth and peace are to be loved . 1 Civill or Politicall truth is the mind of the Law , the rule of Iustice , the right measuring and distribution of things to every one , according as equity and reason require . By this truth the propriety and enjoyment of what is our own are maintained ; fraud , injuries , and violence , detected , punished , and restrained . Innocencie releeved , industry maintained and incouraged ; due rewards to vertue and merit , as well as punishments to sinne and vice are dispensed : In a word , the safety of your persons , wives , children , houses , lands , goods , honours , liberties , lives , and all that is deare to you in this world , depends upon this truth in Iudicature , without which no Society of men can subsist , at least not flourish ; but degenerate to a poore and slavish vassalage , and such a lazie despondency of minds , which sink them next degree to beasts ; seeking no more but to live , having no thoughts or designes generous , noble , or extending beyond the present supply of back and belly . See then how much they deserve publique hatred , who through feare or flattery , or base and sinister ends , falsifie the minde of the Law ; at once cutting asunder that great Cable which holds the state from shipwrack : turning the sword of justice put into their unworthy hands , to cut the throat of lawes and liberties . 2 The lovelinesse and benefit of Divine truth revealed , whereon our Faith , our Religion , our Soules , our Church depends , is so great that no time or words serve to let it forth . By this light of sacred truth , we know our selves in our worst , lost , sinfull , and damnable estate , wherein else as heathen or beasts we should stupidly and miserably die and perish . By this we know God in his infinite mercies through Christ , which is life eternall , Ioh. 17.3 . By this we discover his grace and love to us : for our free justification by the righteousnesse of Christ , and sanctification by his Spirit . By this truth the burthens of our sinnes , our feares , our miseries , the horrour of death , hell , and eternity , are disarmed and releeved : by this blessed light of truth , wee have many sweet and precious promises to support us in all states , and all tryals and temptions . But this as Moses from Mount Nebo , we discover the pleasant and happy prospect of heaven and eternity : the joyes , peace , pleasure , happinesse , and security of that after-state wee expect in the other world : we see a full , though future , victory over sinne , fatan , flesh , world , men , death , hell , and all ; a full tryumph and crowning of the soule and body in eternall glory . You may see then how little experience or knowledge they have of this truth , and the comforts by it , who are weary of it , enemies , or indifferent to it : Better not have the truth , than having it to want the love of it . 3 The amiablenesse of peace , publick and Nationall in Church or State ; it is like the smiling of a beautifull face , when peace flourisheth with truth : O how lovely is it , at once to serve God with purity and safety ; with sincerity and security ; to enjoy the blessings of Gods right and left hand together ! To eat every man with joy and cheerfulness of heart the fruit of his owne vine and plantings ▪ to reape the harvest hee hath sowed : to dwell in the house hee hath builded : to enjoy the wife he hath espoused , and the children he hath begotten . Your owne long and happy experience may best teach you , what is the beauty and sweetnesse of the breasts of peace : whence plenty flowes ; Learning , Arts , industry , trading , thrive and prosper ; your private and in them the publike strength , honour , and treasure increaseth . God grant you be not taught to prize and be thankfull for it , by the want of it your selves : look over Sea on the sad and black Characters , which fire , famine , and sword , have wrot , nay ingraven , and ploughed upon the faces of men , women , and children ; on their houses , fields , vineyards , Cities , Churches , &c. and you may with weeping and amazed eyes reade this lesson ; O the sweet and lovely blessings of Truth and Peace ! O the horrid , hideous deformity of errours and warres ! — En quo discordia gentes Perduxit miseras . 3 Wee come now to the third generall head : having seene what truth and peace are ; how well they agree , how much they merit our love ; now we goe on to the last part , which is our duty . Therefore love them . Here wee will inquire two particulars . 1. What need there is that men should bee thus exhorted to love these , which have so attractive a lovelinesse in them . 2. Wherein most effectually wee must expresse our love to them . I Although nothing more deserve our love : yet such is the ignorance , dulnesse , or depravednesse of mens mindes , affections , and manners , that few there are , which truely love them . First , some love neither Truth nor Peace ; of which temper the Iesuitick spirit seemes to be , which deceives the Nations with the Cup of errour , and scatters coales of fire and dissention among men . Secondly , some love truth , but not peace : zealously affected to truth , but for want of sound and steddy knowledge , or meeke and humble hearts , they are full of violence and bitternesse ; so prone to strife and contention , that from words and disputes they easily kindle to blowes : Some , when you speak to them of peace , prepare for war , Quia multis utile bellum ; their best fishing being in troubled waters . Thirdly , some love peace but not truth ; as Ishachar , sluggishly couching between the burthens of Superstition and Oppression , rather than trouble their Peace , in a land of plenty . Out of a lazie , grosse , and sensuall humour , so addicted to the enjoyments of peace , that they care not what encroachments are made on Truth . Fourthly , many seeme to love them , but not simply , per se and propter se ; but corruptly and partially , for by-ends and advantages to bee had by them , of profit , preferment , applause , and the like ; as Demas did 2 Tim. 4. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It is neither truth nor peace so much they love ( though they stickle for both ) but their bellies , pleasures , plenty , and selves , which they enjoy under the wings of truth and peace . 5. Many love what they think truth ( and happily is so ) yet not because it is so , but because they think so ; extreamely biased with selfe love and pride ; that they pertinaciously retaine , what ever opinion they have once undertaken , though they cannot maintaine it ; only on this ground , Ne videantur errâsse ; so hardly drawne by overcomming themselves to triumph over their errours . Ita perit judicium , ubi res transit in affectum , & nostram qualemcunque praevalere volumus sententiam , quia nostra est : so much doe our affections blinde , bri●● , corrupt , and warpe our judgements . 6. Many say they love truth ; but not universally ; not such truthes as crosse their credits , opinions , ends , pleasures , sinnes and lusts ; Nolunt id verum videri , quod affectibus suis adversatur . He loves not any Truth , that loves not all ; as he likes not the light or Sun , who is offended with any beame of it . 7. Veritas animae sponsa ; Truth is a pure Virgin , which every soule should wooe and seeke to wed to it selfe ; Many pretend to love it , but not casto & honesto amore sed meretricio & prudendo . Lascivientia ingenia , such as fondly and wantonly out of a vanity and curiosity only court that Truth , which they see is countenanced and shined upon by publick favour and authority ; ready enough to discountenance and forsake it , if the streame of things should change : Venales animae , vile and mercenary soules , that buy and sell the truth , prostituting it , not intirely loving and wedding themselves to it . 8. Some to purchase their peace , are ready to sell the Truth , by flattering , complying and mancipating their judgements to other mens opinions and errours , either discovered , which is very wicked , or unsearched , which is very weak , Degenerate mindes which so easily enslave that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the noblest and soveraigne faculty of the soule , which is the understanding , to other mens errours never so great , if their power be so too . 9. Veritas animae pabulum , there is as great an aptitude and proportion betweene the minde of man , and truth , as is betweene the eye and the object , meat and the stomack : now we know , it must be a pure and unblemished eye , that sees with certainty and constancie ; a cleare , sound , and undiseased stomack , that desires , likes , and digests wholesome meats . Such must that minde bee which loves . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Wholesome Truths , sound Doctrines . 1. Many are so vitiated and distempered by sin , the World , their Lusts and Vanities , that they wholely refuse to take downe any truth ; what the eare may receive sometime , their heart casts up againe profanely and reproachfully , by their words and actions . Ita veritas odium & nauseam parit . The speediest way to lose the love of many is , freely to tell them that truth , which might doe them most good , for it seemes to them as Michaiahs words to Ahab , odious and offensive , although it gave him warning of his danger , and shewed him the only way for his safety . 2. Many like choyse and wanton stomacks , receive and digest indeed , some truths in their minds and memories ; but it is morbum alere non hominem ; only thereby the better to nourish and strengthen their erroneous humours and conceits ; and what ever truth they meet with , is presently swallowed without chewing by some monster of opinion , which they maintaine . For errour is so feeble and unbottomed , that it must have some buttresses and seeming basis of truth to support it . By this meanes detayning the truth of God in unrighteousnesse , Rom. 1. 18. 3. Many are of so hot , unquiet and cholerick stomacks , that they love not truth sweetned with peace ; not calme and sober truths . Afraid to be thought coldly , if peaceably religious , even in matters of lesser moment . Interpreting that zeale , which is but naturall passion and choler , an humane feaverish and praedatorious , not that holy , gentle , and propitious heate of love , which only well digesteth sacred truths . So that most men we see had neede to be called upon to love truth and peace . In some , hopes of preferment will doe much to pervert , leaven , and suppresse truth , warping which way the Sunne of favour shines warmest . In others , despaire of preferment , and popular inclinations may doe as much to disturbe peace , and established truth : Every way Pronus lapsus , major sit cautela . Few are true , sincere , and hearty lovers of them ; by the Antiperistasis of others coldnesse , let the heat of your love grow more intensive . 2 Which is the last particular : The way most effectually to expresse the love we owe to truth and peace : first to truth , then to peace , to both if possible . Amor est pondus animae : Love is the weight and motor of the soule , the Spring that sets all the wheeles on worke . It is a vehement , active , industrious , unwearied , invincible affection ; if rightly placed on worthy objects , it workes wonders . Amor non potest abscondi , the fire of love is impatient to be hid or smothered : Nescit nimium , never thinks it hath done enough : Est extaticus , nec sinit amantem esse sui juris : it hath a kinde of rapture and extatick power , which transports the minde beyond it selfe , and dispossesseth it of it selfe , to bestow it selfe on that it loves . Delicata res est amor ; It is a tender affection , impatient of any injury or dishonour cast on what we love . Et sibi lex est severissima : Love needs no motive but it selfe to carry it to the extremity of its power . If our love then to truth be reall , it will shew it selfe . 1 In the serious and earnest searching for , finding out , and discovering of truth : for , Veritas in profundo : Truth is not obvious in the surface of things , but hath a depth , being sunk and retired from us , as now we are . There is a great deale of false and loose earth , rubbish of Opinions , probabilities , and falsities to be cast away , before wee come to the cleare streame of truth , which by secret derivations flowes from the eternall Fountaine , God . There are not only grosser clouds of errours and falsities , which darken truth ; but parelii too , verisimilia , seeming sunnes of truth , which are but apparences and probabilities , of no long continuance . He then that will seeke and finde certaine , and saving truth , must apply himselfe to God , his Word , and Spirit , not take it upon trust and credit of humane fancie , or reason : Multi taedio investigandae veritatis ad proximos divertunt errores : Many out of an easinesse , lazinesse , or presumption , take up truths from custome , education , prepossessed conceits , shew of Antiquity , excellency of mens parts , &c. prone to count that truth , which themselves or others have a long time beleeved to be such . Sed oculos à rebus omnibus abducas , quae Deus non sunt si veritatem quaeras , Esay 8. 20. To the Law and to the Testimony , Joh. 5.29 . Search the Scriptures ; from these wells must we draw the waters of life , purifying , refreshing , and saving truths ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Veyn and Mine of truth , hath many windings , and intricate turnings , requiring a sagacious and industrious minde to follow it . 2 Shew your love to truth , by propagating , and imparting it to others , when your selves have discovered it . Veritas nihil erubescit , praeterquam abscondi ; Truth is onely ashamed to bee hidden ; as the Sunne to be clouded , or eclipsed . Truth , as light , wasts not by communicating it selfe to others . Quò communius bonum eò divinitus . Shew your love to it and to men , by teaching it to others , but in a calme and unpassionate way ; truth is best seene in cleare and untroubled waters , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Ephes. 4. 15. Speaking the truth in love . Pittying not triumphing in others ignorance , or reproaching their errors and weaknesse of judgement . Farther , shew your love , by using all meanes to plant and nourish truth , by setting up the lights of good and painefull Preachers , in the dark , and obscure corners of our Land , where , God knowes , many poore soules perish for want of knowledge ( such I meane ) as can and will rightly divide the Word of truth , 1 Tim. 2. 15. There is no engine you can invent so effectuall , to batter down and demollish the adverse party , or to secure the prosperitie of our Church and State . But this will hardly be done , without encouraging men to the study and preaching of truth in the way of necessary , competent , and liberall maintenance ; for it is most certaine , as Bishop lewell sometime told Queen Elizabeth , in a Sermon , Tenuitatem beneficiorum necessario sequitur ignorantia sacerdotum . Never flatter your selves , that the Lampes of the Temple will burne at all , or but very dimly , and poorely , if you supply them not with Oyle sufficient to enliven themselves and enlighten others . 3. Shew your love of truth , by a zealous , active , and constant maintaining of it : Zeale , is flamma amoris : Love raised to a flame : by all justifiable wayes asserting the honour of it , and the professors of it , against the profanenesse , idlenesse , envy , calumnies , and oppositions of the enemies thereof , either Atheists , sensuall , ignorant , or superstitious , 2 Cor. 13. 8. We can doe nothing against the truth , but for the truth , doe all you lawfully may : by severe , and wholesome Edicts , fencing in , and fortifying truth against the Seminary incursions of those , that seeke to encroach upon its ancient bounds : also against the bold , and impudent Preaching , Printing , and Disputing for the contrary errors , which have beene long agoe exploded and confuted ; which by misused power , or tacit connivence , seeke to creepe in , and undermine our truth . Leakes may sinke us , as well as rockes split us . Jude 3. Contend then earnestly for the truth ; but with the power of Gods , not mans arme of flesh ; with a contention of love , not of force ; such as may not destroy men , but their errors , which otherwise will destroy them . Truth is so sufficiently armed with its owne power , that it needes not the assistance of the Sword or Canon , which reach not the minds of men ; nor can divide them from their errors , nor batter downe the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , strong holds of prepossessed false opinions ; That excellency if power which is in the Word of God and his Spirit , is onely able to subdue the understanding ? Yet must not the Magistrate ▪ so farre be wanting to Gods glory , and the Churches good , as to faile to defend truth against those that by cunning or force seeke to subvert it , setting up the just t 〈…〉 or of those Lawes , which may chase away those Owles , and Bats , and ferall Birds , that love darkenesse , and portend a night , where ever they appeare ; that cannot endure the light , because their workes are evill , as well as their doctrines false . 4. Shew your love to the Truth , as by doing for it all you can ; so by obeying the truth from the heart , 1 Pet. 1. 22. by living conformably to it : that there be no solaecisme in your lives , that the truth of your doctrine be not confuted , by the corruptnesse of your manners : not onely seeking the truth , and speaking the truth , and defending the truth ; but farther , doing the Truth , 1 John . 1. 6. which is the strongest vindication of its honour , and your beleefe of it . There is a labour of love , which loves its labour ; ready to deny our selves , in any thing neere or deare to us , rather than deny any saving truth : chearefully suffering for it , rather than it should suffer ; a good minde , that loves the truth , suffers more in truthes suppression , than its owne ; yea , by dying for it , if need be ; and God choose us out for his champions to crowne and improve the necessity of death , with the glory of martyrdome , which is the highest witnessing of our love to God and his Truth . Difficulties rather wh●● and twist to a firmer resolution , than any way bl●t or discourage a well placed affection . The Heathen man set such a price on truth , that he thought it worth our life ; — Vitamque impendere vero , Nec propter vitam vivendi perdere causam . It is a blind & preposterous love , that loves life better then that , for which onely life is worth the having ; better we dye , than truth decay , which as a Phoe nix is wont to renew its life out of martyrs ashes . 5 , Lastly , what we come short in doing or suffering for the love of truth , at least , seeke to supply by our frequent and fervent prayers to God , that hee would so make the way , and carry on his truth that it may prevalile upon the hearts of men to a love of it . But in this variety of Opinions , and Distraction of sides , every one challenging truth to be on their party , How shall we know , what is that Truth , which we ought to love and adhere unto ? I Answer , the Truth of God , like the light of the Sunne , is best knowne and distinguished from all other , by the beauty and excellency of its effects , of life , heate , and fertillity ; that is infallibly the saving and necessary truth of God , most deserving our love and study , which hath , and alwayes had the greatest and best influence on mens hearts and lives : that is , Gods truth which makes men more godly , more holy , pure , just , good , humble , peaceable , charitable , selfe-denying , and consciencious in all their wayes : What brings us nearest , and makes us likest to God , which conformes us most to that highest and divinest patterne of Christs minde and conversation . It hath beene alwayes the Seale of honour set upon Christian Religion : and that truth , whereon it is founded , that it most magnifies God and goodnesse . Those truths which have the greatest operation on mens mindes , consciences , and lives , so as to amend them , are set beyond all question and disputes : These let us chiefely study , love , and live by . 2. If our love be thus rightly set to Gods truth , he will take care to settle our peace : to which we owe a love too , and must shew it in the second place . First , by praying heartily and constantly for it , Psal. 122. 6. Every one should thinke himselfe called upon in those words . O pray for the peace of Ierusalem . Prayer engages God on our side , and calls in an omnipotent arme to settle , strengthen , and secure our peace . Secondly , by assisting really , to the support and maintaining of it , against the perturbers of it . 1. By seasonable counsells , and faithfull advise grounded on Truth and Iustice . 2. By arming counsells with power and Subsidyes of purses and persons ; to suppresse all unjust and rebellious practises , which seeke to violate our peace . Peace is not safe , except there be power for warre ; which is the guard of peace ; as power without counsell is brutish , and selfe confounding ; so counsell without power is feeble , and subject to be despised . 3. By living orderly in a way of meekenesse , humility , and subjection in the feare of God , and obedience to the wholesome Lawes established ; which is that we are taught by the truth of God , Rom. 13. ● . Let every soule be subject , &c. This I am sure will bring a man peace at the last . If not externall , yet internall , which will be eternall . 4. By searching out , and exemplary punishing those that are the perturbers of our peace ; justly troubling those that have troubled Israel , as Ioshua to Achan . Psal. 34. 14 , Thus seeke peace and pursue it ; by pursuing those that would rob us of it . And certainely you will finde , none are more enemies to , and perturbers of our peace , then those that are the perverters and opposers of our Truth : either in judicature , or Religion , for these scatter and blow the coales of discontent in every corner , that the whose house must needes be set on fire , if they be not timely quenched . And now give me leave by way of Conclusion , a little to apply to you and my selfe , the weight and force of this Text . Therefore love the Truth and Peace . Had we in this Church and State ( Right Honourable , and the rest ) beene so happy in the love of truth and peace , as we have beene in the long glorious injoying , and the miraculous preservation of them among us , certainely , neither truth had this day beene so clouded and perplexed , nor our peace so broken and distracted . The God of truth and peace declares his displeasure , and high indignation against us , for the negligence , coldnesse , and ingratitude of many ; for the profanenesse , Atheisme , and malice of some : for the superstition , formality , and backe-sliding of others . How many are there , that deny , or despise , spise , or suppresse , or oppose , or contemne , scorne , and deride , and corrupt and belye the Truth ? That the Prophets complaint may come neare our times , Esay 59. 15. Truth faileth , and he that departeth from iniquiry maketh himselfe a prey : Nos patim●r longae pacis mala saevior armis , Luxuria incumbit — Long peace , like faire weather , hath raised up the vapours of sinnes to cloud our Sunne , and trouble our Heaven withall ; which almost of us , from highest to the lowest are not guilty of one or more of those forenamed degrees of neglect against truth : which shewes , wee have either no love at all , or a small love , a tepid , and Laodicean love , a shamefaced , which is a shamefull love , or a false and base love of truth , not for it selfe , but for our selves : as our Diana ; the mystery , by which our gaine or greatnesse are sustained . If wee have not loved truth in peace , were it not just with God to make us want truth in warre ? And because men received not the love of the truth , he should give them over to strong delusions , to beleeve a lye , 2 Thes. 2. 10. Certainely God will severely exact of this Church and Nation , of Prince and People , of Preachers and Hearers , an account for our long enjoyed and undervalued truth and peace . Have wee so long beene a Vine planted , and watered , and fenced , both to necessitie , and omament , by an excessive indulgence of God , and doe wee bring forth soure grapes ; that neither please God , nor profit men ? May we not justly feare ( what wee have deserved ) to be laid wast and desolute , to be made a hissing and astonishment to all Nations ▪ , that God should remove , or extinguish the glorious Lampe of the Gospell , in whose light we have not rejoyced , because we have not loved it ? Love is an affection of union and fruition . Doe we love the truth if we are weary of it , tediously and peevishly affected to it , willing to leave it , and withdraw from it ? The loathing and nauseating of this Heavenly Manna , as if we have had so much , that it is necessary to recover and quicken mens appetites to it , by a more scanty allowance of it , is this to love the truth ? The tampering and essayes of someto clip , or wash , or new coyne , or allay , and abase , with some Romish mixture , the gold and puritie of our Doctrine ; is this to loue the truth ? That pure and refined Truth , which hath passed the fiery triall , hath beene baptized in the blood of many Martyrs , sowne in a field , made fruitfull with their ashes ; who loved not their lives so much as the Truth . To set up lying vanities , Pictures , and Images , and to cry downe Praying and Preaching , whereby those toyles may be usefull and necessary to the ignorant ( because untaught ) people , Is this to love the truth ? To suffer Idolatry , or superstitious formalities in serving God to get ground upon our Opinions and practises . Is this to love the truth ? Quae quo nudior , eô venustior ; which the lesse it hath of painting , the more it hath of true lovelinesse and native beauty . Are not the lengthen and increase of Ceremonious shadowes , a presage and signe of the shortning of our Day and setting of our Sunne , or diminishing of our Light . To quarrell at those Truths , which have bin long ago determined by the Scripture , in the publique confession of our Church , and in the Writings , or Preachings of our gravest & learnedst Divines , Prelates , and others ; as in the points of Iustification by faith alone ; of Trasubstantiation , of auricular Confession ; of prayer for the dead ; of worshipping before Images ; of fiduciary assurance , and the like ; which some doting and superstitious Spirits , dare to question , and retractate ; Is this to love the truth ? What hath been done by Preaching and Printing , by correcting , or rather corrupting of Bookes ( where the correctors themselves deserve to be corrected ) your piety and wisedome may best finde out . Nay , such hath beene the shamelesse impudence and effrontery of some ridiculous heads , that plaine and honest mindes shall be scorned , derided , and in judgling fashion , cheated out of truth , and the power of Religion ( which is a holy life ) if you doe not harden your faces , and confirme your resolutions against , supercilious vanity of such men : Whether they have any intent to reedifie Babels ruines or no , I cannot tell ( some vehemently suspect it ) sure I am , there is such a confussion and noveltie of Language affectated by some men of Altars , Sacrifice , Priests , Corporiety of presence , pennance ; auricular Confession . Absolute , that is , blinde obedience ; the holy of holys ; and Adoration , which must bee salved from a flat Idolatry , or at best an empty formality by some distinction or notion that must be ready at hand ; that most people know not what they meane , what they would have , or what they intend to call for next . Not that I am ignorant how farre pious antiquity did use these and such like words innocently , without ill mind or meaning , and without offence to the Church , as then times were : yet let mee tell you : 1. Such swerving from the forme of sound words used in the Primitive and purest times , occasioned and strengthened after errours . 2. They were not then ingaged to mainetaine Truth against such erroneous and pernicious Doctrines as we now are of the reformed Church : which Doctrines are now eagerly maintained by a proud faction , who seeke to abuse antiquity , and patronize their owne errours , by using those names and words to other intents , and things , than ever was dreamed of by the Ancient Church . 3. By such dangerous symbolizing with them in words , and some outward formalities , we doe but prepare our mindes , and sweeten them with lesse distaste to relish their Doctrines and Tenets ; and as it were in a civill way wee complement our selves out of our Truth ; giving the adversaries strong hopes and presumptions , as they have discovered , that wee are inclining towards them : To bee ashamed of frequent , serious and conscientious preaching , which was the worke of Christ and the holy Apostles ; the honour and chiefe imployment of the Primitive and best Bishops and Ministers , in all ages , as that deservedly famous Bishop Iewell in his Apologie prooves out of the Fathers sufficiently against the Popes , and other idle bellyes ; which count preaching as a work below their greatnesse , as indeede it is above their goodnesse . Is this to love the truth ? To preach ridiculous , impertinent , flattering or corrupt matter , which is the shame of the Pulpit and foolishnesse of preaching , in good earnest ; so as to bring an infinite contempt , odium and envie upon the Sacred function of the Ministry , that men abhorre the Services of God , and daily separate by swarmes from our Church ; are these the fruites of our love of the Truth ? — Pudet haec opprobria nobis , &c. Sure there is something extreamely amisse and displeasing to God as well as men , either in our Doctrine , or manners , or hearts , or all . Else whence should that burthen of dishonour , those loades of reproaches be cast upon the Clergy , which makes them drive so heavily : and this even among Christians , and reformed Churches ; whereas naturally all men , though otherwise barbarous , and insolent , yet are prone to pay a speciall reverence and double honour to their holy men , such as are in a more immediate neerenesse and relation to their deitie or gods : Now truth carries a Divine Majesty and lustre with it , casting a glory on every Moses or Man of God , who converseth with it . The more truth there is in any religion , the more love and honour will arise from the professours to the Preachers of it ; if they seriously affect the one , they cannot scornefully neglect the other . God himselfe hath long agoe taught all men , especially Church-men in Elyes heavy doome , this lesson as an infallible maxime in point of True honour , 1 Sam. 2. 30. Those that honour me I will honour , and those that despise me shall be lightly regarded . Saint Paul gives a charge to Timothy , 1 Tim. 4. 12. and to Titus , Tit. 2. 15. both Bishops , Let no man despise thee , &c. One would think the Apostle should rather have charged the Ephesians and Cretians not to despise them ; but the Apostle shewes the true way for Ministers , to be Masters of mens love and affections , is to be a holy rule and example to mens life and actions . To Timothy , But be thou an example in word in conversation , in love , in spirit , in faith and in purenesse , 1 Tim 4. 12. To Titus , Shewing thy selfe a patterne , Tit. 2. 7. Certainely had Divines both great and small , beene more busied in preaching and practising those great weighty and necessary Truths , that are able to save their owne and others soules , they would not have had such leisure , to have beene so inventive and operative in poore beggerly toyes and trifles , which neither bring honour nor profit to God , themselves or others . Nothing ( I say ) nothing , will restore the Church and Church-men to their Pristine honour , love and authority in mens hearts and minds , but a serious setting of themselves to the study , preaching and practising of Truth and Peace in a holy life . These , these were the Arts , these the Policies , these the pious fraudes , and stratagems by which anciently they won peoples hearts to love God , his truth and of themselves the witnesse of it . To such a height of honour and extasie of love , that they received them as Angels of God , Embassadors from Heaven ; counting them deare as their right eyes . Humility , Piety and industry , layd the foundation of all those magnificent structures , dignities , titles , places , revenues , priviledges wherwith Church-men were anciently indowed : what hath or is likely to wast and demolish them is easie to conjecture . Iisdem artibus retinenda quibus olim parabantur . O consider then ( I beseech you ) how precious a jewell , how sweete and necessary a blessing we are like to loose by our want of love to it . Solem e mundo tollunt ; what the Sun is to the world , that is Gods Truth to our soule , the light , life , joy , day and soule of our soules . As the darkenesse , barrennesse , coldnesse and deformity of the earth would be , if the Sunne were alwayes absent from it , or clouded to it , such will the state of our poore soules and our Church be , if the healing wings of the Sun of righteousnesse , Truth , be quite removed ; or onely a winters Truth , clouded , deaded and obscured by many superstitious Doctrines and practifes . If ( I say ) such a truth content us ; where will be the chearefull light of the promises , which now wee enjoy ? where that onely rock of the soules comfort , which no temptation can shake or undermine , the free Iustification of our soules by faith in the merits of Christ onely ? where the sound and well grounded peace of our consciences ? where the warmth of our zeale , love and affections to God , from the fiduciary apprehensions of his love to our soules ? where will be the ravishing joy , hopes and expectation of a better life ? where the zealous care of leading here a holy life ? will not all these faile us , if truth doth ? and is not truth like to faile if our love doth ? Are not all those flowers and beauties of our soules and Church heliotropia , such as have their life and motion from the sunne ? following and depending upon that glorious truth ; which so much offends weaker eyes , is so little seene or desired by blinde , darkned and sensuall minds ? If this goe , Ickabob ; The glory is departed from our land . Our Goshen will soone turne to an Egypt : Our fruitfull field and Garden of God , where so many famous Preachers , and zealous professours of Christianity have flourished , will be changed to a barren howling , and desolate wildernesse . If the love of our selves moove us not ; nor the love of truth and Peace , which have happily dwelt together a long time with us , yet let us not bee so barbarously cruell to posterity , as to put out their soules eyes before they can see , and deprive them of the light of the Gospell , before they enjoy the light of the Sunne . What can you transmit to posterity more desireable than Truth and Peace ? Paix & peu . Peace and a little , but Truth and lesse , will doe very well , and make you and them live and dye happily : what will your honours , lands , offices , estates , houses , names doe them good , if they be betrayed to ignorance , superstition and slavery of conscience , which are in the bottome and dregs of errour and confusion . O then let the first care bee to cleare , and settle Truth among us ; and then Peace ; sweete and most desireable Peace , which we have had to the envie , wonder and astonishment of all our Neighbours , enemies and friends . Alas ! have we so long drunk of Peace , as to become intoxicate with so sweete wine , and now do we fall to quarrell with tongues , pens and swords ! That we in this Iland are divided from all Nations is our safety under God , and by the providence of our gracious Soveraigne : but to be divided among our selves will be infallibly our ruine . Si collidimur , frangimur : as two strong armes united to one body and under one head fighting against each other ; That censure of a great Captaine and Statesman is remarkeable which hee gives of our State . That it is a great and strong body which will never dye , unlesse it kill it selfe . Civili in bello trist is victoria , Civill warres can neither merit nor expect Laurells , triumphs nor trophees : the memory and monuments of them are best , when buried in oblivion ; victory it selfe is sad , and ashamed of it selfe ; weeping , dejected and blushing with its owne blood unnaturally and barbarously spilt ; as having fought not so much against enemies as humanity ; not so much conquering others , as wasting and destroying it selfe . — Pax una triumphis Innumeris potior . — One faire and spotlesse Lilly of peace is a greater ornament to a Princes Diadem , than to have it beset round with many red Roses of bloody triumphs ; especially in civill , which are the most sanguinary wars . O then let us not so easily abandon so great , so precious , so hardly recoverable a blessing , if once it be lost . The Orator said well : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Any rash hand or furious head may inflict a wound , or kindle a fire , but it 's God alone , who can heale up the breaches , or extinquish the flames of a state or Church . The miserable spectacles of other countries and Churches , do they not , as foyles , sufficiently set forth the beauty and lovelinesse of this Iewell of Peace ? O then let us all take up thoughts , words , counsels , resolutions , prayers for Peace : away with all bitternesse , strife , malice , jealousies , and all those divelish maximes of severing the Interests of the Prince and the people as inconsistent ; whereas rightly considered they are , as the head with the body ; united , both are safe and firme ; severed , both inevitably ruine . Divide & regnare desine : Devide them and you destroy them . Love and union are the mutuall safety of Prince and people . Counsells of Truth and Peace , like light and fruitfull showers , descend from above from Heaven , from God : but falsity and dissension , like tempestuous vapours and fiery exhalations , come from the earth , from the divellish hearts , designes and practises of men . O consider then ( as I know you doe ) how large afield , how ample a province the mercy of God , the favour of our King , the love of your Country hath put into your hand , where to shew your love of God , his truth , worship and religion ; your loyalty to your King , his Throne , dignity and succession ; your fidelity and zeale to your Country , its peace , liberty and prosperity . How great a disservice you must do them all ( besides your selves in particular ) if you faile or slaken by any meanes in your love to these two , Truth and Peace . Imagine with your selves you heare daily , your Noble and famous progenitors ( who being dead yet speake , by those blessings of Truth and Peace , which by their studies , prayers and endeavours they have bequeathed to you ) Imagine ( I say ) these calling earnestly upon you all , O love the Truth and Peace . Shame not our names , and your selves by being wretchedly negligent of what we esteemed the most precious Iewels , the honour and happinesse of our times : which were dearer to us than our lives : which we purchased for you with our blood , with infinite expenses , hazards and sufferings . Thinke you here the joynt prayers and importunities of all estates in the Kingdome , the Nobles , the Gentry , the Commons ; your parents , wives , children , friends , alliances , neighbours , all with one voice calling to you , Pacem te possimus omnes . O love the truth and Peace , and by your love preserve them for us . Betray not us and your selves , to the darknesse of errours , to the miseries of warre . Be you as sunnes and shields to us , and the commonwealth : Your populous Cities and Townes , your stately houses , your fruitefull fields , your pleasant gardens , your costly cloathes , your plentifull tables , your ancient liberties and Noble immunities , wherewith above all subjects in the world you are invested and honour'd , all joyne in this voyce , O love the truth and peace : which affords you all these sweet enjoyments and Noble ornaments of life . All complaints , all grievances , all petitions may be resolved into this lesson , Love the truth and peace , in so doing you shall remedy , releeve and satisfie all . O have a care then , that truth as the pillar of fire may goe before us to enlighten and direct our way to the heavenly Canaan ; and Peace as the pillar of the cloud may over-shadow , and refresh us in our travailes ; through the tedious wildernesse of this life . The way to peace is by the paths of truth , Never hope to recover and settle your former peace , unlesse you returne to your first love of the truth . Truth is but one , as the Center , and drawes all mindes to an unity , which tend to it . Errours and falsities are various and full of crossings enterfirings , and contentions both with truth and themselves : as severall Cards in a Map , whose lines drawne out infinitely crosse , cut , and thwart each other . Here give me leave by way of short digression , in so great and publique an Assembly , to recommend to your favour , the noble endeavours of two great and publique Spirits , who have laboured much for Truth and Peace , I meane , Commenius , and Duraeus : both famous for their learning , piety and integrity , and not unknowne , I am sure by the fame of their Works , to many of this Honourable , learned and pious Assembly . The one hath laid a faire designe and foundation for the raising up a Structure of Truth , Humane and Divine , of excellent use to all man-kinde , for the easinesse and exquisitenesse of attaining the true knowledge of things . The other hath long studied , and with great paines , endeavoured and well advanced the peace and unity of the reformed Churches ( a blessing that cannot be purchased at too dearea a rate ) whereunto hee hath the suffrages and assistance of many learned Divines , and some of our owne , especially the reverend Bishop of Salisbury , as you may see in his letters to him , and his late tractate , De pace Ecclesiastica , &c. But alas , both these noble plants ( to the infinite shame and reproach of the present age , to the losse and detriment of the future ) a 〈…〉 like to wither to a barrennesse for want of publique incouragement and aid to goe on in so noble , great and usefull undertakings ; I leave it to your Wisedomes , at your leysure to consider , whether it were not worthy the name and honour of this State and Church , to invite these men to you , to see and weigh their noble and excellent designes ; to give them all publike ayde and incouragement to goe on and perfect so happy Workes , which tend so much to the advancing of Truth , and Peace . * But to return to your particular and neerer concernements ; If you love your selves , your relations , wives , children , houses , lands , liberti●s , lives and honours ; if you love your King , your Country , your Church , your cōsciences , your soules , your Saviour , your God ; Love the truth and Peace ; but heartily , sincerely , couragiously , constantly . Let your faith in the truth , worke and shew it selfe by an active love of the truth . Shall the Adversaries of our Truth and Peace , be so bold , vigilant and desperately active , for the bringing in of their shaddowes , lyes , paintings and adulteries of Truth and Religion ; and shall we be cold , remisse and timerous ? Shall they as Assasinates , be prodigall of their owne and our bloods , and shall we be sparing of our words , estates or persons ? Hoc agite . Doe then Gods businesse , and the Kings , and the Countries , and in them all your owne . Doe them worthy of your selves , worthy of the honour of this Church and State , worthy the memory and renowne of your Ancestors , worthy the expectation of the world , both at home and abroad ; the eyes of all Christendome being upon you especially the Reformed Churches , whose hopes and prayers meete in you . Doe them worthy the Majesty and favour of our gracious King ; worthy of the truth , worthy of the glory of our God , and great Redeemer : At once shew yourselves good Subjects , good Patriots , good Counsellors , good Men , good Christians . You have long enjoyed Truth and Peace , therfore love them ; No Nation under Heaven , hath more cause , and will be lesse excusable , therefore love them ; none hath had a clearer light of Truth , and a greater length of Peace , therefore love them ; you and yours have long thrived by them , therefore love them : you have Fasted and Prayed for the preservation of them , therefore love them : you are this day solemnely to renew your Covenant with God in the holy Sacrament , the Seale of Gods love to you , and yours to him , therefore love the truth and peace , for they are Gods . And upon the heate and sacred flames , which by this dayes duties possesse your affections , take up ( I beseech you ) serious resolutions , and make tacit vowes in your selves to God , that you will love the truth and peace , and by all lawfull wayes ( for other they neitherneed , nor will allow ) seeke to advance them . None are fit and prepared to receive , but such as have hearts filled with this love ; none will have the comfort of worthy receiving , but such as daily increase , and persevere in this love . For Conclusion , I will use the last and weightiest argument in the world , which raised the victorious soule of that great Apostle Saint Paul , to such an invincible patience and unwearied Activenesse for Gods glory and the Churches good , 2 Cor. ● . 14. O let the love of Christ constraine you ; that free , preventive , transcendent love ; that humbled , sorrowing , sweating , bleeding , crying , crucified dying love , which this day is presented to you , who loved our soules more than his owne life : Greater love can no man expresse , greater motive to love can no man desire . Quid amplius pro se facere aut pati potuit , quam pro te & fecit & passus est Christus ? What could Christ have done , or suffered more , if hee had beene to redeeme himselfe , then hee hath both done and suffered to ransome thee and me . Content to make himselfe the object of his Fathers wrath ( whom he infinitely loved ) that he might procure our peace . O what shall wee render to him againe for this excessive love ; but an unfained love of him and his Church , his Truth and Glory , an undaunted zeale for his Honour and Worship , for the purity and peace of his Church ? These are the things you shall doe , speake yee every man the truth to his neighbour . Execute the judgement of Truth & Peace in your gates . That so it may be fulfilled on you , and us all which the Prophet prayes , Esay . 26. 2. The gates of mercy and peace here , of glory and happinesse hereafter may be opened , so that the righteous nation which keepeth the truth may enter therein . FINIS . Notes, typically marginal, from the original text Notes for div A42489e-650 Acontius . straing . Sat. ●ing . 3. 25. Mich. 4. 4. 1 Tim. 4 3. 1 Kings 22. T●rtul . Mal. 4. 1 Sam. 4. 21. D. de Rohan . Interest des estates . Angle terre est ungrand animal , qui ne mourira ja mais si lue se tue luymesme . Dur 〈…〉 s. Cousmenius . * Whereunto if it shall please God to encline any of your thoughts for the effectuall promoting of so commendable purpos●s , notwithstanding the distances whereat they now are , the one being in ●●land , the other in De●marke , yet there is a faire , easie , and safe way of addresses to them both , opened by the industry and fidel●ty of Mr. Hartli●e , whose house is in Dukes place in London , a Gentleman who hath beene a constant furtherer , and great coadjutor wit● them both , in their Works : who hath correspondence with them ; whose learning , pi●●y and unwearied industry towards the publike good , are so well knowne to the learned world , and many of your selves as well as to me , that he needs not the farther testimony of my Pen . Zach. 8. 16. 
A77966	----	Truth defended. Or, Certain accusations answered, cast upon us who are called Quakers; by the teachers of the world, and the people of this generation. With a cleare discovery, who are the false prophets, and when they came in. And who they are that deny Christ, and that preach another gospel. And who deny the scriptures, churches, ministers, and magistrates, whereby the magistrates and people of this nation may see they justifie that which the scripture condemns, and condemne that which the holy men of God justified. / By a servant of the Lord, whose name in the flesh is, Edward Burrough. Burrough, Edward, 1634-1662. This text is an enriched version of the TCP digital transcription A77966 of text R207519 in the English Short Title Catalog (Thomason E808_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 49 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77966 Wing B6049 Thomason E808_3 ESTC R207519 99866563 99866563 167894 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77966) Transcribed from: (Early English Books Online ; image set 167894) Images scanned from microfilm: (Thomason Tracts ; 123:E808[3]) Truth defended. Or, Certain accusations answered, cast upon us who are called Quakers; by the teachers of the world, and the people of this generation. With a cleare discovery, who are the false prophets, and when they came in. And who they are that deny Christ, and that preach another gospel. And who deny the scriptures, churches, ministers, and magistrates, whereby the magistrates and people of this nation may see they justifie that which the scripture condemns, and condemne that which the holy men of God justified. / By a servant of the Lord, whose name in the flesh is, Edward Burrough. Burrough, Edward, 1634-1662. Howgill, Francis, 1618-1669. 23, [1] p. s.n., [London : 1654] Imprint from Wing. With a prefatory epistle signed: Francis Howgill. Annotation on Thomason copy: "Aug: 8 1654". Reproduction of the original in the British Library. eng Truthfulness and falsehood -- Early works to 1800. Quakers -- Early works to 1800. A77966 R207519 (Thomason E808_3). civilwar no Truth defended. Or, Certain accusations answered, cast upon us who are called Quakers;: by the teachers of the world, and the people of thi Burrough, Edward 1654 9429 86 0 0 0 0 0 91 D The rate of 91 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 Jason Colman Sampled and proofread 2008-05 Jason Colman Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion TRUTH DEFENDED . OR , Certain Accusations answered , cast upon us who are called Quakers ; by the Teachers of the World , and the People of this Generation . With a cleare discovery , who are the false Prophets , and when they came in . And who they are that deny Christ , and that Preach another Gospel . And who deny the Scriptures , Churches , Ministers , and Magistrates , whereby the Magistrates and People of this Nation may see they justifie that which the Scripture condemns , and condemne that which the holy Men of God justified . By a Servant of the Lord , whose Name in the Flesh is , Edward Burrough . The Epistle . To all you who call your selves Ministers of the Gospel , and all People in all relations under what forme of Worship soever in England , or in all the World , who professe your selves Christians . THe mighty day of the Lord is come , according as he promised of old , and this day is witnessed , wherein he is establishing his Mountaine , and exalting it above all Mountaines , and is gathering his people which have been scattered in the darke and long night of Apostacy , which Christ and his Apostles saw comming into the Churches then , and hath had dominion long over the World , and hath raigned till now , and raignes now in all the Professors in all Formes every where . But now the time is come wherein the Kingdomes of the World are become the Kingdome of the Lord and of his Christ , and thousands witnesse it , to the prayse of his everlasting name . And therefore the Nations are angry , and the Princes of the Earth , because Michael our Prince is arisen to pleade with all who make warre against him . And now Herod and Pilate ▪ and all Ierusalem are in an uproare , and Ammon ▪ and Amaleck ▪ and the Egyptians , and the Philistines are joyned now against him . And all you who live in Formes , and know not the power ▪ doe now persecute and joyne your selves together , being in the same nature as the persecuters of old , which ▪ were borne after the flesh . And now you sonnes of Bondage ▪ and of Hagar are to be cast out ▪ and now you are all made manifest that you are in the flesh , for all your Bowes are bent , and all your Arrowes are shot at a people which are counted by you as the filth of the World , and as the off-scouring of all things , whom the World calls Quakers , in whose Foreheads is Written the name of the living God ; and unto you I say that make Warre against them , and now take part with the Dragon against the Lambe , you shall all drinke of the cup of fury and indignation of the Lord . And unto the living God , who is holy and jealous for his owne glory and his name , which hath manifested his minde and will by his Eternall Spirit unto us , shall you all bow and stoope . For now the Lord hath rent the vayle of the covering which hath beene spread over all the Nations in all Professions , and you are all seen by the Eternall Eye which is opened in thousands , even all , from the highest to the lowest , who have stolen and painted your selves with other mens Words . And all your Images which you have set up , and all your traditions from men in which you have walked , are all seene to be stubble , and will not abide in the day of the Lord ▪ And all your Churches which you have gathered together by imitation from the letter , shall all be scattered ; and there you all are , for you all deny revelation , and say it is ceased ; and so you call the letter , the light , and the Word ; but with that which was before the Scripture , you are seen and judged , even with that which shall endure for ever . And seeing you have cast reproach upon the name of the God of Heaven and Earth , whom we worship , and which you call delusion . For the truths sake are we moved to lay open your nakednesse , that you may be judged by that which you say is your Rule : Here in this little Booke , thou who hast any honesty in thee , or any desire of truth ▪ and wilt search the Scripture , thou wilt see , that all the Teachers of the World in all Formes , and all professors ever cryed out ( who had but the Forme ) against them who had the life and power , as you all doe now against them who Worship God in the Spirit , and have no confidence in the flesh . And therefore , in this following Discourse , which is Wretten by the same spirit that gave forth the Scripture , thou shalt see who are the false Prophets , and who they are that Preach another Gospel , and who they are that deny the Scriptures . And thou may see when the false Prophets came in , and who they are clearely proved to be , by their owne Rules . And all you who call your selves Magistrates and Christians , you may see your selves to hold up that which Christ , the Prophets and Apostles cryed out against , and persecute them who stand in the counsell of God , and them that declare against all the deceipt as the holy men of God did . And so you are the Beast , which holds up the false prophets , and th●se whom the Scripture declareth against . God is arisen , to dash to pieces all them who withstand him : And therefore come out of Babylon , and out of all your painted Formes , and come to own the first principle ▪ which will change your mindes , even the light of Christ , which he hath enlightened every one withall ; and by it you shall see what you are doing . Now if you deny this , you deny the corner stone , and you stumble , and shall be broken ; and by that which you call naturall , shall all your Image of Gold and silver , and all your mixed invented Worship be dashed to peeces ▪ and be for the pit : Therefore all be silent , and speake not evill of th●se things you know not ; for now you are all seen , you who say you are Iewes , and are not , but are of the Synagogue of Satan , and your voyce is knowne , for none is turned from the evill of his way ; and therefore is wrath comming upon you to the utmost , A lover of your Soules , but am a Witnesse against all your deceipt . Francis Howgill . WHereas we are accused by the Teachers and People of this generation ▪ That we are false Prophets , and deceivers , and that we deny the Christ which dyed at Ierusalem ; and that we Preach another Gospel then the Apostles Preached ; and that we deny the Scriptures , and the Ordinances of Iesus Christ ; and that we hold Free-will , and establish selfe-righteousnesse , and teach people to act in their owne strength to obtaine life ; and that we deny Churches , Ministers , and Magistracy . To these false accusations , I answer ▪ It is no new thing nor no strange thing to the children of light , who are seperated from the World , and Worldly Worships , and from the Works of darkenesse , to be accused falsely , and to be slandered , by being called deceivers , and seducers , by the generation of chiefe Priests and Pharisees ; in which generation are the Teachers and Professors of this age , who have a Forme of godlinesse , but deny the power . Christ was called a deceiver , and a blasphemer ; and the Apostles were called , Movers of Sedition , Heretiques , and turners of the World upside downe , by them who professed in word what Christ was in substance , and what the Apostles witnessed , and so it is now . We who are scornefully called Quakers , doe live in , and declare forth no other thing but the substance of what the Priests have Preached upon , and the Professors have talked upon in their carnall mindes by their imaginations . He is a false Prophet , and a deceiver , which hath not the Word from the mouth of the Lord , but takes that which the Lord spoke to another , and calls it his , and useth his Tongue , and saith , The Lord saith it , when the Lord never spoke to him . And here are the Teachers of the World themselves , guilty of that , whereof they falsely accuse us ; for they take the Prophets words ▪ Christs ▪ and the Apostles Words to talke upon , but have not received the Word from the mouth of the Lord ; and their Prophesie and Preaching would soon be ended , if they had not the Scripture , which is other mens Words , and that which was spoken to others , to speake their imaginations from . And these are the false Prophets , and Deceivers , which runne , and are not sent , which speake to others , pretending to be sent of God , but walking contrary to all that ever God sent to declare his Name in former generations , and so are knowne to us by their fruits , having no example from the Prophets , Christ , nor his Apostles for their practice ; but doe walke in the example of the false Prophets of Israel , of the Scribes and Pharisces , and of the false brethren . O foolish people , which have eyes and see not , which have hearts , and doe not understand : Is the Lord changed from what he was ? Were they false Prophets and deceivers in Isayahs time ▪ which he was sent to cry out against , which sought for their gaine from their quarter ? and are not your Teachers false Prophets now which act the same things ? Were they false Prophets and deceivers in Ezekiels time , which he was sent to cry against , that Fed themselves with the Fat , and cloathed themselves with the wooll , and made a prey upon the people ? and are not your Teachers false Prophets and deceivers now , which act the same thing ? Were they false Prophets in Michas time , which he was sent to cry out against , which Preached for hire , and devined for money , and cryed peace to them that put into their mouthes , but prepared war against them that did not ? and are not your Priests false Priests and Prophets which act the same things ? Were they deceivers of the people in Christs time which he cryed woe against which were called of men Masters , and which had the chiefe place in the Assemblyes , and which stood Praying in the Synagogues , and which went in long robes , and which loved greetings in the Markets ? and are not your Teachers deceivers of the people now , which are found acting the same things ? Were they false Teachers ▪ and false Brethren in the Apostles time , which they declared against , which through covetousnesse , with fained words made merchandise of the people , and went in the way of Balaam for gifts and rewards , and Preached for filthy lucre , and which Paul saw come & comming in his dayes , which were proud men ▪ coveteous men , selfe-willed , and fierce men , heady , high minded men , having a Forme of godlinesse , but denying the power ▪ which alwayes taught people , but none were able to come to the knowledge of the truth under their teaching ? and are not your Teachers false Teachers now , which are walking in the same steps ? To the light in all consciences I doe speake , which will witnes the truth . A sottish and ignorant people , which cannot discerne who the false Prophets , and deceivers , and false Teachers are ; the Lord is the same as ever he was , and his spirit is no whi● changed : Was it once an abomination to the Lord in the false Priests and Prophets of Israel to seek for their gaine from their quarter , and to Feed themselves with the Fat , and cloathe themselves with the wooll , and make a prey upon the people , and to Preach for hire , and to divine for money ? and are not these things , and they that uphold them abomination to him now ? Did the spirit of the Lord in his servants declare against these things then , and against them that upheld them then ? and must not the same spirit where it is made manifest , declare against these things , and against them that uphold them now ? Was it once an abomination in the sight of Christ in them to be called of men Master , and to have the chiefe places in the Assemblyes , and to stand praying in the Synagogues , &c. and are not these things an abomination to him now in whom they are upheld ? Did Christ cry woe against such things , and against them that upheld them then ? and must not the spirit of Christ where it is made manifest , cry woe against such things , and against them that uphold them now ? were these markes of false Teachers then , to make merchandise of the people , and to goe in the way of Balaam for gifts and rewards , and for filthy lucre , and to be proud ▪ coveteous heady , high-minded , selfe-willed , and fierce men ? and are not they false Teachers now which beare these markes . Did the Apostles give warning to beware of such , and to turne away from such then ? and must not the same spirit , where it is made manifest , give warning to beware of such , and to turne away from such now ? We witnes to have received according to measure , the spirit of the Prophets from which they spoke ▪ and the spirit of the Apostles from which they spoke , which is Christ made manifest in us , and happy are all they that receive our testimony . For by the same spirit of Christ doe we declare against these abominations now , as the holy men of God did then : For God and his spirit is the same as ever was , and what he once hated , he hates for ever ; and no other Christ doe we declare forth which we witnes to be made manifest within , but that Christ which dyed at Jerusalem , which suffered by the Chiefe Priests and Elders of the people ; he was , and is the true Christ , which said , He was the light of the world , and was the light which had enlightened every one that comes into the world ; and which said , Except a man would deny the world and take up his dayly Crosse , and follow him , he could not be his Disciple ; and which cryed woe against them which were called of men Masters , and that had the chiefe places in the Assemblyes , and that stood praying in the Synagogues , &c. and they who denyed him to be the light of the world and which took not up the Crosse , and which were called of men Masters ▪ and had the chiefest places in the Assemblyes , and stood praying in the Synagogues , and went in long robes these were Anti-Christs ▪ and were acted by a contrary spirit then the true Christ And here againe , I charge all the Teachers and people ( in the presence of the Lord God , who doe deny Christ to be the light in every one which reproves for sin ) and who are called of men Masters , and stand Praying in the Synagogues , and goe in long robes ▪ and who uphold such things , and who take not up the dayly Crosse of Christ , but live at liberty in their wills and desires , that they are Anti-Christs , and that their spirit is not the spirit of the true Christ which dyed at Jerusalem , but the spirit of a false Christ , and so they are guilty of that themselves , whereof they falsely accuse us ; and the same Christ doe we witnes which the saints of old witnessed ▪ whose blood cleansed them from all sin ▪ and in whose power , they had power over sin , death , and hell : And here again I charge the Teachers and people , who say that the saints must not be cleansed from sin , nor cease to commit sin while they are on the Earth , that the Christ which they possesse , is not the Christ which dyed at Jerusalem , but a spirit contrary , and not the Christ which the saints witnessed ; and all the people are blinde which cannot see these things Did the true Christ once say . He was the light of the World , of every man that comes into the World ? and is that his spirit in the Teachers and Professors now , which saith Every man hath not the light of Christ in them ? Was that the true Christ which said , Except you take up my Crosse dayly you cannot be my Disciple ? and is that his spirit in the Teachers and people , that hath its liberty , and live in pride , in lust , and in vanity , and their own vvills ? Was that the true Christ which cryed woe against them that were called of men Master , and that had the chiefe place in the Assemblyes , and stood praying in the Synagogues , &c. and is that his spirit in the Teachers and people which act and uphold those things ? Was that the true Christ which the saints witnessed , by whose blood they were cleansed from sin , and had power over sin ? and is that his spirit in the Teachers and people , which saith , the saints must not be cleansed from sin , nor cease to commit sin while they are on Earth ? Oh blinde and ignorant people , who cannot discerne between the true Christ , and Anti-christ , which is contrary to Christ , and which leades now to act , and speak contrary to what the true Christ once acted and spoake . And no other Gospel do we Preach , but that which the Apostle Preached , which they received not from , nor by man , but by the revelation of Jesus Christ , which was contrary to man , and which suffered by man for the Preaching of it , who Preached to the spirit in prison , to redeeme the captives , and by which the fleshly man was judged in the flesh , that man might live according to God in spirit . And this Gospel we witnes to have received not from man , but by the revelation of Iesus Christ , which is contrary to man ; for which we are persecuted and suffer by man : neither doe we speake to the wisedome and reason , but we preach to the spirits in prison , that the fleshly man may be judged in the flesh , that man may live according to God in the spirit ▪ this will many witnes with us , that by the preaching of our Gospel , liberty is brought to the captives , and the fleshly man is judged , and the spirit which was in prison is set free . And here again I charge the teachers of this generation , that their Gospel which they Preach is not the Gospel which the saints preached , but another Gospel , and they are guilty of that themselves , whereof they falsely accuse us ; for they have received their Gospel from man , and by man from the Printers and Stationers ; and are made Ministers of it by the will of man at Schooles and Vniversities ; and their Preaching is in the will of man ▪ a limited time and place ; neither doe they suffer by man , but are set up with man , and seed the wisedome and reason of man ; and the fleshly man is not judged , nor the captives redeemed by their Gospel which they Preach ; here they are accursed which Preach another Gospel according to the Scripture . And ye are a blinde and ignorant people , which cannot see these things . Did they that Preached the true Gospel receive it contrary to the will of man ? and can it now be received by the will of man ? Did they which Preached it , suffer for it by man ? and can they now who Preach it be set up by man , who lives in the same persecuting nature ? Did the true Gospel once judge the fleshly man , and leade to live according to God in the spirit ? and do●h it now give liberty to the fleshly man to live after the Flesh in the lusts of it , as the Teachers and professors of this generation doe , who profes the Gospel , but are discovered not to be come to the Law ? And the Scriptures we own to be a true Declaration of the life which they lived in which spoke them forth , and by the same spirit from which they were spoken ( which we have received ) doe we set to our Seales that they are true , and the Scripture is ours , who walke in the life of it ; proud men spoke it not forth , nor they that sought for their gaine from their quarter ; nor they that Preached for hire ; nor they that were called of men Master ; but persecuted them that spoke it forth , and denyed it . And here againe I charge it upon the Teachers and professors of this generation , that they deny the Scripture , and are guilty of that themselves , whereof they falsely accuse us . For they say , None must be perfect upon the Earth ; when as the Scripture declares of such as were perfect . And they say , None must be free from sinne , when as the Scripture declares of such , as were free from sinne , and were the servants of righteousnesse . They say , Christ hath not enlightened every one ; The Scripture saith , He is the light of the World , and hath lightened every one &c. Can they now who live in the same persecuting nature , and walke in the same steps as they did which persecuted them who spoke forth the Scripture ( as the Teachers and people doe ) owne the Scriptures in truth ? Their professing of the Scripture is as theirs was , which made a great profession of it in the outward appearance , but put him to death who had the life , and was the substance of it . They then , as the Teachers of the world , doe now , denyed the spirit and life , which gave forth the Scriptures . And the Ordinances of Jesus Christ we owne and witnesse , Preaching , Praying ▪ Baptisme , Communion , Singing , and whatsoever was ordained for his Saints , to practice in life and power ; we witnesse these things in the Eternall substance , having passed through the Earthly figures , which was but to stand for its time ; by the Eternall have we been led , by the command of it within us , and not by tradition , from the Scripture without us . And we deny all such who have taken up these things in their owne wills , by conforming the outward man to the outward letter , and have not entered in at the doore . True Preaching we owne , and doe witnesse it , which is the Crosse of Christ , and in the power of God , and it is foolishnesse to the World , and its wisedome now , as ever it was ; and we deny all speaking of imaginations from Scripture ▪ which is in the wisedome of the World , and which stands in the will of man , limitted to a set time , or day ▪ or place . Prayer by the spirit , and in the spirit we owne and witnesse , whi●h is not limitted to a time and place . And we deny all the worlds formall customary Preaching , and Praying for a pretence . Baptisme we owne , and witnesse , wich is with one spirit , into one body , into the death of Christ . And we deny all Baptismes which are imagined and immitated by conforming the outward man to the outward letter , which is but a likenesse of the true Baptisme Communion we live in , which is in the light by the spirit , which will endure Eternally . And we deny the Worlds imitation , which is in word and declaration ▪ and visible carnall things which will passe away . Singing which is with the spirit , and with understanding of the Redeemed of the Lord , we owne and Witnesse : but the Worlds singing in Rime and Meeter ; proud men singing , That they are not pufe in minde ; and prophane men singing ▪ That the Law of God is deare to them ; this singing we deny , for it must be turned into howling , the Lord hath said it . And here againe I charge it upon the Teachers of the World , That they deny the substance and power of what Christ commands his saints to practice by , upholding their owne imitations , and so deceiving the simple : but where the substance is witnessed , the figure is indeed , and the false imitations are discovered , and denyed . And mans free-will we doe deny , for the will of man shall never enter to God , but leades out from God into the lust , and into the Flesh , and keeps in the power of the Devill : And man hath free will unto that which is evill , but not to that which is good ; and all who follow Christ , the light of the World , must deny their owne wills , and take up the crosse of Christ which is to the will , and walke in the light contrary to the will , in the straite way which leades unto life , which is out of the will of man in the will of God , which the will of man doth resist and oppose . And I charge it upon the Teachers and professors who doe not witnesse the dayly Crosse of Christ , that they live in their owne free-will , and holds it up , and are led by it into pride and covetousnesse , and the lusts of the Flesh which stand in the will . And here they are guilty of that themselves whereof they falsely accuse us , living in their owne free-will , and walke not in the dayly Crosse of Christ . And selfe-righteousnesse we have denyed , and have seen it in the same light which Isayah did to be as filthy raggs ; and we declare against it ▪ and against them which live in it ; for selfe must not be saved ▪ it is accursed from God , it is wholly unrighteous ( and makes the best of actions so ) and is ▪ and must be cast out from God Christ Jesus made manifest and revealed in us , is our righteousnesse , and selfe is judged and condemned by him who is made unto us righteousnesse ; nei●her doe we teach people to labour in their owne strength to obtaine life ▪ but doe direct people to the light of Christ within them , which walking in ▪ will be strength to them to leade them to life , the light which is of Christ , to which we direct all to waite in to be taught by ; it will leade out of selfe-righteousnesse , and from under the power of selfe , to witnesse the power of God , to leade , and to act , and to witnesse Christ Jesus revealed the righteousnesse of God And the Church which is in God , which is the body of Christ whereof Christ is head , we witnesse ▪ and are members of it , gathered and joyned by the Eternall spirit , and not by tradition in the wisedome of man . And we deny all the VVorlds Churches whereof they were made members by , by visible things without , and were gathered by tradition ▪ whereof the serpent is head , and not Christ , and which is the body of Anti-Christ , some of whom commit Idolatry in an Idols Temple : And the Ministry of this Church we deny , for it stands in the will of man ▪ and the Ministers of it are such as all the servants of the Lord witnessed against ; the Churches the Ministry , and the Ministers , are contrary to God ; but the Ministry which is to the seed ▪ which is out of the will of man , we owne and witnesse , which ministers life unto life , and death unto death , and divides the word aright , judgement to the fat , and to the strong ; and feeds the hungry , and looseth the bands of wickednesse , and breaks not the bruised reed , nor quenches the smoaking flax ; this Ministry we deny not , but are friends unto it ; and who are Ministers here ▪ we have union withall ; but proud men and such as are called of men Master , are cast out of this Ministry , and are Ministers to the body of Anti-Christ , and know not the Ministery of the Ministry of Jesus Christ as this to the spirit in prison . Magistrates and Magistracy we deny not , but doe give respect unto for conscience sake ; for who beares the sword of justice ▪ who use their power to be a terror to the wicked , and for the prayse of them that doe well , are Ministers of God , and we desire that there were more Magistracy here , and that the Magistrate would more use his power to be a terror to lyers , to swearers , to drunkards , to raylers , to false accusers , and to proud men and oppressors , this we are friends unto : but to such as act by their owne wills in corrupt Lawes , and doe thereby violence to the Innocent , and strengthens the hands of evill doers ▪ we cannot be subject , but choose rather ( then to transgresse the Law of God which is written in our hearts , by submitting to such mens wills and Lawes ) to suffer by the corrupt wills of men ▪ under corrupt Lawes . And thus I have answered those false accusations which are cast upon us , and doe declare it be the same spirit in the Teachers and people of this generation which accuseth us ▪ as it was in the Scribes and Pharisees which accused Christ and his Disciples . And this the Scripture witnesseth unto , as they did unto him , so would they doe unto us . A further Answer to that Accusation of being false Prophets and Deceivers . JEsus Christ Prophesied and said , That in the last dayes should many false Prophets arise , and should deceive many , if it were possible the very Elect. Now the Teachers and people of this generation doe say ▪ That we ( who by the world are called Quakers ) are those false Prophets and Deceivers , which Christ Prophefied of . Of this their false accusation have they drunkards , lyars , swearers , and all the ungodly people in every profession to witnesse them . But their accusation , and their witnesses we doe deny , though they preach it among the people for doctrine . And now in answer to this false accusation and slander I am moved to write a little , and shall to that principle of God in every mans conscience cleare my conscience , and declare what I know from God concerning those false Prophets , who they are ▪ when they came in , and how they may be knowne ; and shall leave it to every honest heart to consider of . The Apostles ▪ and Ministers of Jesus Christ saw the same false Prophets which Christ Prophesied of to be come , and comming in , in their dayes ; Iohn said , by that they knew it was the last time ; For ▪ said he , Even now are there many Anti-Christs and false Prophets gone out into the World ; such vvere they , who confessed not Christ to be come in the Flesh , and they were of the world and spoke of the world and the world heard them . Now here I charge it upon the Teachers of the world ▪ that they are of that generetion which went out into the world then ; for as they then confessed not Christ to be come in the Flesh , so these uphold those things vvhich vvere under the Law ▪ vvhich vvas before Christ came in the Flesh outwardly , and so confesse him not to be come in the Flesh ; and so they are Anti-Christ . They uphold an outward Temple , and an outward Worship , and take Tythes , as the Priests under the Law did , as a Type and Figure of Christ ; but when he vvas come , and sacrificed , these things ( which were to stand for a time ) were put to an end . And none who witnessed Christ come , and were sent by him to Preach the Gospel , did uphold those things , but witnessed forth the substance , and denyed the figure ; they denyed the outward Temple , and witnessed they were the Temples of God , and that God dwelt in them , and denyed the outward worship and witnessed the worship of God in spirit , and in truth within them , ( for they who worshipped without , worshipped they knew not what , as they doe now ) And they desired to take Tythes , and lived of the Gospel , and said , they that Preached it , should live of it ; but the Teachers of this generation are of the world , living in its pride , lusts , and vanities ; and they who live in the same worldly nature , uphold them , and heare them . Iohn also said , Every spirit that confesseth not Christ to be come in the Flesh , is Anti-christ . And here I charge it upon the Teachers of the world that their spirit of pride , and covetousnesse , and envy , and hypocrisie which rules in them , is the spirit of Anti-Christ , and confesseth not Christ to be come in the Flesh , for where he is made manifest , and come in the Flesh , this spirit is destroyed ; For ( as saith the Scripture ) he was made manifest to destroy the workes of the Devill . Paul was also a vvitnesse of the false prophets and deceivers which Christ Prophefied of in his time , For he gave warning , to beware of such ▪ and to turne away from such whom he saw then come , and comming in , but came more fully in after his dayes ; he said of this sort , They were lovers of themselves , covetous , proud , heady , high-minded , fierce men , and despisers of those that were good given to filthy lucre , and to pleasure , and were false accusers and blasphemers , and without naturall affection , and unthankefull , and unholy , and taught filly Women , who were led with divers lusts , but were not able to come to the knowledge of the truth by their teaching : they were men of corrupt minds , and reprobate concerning Faith . And here againe I charge it upon the Teachers of the vvorld , that they are of that generation which came in then , For they are lovers of themselves , they take money of poore people to whom they are more able to give ; and they are proud and covetous men ▪ they goe in their Ribbons and Cuffes , and gaudy attire ; and they Preach to them vvhere they can get most money ; and some takes money of them , and sues them at the Law , to vvhom they Preach not at all : they are heady and high-minded men , for poore people bow to them in the streets , and call them Masters : they are fierce men , and despise those that are good ; if any speake against them ( of the truth ) they are fierce against , and despise such ; and they are given to filthy lucre , and are lovers of pleasure , for vvhere they can have most money , there they will abide ; and they live in pleasure ▪ in idlenesse , and lust , and vanity ; they are false accusers , they vvill call them deceivers which are not ; and that blasphemy , which is not ; and they are blasphemers , and vvithout naturall affection . They say the Letter is the Word , and the Scripture the light , vvhich is blasphemy ; for God is the Word , and Christ is the light ; and they vvill suffer the rude multitude , and some vvill set them upon it to haile , beate , and strike out of their Assemblyes , vvhich is vvithout naturall affection ; they are unthankefull , and unholy ; they have great summes of money from the people , and are not thankefull , but compell them by a Law to pay them ; and herein they are unholy by their actions vvhich are declared ; and they Teach alwayes , but men and vvomen are ignorant still , and none able to come to the knowledge of the truth by them : and they have a Forme of godlinesse : they professe the Scriptures that the children of the Lord are taught of the Lord ; and that Christ said , Take no thought what to eate , nor what to drinke , nor wherewith to be cloathed . But vvho vvitnesse themselves taught of God , and that they need no man to teach them ; and that take no care vvhat to eate , nor vvhat to drinke , nor vvhat to put on , and so vvitnesse the promise of God , and abide in the Doctrine of Christ , these you call deceivers , and idle , and carelesse persons , and thus deny the power of vvhat they have professed ; and herein their minds are corrupt and reprobate concerning Faith ; for Faith is the substance , and purifies the heart from these things vvhich they are guilty of . And Peter and jude also vvere vvitnesses of those deceivers and false Prophets vvhich Christ prophefied of in their time ; for , they saw such vvere come , and comming in , which should bring in damnable Heresies ▪ and through covetousnesse , with faigned words , make merchandise of the people ; they walke after the flesh in the lust ▪ of uncleannesse , and despise Government , and Dominion : Presumptuous are they , selfe ▪ willed , they are not afraid to speake evill of Dignities 〈◊〉 they speake evill of the things that they understand not ; they have eyes full of adultery , and that cannot cease from sinne , begniling unstable soules ; an heart ▪ they have exercised with covetous practises ; cursed children , which have ▪ forsaken the right way , and are gone astray , following the way of Balaam , who loved the wages of unrighteousnesse , they themselves are the servants of corruption , ungodly men , turning the grace of God into laciviousnesse , and defile the flesh : these are murmurers , complainers , walking after their owne lusts , and their mouthes speaking great swelling words , having mens persons in admiration because of advantage ; there be they who seperate themselves , sensuall , having not the spirit . And here againe I charge it upon the Teachers of this age , that they are of that generation vvhich came into the world then ; for they have brought in , and doe uphold damnable Heresies , telling people , that sprinkling Infants with Water is the Baptisme into the Faith ; and that singing Davids experiences in Rime and Meeter , is singing to the glory of God ; and that a house of stone is the Temple and Church of God ; these are damnable Heresies : and they doe through covetousnesse , make merchandise of the people ; if they can get more money at another place , thither they will goe ; and thus people are their merchandise : they walke after the Flesh in the lusts of uncleannesse ; they walke in pride and in lust , and som● of ●hem will be drunke , and lye , and sweare , and talke ●n●●●●ly ▪ and they despise the Saints Government and D 〈…〉 for they walke in the wayes of the world , in the customes and traditions of men , and follow their owne wills ) And whom the spirit of God governes , and hath dominion over , followes Christ for their example , whose Government and Dominion they are under . But they live in pride , lust , and vanity , and according to the Flesh , and herein they despise government and dominion , and speake evill of this dignity , and of the mysteries of God revealed in his saints , which they know not , nor understand not , calling it error ; they are presumptuous and selfe-willed ; they have presumed to call themselves Ministers of Christ , and all the Townes where they live must serve , and be subject to their wills . And they are adulterated from God after honour and riches , and the vanities of the World ; and they cannot cease from sinne themselves ; for they say , None must cease from it while they are on the Earth ; and herein they beguile many soules ; for , till sin be ceased from the soule , it is beguiled ▪ they have a heart exercised with covetous practises , and they follow the way of Balaam , and goe for gifts and rewards ▪ and love the wages of unrighteousnesse : they take money of poore people for sprinkling Infants ▪ and for burying the dead , which are covetous practises : they take money for Henns and Eggs , and for Smoake passing up the Chimney , which are unrighteous wages ; and thus they have forsaken the right way , the way of God , and of all the saints which spoke forth the Scripture ; and in these things , they are servants of corruption , and are ●dgodly men , and turne the grace of God , ( which shines in their consciences , which shewes them their ungodly wayes ) into laciviousnesse ; and through their lust they defile the Flesh : and many of them will murmure , and complaine for want of wages , even to spend upon their lusts ; and they speake great swelling words , speaking of the Fame of Christ , of his Life , and Death , and Resurrection , but cannot witnesse by the spirit of Christ within them what they speake of him : and they have mens persons in admiration , because of advantage : some of them had the Bishops in admiration , and some the King in admiration ▪ and now they have others who beare rule in admiration ; and thus they deceitfully have twined to admire mens persons onely because of advantage , many of them have seperated themselves , none who are not of their judgement , must joyne with them in their worship , but neither they , nor their seperates have the spirit of the living God , but doe deny an infallible spirit : and they are sensuall in their wisedome , and wayes , and practises , and these have deceived many , even whole Nations . And here you see plainely when the deceivers and false Prophets came in ; they were come , and comming in , in the Apostles dayes , and then was the Prophesie of Christ fulfilling and fulfilled : and the Apostles suffered under Tyrants , and were put to cruell deaths , and then they came in more fully ; for since the Apostles dayes hath been a great Apostacy , and many Formes of worship and wayes of Religion have been imitated from the letter through imaginations , and but one generation of Teachers ▪ though one above another , in the comprehension and sensuall wisedome , and at enmity one against another , though all in one birth and nature . But they are all discovered by the light , Prayses ( from all that know God ) unto him for ever Since the Apostles dayes hath darknesse been spread over all , though the Lord had some which he preserved for himselfe in the middest of Apostacy and darkenesse ; who the false Prophets are which Christ Prophesied of to every honest heart and single eye may be known ; Christ said ▪ By their fruits should they be knowne ; And the fruits of the Teachers of the world are plainely made appeare to be the fruits of deceivers , and not of the Ministers of Christ ; none have gathered Grapes nor Figgs from them . And thus I have cleared my conscience in the presence of God concerning the false slander and accusation which the Teachers and people of the World doe cast upon us ; and to that in every ones conscience it is made appeare who they are to whom this accusation justly belongs . Woe unto all you who strive against the Lord , and justifie that which the holy men of God which spoke forth the Scripture in the Scripture , declared against ; and which condemne that which the holy men of God in the Scripture justified ▪ and witnessed for : you who live in pride , in covetousnesse , in double-dealing , and in hypocrysie , and in the lusts of the Flesh , ▪ you strive against the Lord God , and against the light of God which is in your consciences , which shewes you these things to be sinne ; you resist the drawings of the Father , which would draw you by the light to follow the sound : Woe and desolation is to come upon all you who will not be taught by the light of Christ which he hath lightened you withall ; which light all the holy men of God were taught by , who gave forth the Scriptures , but doe set up Teachers without you , such as all the holy men of God , the Prophets , Christ and his Apostles declared against . Oh blinded , stiffe-necked people , which are not ashamed to call such Ministers of Christ ▪ and of the Gospel ( and by your corrupt wills and Laws to ▪ defend them ) which seeke for their gaine from their Quarter , and which feed themselves with the Fat , and cloathe themselves with the Wooll ; and which Preach for hire , and divine for money , and prepare Warre against them that put not into their mouthes : here you justifie such as the Prophets of the Lord were sent to cry against , and deny Isayah , Ezechiel , and Micha to be true Prophets ; for if you did beleeve that they spoke from the mouth of the Lord , the word of the Lord , then would you not uphold them which act those things which they declared against ; for that which was abomination to the Lord then , is abomination to him now ; and that spirit which declared against these things then , cannot uphold them now . And here the Teachers and people are tryed , not to have the same spirit which was in the holy Prophets of the Lord , but the spirit of the false Prophets ▪ acting by it that which they acted , which the true Prophets cryed against ; and thus by upholding that which the Lord sent his servants to declare against . you striue against the Lord ye Magistrates and People . And you are not ashamed to call such Ministers of Christ which ( walk in the same steps , and act those things that they did , which Christ cryed woe against ) are called of men Masters , and have the chiefe places in the Assemblyes , and stand Praying in the Synagogues , and goe in long Robes , and love greetings in the Markets , as they did ; here you justifie such as Christ cryed woe against , and deny that Christ spoke the truth what was the minde of his Father ; for if you did beleeve that he spoke the will of his Father , then would ye not uphold these that act the same things which he cryed woe against . And he changes not , that which he once cryed against , the same spirit where it is witnessed , cryes against the same things . And here againe the Teachers of the world are tryed not to have the spirit of Christ , but the spirit of the Scribes and Pharisces , who act that which they acted , which he cryed woe against . And herein Magistrates and people strive against the Lord God , by upholding that which Christ cryed woe against . And such who are Ministers of Christ , and walke in his Doctrine , and in the same steps , which he and his Apostles walked in , witnessing for that which they witnessed , for and against that which they witnessed against them you call deceivers , and false Prophets , and accuse them for vagabonds , and wandering Beggars , and Idle , and carelesse Persons ; and that they have left their Families , and carelessely wander up and downe . And herein you Magistrates and people strive against the Lord , by persecuting , and slandering ▪ and falsely accusing ▪ and condemning such as the Scripture justifies , and the servants of the Lord which spoke forth the Scripture doe witnesse of to be true . What would you have called Christ , who had no where to lay his head ? he was no vagabond , nor Idle , not carelesse Person . And what would you have called the Apostles and Ministers of Christ , who had lost their Families and Callings , and went up and downe , and had no certaine dwelling place , but went from City to City , and cared not for the World ; not what to eate , nor what to drink , nor wherewith to be cloathed ? this they did , and yet were no vagabonds , nor Idle , nor carelesse Persons , but abode in the Doctrine of Christ ; they were hated by your generation , as we are now by you : And they were called pestilent fellowes , and movers of Sedition , and Haretiques , and men of erronious judgements : And they said , they were troublers of their Cities , as you doe now call us false Prophets and Deceivers I doe declare this generation to be the same which persecuted the Prophets , Christ , and his Apostles , as it doth persecute us ; for by the same power we stand , as they did ; and by the same power we are commanded and acted , as they were : And to the power by which we stand , and are commanded , shall all the powers of men , and of the Earth bow , and be subject . O all you magistrates and people consider of your blindenesse , and Ignorance , who doe absolutely justifie and uphold such as the Scripture declares and witnesses against ; and doe condemne and persecute such as the Scripture justifies , and witnesses of ; and doe put them out of your Synagogues and Villages ; search the Prophets , and Christs , and the Apostles Writings , in them you may reade your example , and our example . The vengeance of God you cannot fly , his fierce wrath will come upon you , and weeping , and bowling , and lamentation , and misery will be your portion . O tremble to thinke upon your Ignorance , to what purpose have you made a profession of the Scriptures , who justifie those things , and those men , which it plainely Declares against ; and condemne those practises and those men , which it plainly witnesseth of . Repent , and take warning betime , before the Decree of the Lord of Hosts be sealed against you , for I have cleared my conscience , in letting you see your owne Ignorance , and blindenesse , ye magistrates and people : And thus you are left without excuse , whether you will heare , or forbeare . FINIS . 
A41026	----	An alarum of truth sounded forth to the nations, or, The way of truth from the way of errour, plainly manifested and declared and the true worship of God (which is in the spirit) from the false worships of the world, distinguished, whereby people may come to know which way they are in, and what worship they are in, and what spirit they are of, and led by ... : also an invitation (of love) to all people, and professors of all sorts and sects, to turn in their minds to the light of Christ Jesus in them ... / written by a friend to truth, called Henry Fell. H. F. (Henry Fell) This text is an enriched version of the TCP digital transcription A41026 of text R38863 in the English Short Title Catalog (Wing F603). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 143 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41026 Wing F603 ESTC R38863 18181355 ocm 18181355 106922 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41026) Transcribed from: (Early English Books Online ; image set 106922) Images scanned from microfilm: (Early English books, 1641-1700 ; 1123:18) An alarum of truth sounded forth to the nations, or, The way of truth from the way of errour, plainly manifested and declared and the true worship of God (which is in the spirit) from the false worships of the world, distinguished, whereby people may come to know which way they are in, and what worship they are in, and what spirit they are of, and led by ... : also an invitation (of love) to all people, and professors of all sorts and sects, to turn in their minds to the light of Christ Jesus in them ... / written by a friend to truth, called Henry Fell. H. F. (Henry Fell) [2], 50 p. Printed for Robert Wilson..., London : 1660. Imperfect: stained, with print show-through; some loss of print. Reproduction of original in the Huntington Library. eng Society of Friends -- Doctrines. Truth. A41026 R38863 (Wing F603). civilwar no An alarum of truth sounded forth to the nations; or the way of truth from the way of errour, plainly manifested and declared. And the true w H. F 1660 28130 11 0 0 0 0 0 4 B The rate of 4 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-12 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-09 John Pas Sampled and proofread 2008-09 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion AN ALARUM OF TRUTH Sounded forth to the Nations ; OR The Way of Truth from the Way of Errour , plainly Manifested and Declared . And the true Worship of God ( which is in the Spirit ) from the false worships of the World , distinguished . Whereby people may come to know which Way they are in , and what Worship they are in , and what Spirit they are of , and led by ; Whether they are in the Spirit of God , which the Saints were in , and now are in at this day ; or the spirit of this World , which is the spirit of Antichrist , gone out into the World ; which hath the words of Christ and the Saints , and a forme of godliness , but denyes the power where it is manifest , and is turned against it , and persecute it : But that spirit is denyed , and the true Spirit witnessed . Also an invitation ( of love ) to all people , and Professors of all sorts and sects , to turn in their minds to the Light of Christ Jesus in them , which doth reprove them for sin , which is the manifestation of the Spirit of truth , which is freely given ; that with it they may all see , and try themselves , and all their Teachers whom they have long followed , what spirit they are of , seeing they cannot say they have the same Spirit they Apostles had . Written by a Friend to Truth , called HENRY FELL . London , Prinred for Robert Wilson , and are to be sold at the Sign of the Black-spread-Ha●●e and Windmill in Martins Le Grand 1660. To all the People , and Teachers , and Professors of all sorts in these Nations , or elsewhere . FRIENDS and People , the Truth hath been declared among you ; and the sound of it hath been heard by you , and the everlasting Gospel hath been preached , and must be preached to all Nations , Kindreds and Tongues , that thereby the large love of God may be known , and made manifest unto all mankind , that he would not have any to perish , but that they might all come to the knowledg of his truth , that they might be saved . And therefore he hath uttered forth his voyce from on high , and is causing the sound of it to be heard in the Nations , that all people should fear God , and give glory to him , for the hour of his Judgement is come , and coming ; and his day is appearing after so long a time of darkness , and night of apostacy which hath been over the face of the earth ; even over all Nations , Kindreds and People , for many ages and Generations past , So that darknesse hath covered the earth , and grosse darknesse the people , and the way of the Lord hath been hid from them , which is a straight way , and a way of holinesse , wherein the unclean cannot walk , but they have been walking in untroden paths , & in crooked ways , & have been erred from the Lord , and from his way , dayes without number , nor have not known it . For their hearts have been filled with filthinesse , and all manner of uncleannesse , in so much that they have committed sin with greedinesse , and followed after the vanityes of their own minds , and walking after their own hearts lusts , to the satisfying thereof , and have been stubborn and rebellious children against the Lord , in so much that the Lord hath been against them , and his jealousie hath been provoked , and his indignation hath been kindled against them , and his wrath hath been revealed from Heaven against all ungodlinesse and unrighteousnesse of men , who have holden his truth in the unrighteousnesse , and there hath not been peace to him that came in , nor to him that went out ; for that which was manifested of God in them hath not been regarded , therefore hath the anger of the Lord been kindled , and his hand hath been stretched out still , because of all the abominations that have been committed in the Nations , and among the people : who have professed the knowledge of his name ; whereby his Name : hath been prophaned and blasphemed among the Heathen round about , and his Truth dishonoured which they have professed in words , but in works denyed , and held it in the unrighteousnesse ; Who have not received the truth in the love of it ( which God hath shewed unto them ) nor have not obeyed it , but have taken pleasure in unrighteousness , & therefore have they been given up to strong delusions , to beleeve lyes , and to commit iniquity with a high hand , and rejected the truth , and erred from it in their hearts , and striven against it , and have loved their evil deeds , and their unrighteous wayes , and have not chosen the way of the Lord , nor served the Law of the Lord with their hearts nor with their minds , but whilest they have drawn nigh unto God with their mouths and with their lips have honoured him , their hearts have been removed far off from him : And their fear towards him hath been taught by the precepts of men ; for the Precepts of God , and his Commands , and Law in the heart hath been disregarded and cast behind their backs ; And they have despised the word of the Holy One of Israel : Therefore as the fire devoureth the stubble , and as the flame consumeth the chaffe , so their root shall be rottennesse , and their blossom shall ascend as the dust ; for behold the Lord will come with fire , and with his Chariots like a whirl-wind to render his anger with fury , and his rebukes with flames of fire ; for by fire and by his sword will the Lord plead with all flesh , who have corrupted their wayes before him , and delighted in the thing that was not good , whereby he hath been provoked to anger . And now this is come to passe among all the Professions in the world , who have had the Scriptures of truth which was declared and spoken forth by the Holy men of God , from the Spitit of Truth which was in them , and dwelt in them ; whereby they were made able Ministers ( not of the letter but ) of the Spirit ; by which they were able to try , and judge of all Spirits whether they were of God , and saw many in their dayes who had gotten the true words , and had a form of godlinesse but denyed the power , and so they turned away from such , and did bear their testimony then against such whom they saw separating themselves , being sensual having not the Spirit , and saw such as were erred from the Spirit going in the way of Cain , to envy , and running greedily after the errour of Balaam , for gifts and rewards , and for the wages of unrighteousnesse , And such as served not the Lord Jesus Christ , but their own bellyes , and preached for filthy lucre , and through covetousnesse with fained words made merchandize of the people , and were enemies to the Crosse of Christ , whose God was their belly , who gloryed in their shame , whose and was destruction , who minded earthly things ; And such as had great swelling words of vanity , whilest they themselves were servants of corruption , and what they knew ; They knew naturally as bruit beasts , and in those things they corrupted themselves . And false Prophets there was , as there shall be false Teachers amongst you ; ( saith the Apostle ) who privily shall bring in damnable heresies , even denying the Lord that bought them , and many shall follow their pernitious wayes ; by reason of whom the way of truth should be evil spoken of ; And that perillous times should come , that men should be lovers of themselves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good , traytors , heady , high-minded , lovers of pleasures more than lovers of God , 2 Timothy 3. Now all those before mentioned , were , and are erred from the Spirit of truth which was in the Saints , the holy-men of God , who spake forth the Scriptures which declares of these things , that there was such then , and that there should be such . Therefore now behold all People and see whether the things which the Apostles prophecyed of concerning the false Teachers which should come , be not come to passe abundantly in the Generations since their dayes , and also in this our age ; insomuch as the whole world hath been deceived by them , and led after them , and they have drawn them into many Religions , Sects , and Opinions , and set them to kill and murther one another about Religion , and about the Scriptures , and about their worships and Laws to compel men to them ; being all erred from the Spirit , and from the Truth , and now know not the Truth , nor the Spirit which was in the Apostles and Saints , in which Spirit they worshipped God in their dayes ; and those then that got Christs words , and the Prophets words , and had not his Spirit ( but were arred from it ) and were out of the Life , and out of the Truth , which they did professe in words ; These I say the Saints and true Christians , who were followers of Christ , and had his Spirit , with it they tryed the spirits of the other , who had it not ; and found them not to be of God , nor to be beleeved , nor received , but turned from ; for they were false Spirits and false Prophets which were gone out into the world from Christ , and from the Saints , that had the Spirit of God in them , by which they tryed the other , and found them to be of the world , and Antichrists in the spirit of this world , and by it led , which cometh from him who is called , The god of this world who had blinded their minds . And so they were not true Prophets ( or Seers ) or true Ministers of Christ , nor true Teachers , but false Teachers , false Ministers , false Prophets and Antichrists , and blind guids gone out into the world , in the worlds Spirit , and so with that spirit they could not confesse Christ come in the flesh , though in words they might say he was come in the flesh ( as all the Priests and Professors who are called Christians , do now at this day in words confesse him ) but not with the Spirit confesse him , as their fruits make it manifest . Now saith the Apostle , hereby know ye the Spirit of God . Every Spirit that confesseth that Jesus Christ is come in the flesh is of God ; And every Spirit that confesseth not that Jesus Christ as come in the flesh is not of God , and this is the spirit of Antichrist , whereof ye have heard that it should come , and even now already is in the world . Ye are of God little children , and have over come them , because greater is he that is in you , then he that is in the world . They are of the world , therefore speak they of the world , and the world heareth them . We are of God , he that knoweth God heareth us : Hereby know me the Spirit of Truth and the spirit of Error , John 1.4 . 1 , 2 , 3 , 4 , 5 , 6. verses . Now if those had not had Christs words , and confessed him in words to be come in the flesh , ( while they were out of his life , and of another spirit ) then the Apostle would not have called them Antichrists , and Prophets , and Teachers , but he would have called them Jews , or Gentiles , or Heathers ; but this was it which did differ them from the Jews , and unbelieving Gentiles , and Heathers then ; Namely , They had the words of Christ and the Saints , and the Prophets , and did professe them as the Priests and Teachers , and Professors do now the Scriptures , but are erred from the life of Christ , and from the Spirit that was in the Saints who gave forth the Scriptures as they were then , whom John speakes of , erred from the life and Spirit of Christ and the Saints , and so were Antichrists , and false Prophets , and false Teachers and Deceivers , which were gone out into the World , from the Saints life , and Spirit , and so the World heard them , ( as they doe now the Priests and false Teachers ) and they drew people after them then , from the Saints the true Church , and so set up false Churches and Religions in the World , and false worships in imitation of the true Church , and true Religion , and true worship of God , which is in the Spirit ; and so by this means deceived people then at the first , and scattered them from God , and led them into confusion , and darknesse , and disorder , and errour , and so they broke out into many Sects , and Opinions , and Religions , and wayes of Worship ; being once gone from the true Worship , which is in the Spirit of God alone , in which the unity is , & where this is wanting there cannot be unity , nor gathering unto God nor true worship of God : And so after the Apostles decease , they being erred from the true Spirit , who did professe themselves to be gatherers , could not gather unto God , but did draw people more and more from God ; and so the whole world went after the false Prophets and false Teachers . And these were the grievous Wolves which entered , and scattered the Flock ; ( which the Apostle spoke of before which should come ) and Christs words were fulfilled , who said , He that is not with me is against me and he that gathereth not with me scattereth . So he that is not with Christ , but is against him , the same is Antichrist ; & he that gathereth not with him , but scattereth , there is the grievous Wolfe that scattereth the Flock , and spoyles the Sheep of the Lords pasture and makes havock of them : And such are all they now at this day , who are called Ministers , and have been accounted gatherers , and Divines , and are called Orthodox men ; but are found to be Wolves in Sheeps cloathing , who doe scatter the Flock , and make havock of the Sheep of Christ , and spoyle their goods , and cast into Prison , and whip , and stock , and cut off eares , and wound , and hang , and banish , &c. and cause people to hayle them before Magistrates , and stone , and beat them , & knock them downe in streets for dead , and haile out of the Synagogues , and Steeple-houses , and reproach , and scoffe , and scome , and speake all manner of evill falsely against them who are true Christians that not only confesse Christ come in flesh in words , but also in works , and walke in that spirit which confelseth him come in the flesh ; who walke harmlesly , innocently , and righteously before all men , in meeknesse , in patience , in humillity , in lowlinesse , in truth and uprightnesse before the Lord in all their dealing , and abide in Christs Doctrine , to speake the truth in all their communications , their yea to be yea , and their nay , nay ; who will not swear , nor lye , nor cozen , nor cheat , nor defraud their neighbours ; who are no fighters , nor quarellers , who resist not evill , but doe good for evill , and pray for enemies , and blesse them that curse them ; who are not in the envy , and hatred , and malice , and persecution , but are persecuted for righteousnesse sake ; who covets no mans silver nor gold , that are willing to deny themselves and their reputations in the world , and forsake the worlds friendships to follow Christ , and suffer the losse of all for Christs sake and the Gospell . Now are not those grievous Wolvs & Antichrists that turn against such , and rent such , &c. I say , are not these the grievous Wolves that are entered ? and the Antichrists that are gone out into the world ? And is there not now very many of them Antichrists and Wolves in Sheeps cloathing , among the Professors , and the Apostate Christians , or Antichristians , Who are out of the life of Christ and the true Christians ? Such are not with Christ , but against him , and such gathereth not with him , but scattereth , and rents , and tears his Lambs , and Sheep , and persecutes Christ , and his Church the true Christians , who are followers of him , and are gathered to him by his Spirit in them . And if any man have not the Spirit of Christ , he is none of his . Now the Antichrists who are gone out into the World , and the Wolves come in Sheeps cloathing , who inwardly are ravening Wolves ; these have not the Spirit of Christ in them , nor are his , and so do turne against him and his ; and they are of another spirit , which their fruits doe make manifest , whereby they may easily be known : The true Christians knew them so merly , and did bear their testimony against them ; so we know them now , and have , and doe beare our testimony against them , for their fruits have appeared more plainly in this , then in any age since the Arostles dayes . Therefore now come all ye Priests , Teachers , and Professors in the world who are called Christians ; try your selves , and examine your selves , and see what spirit ye are of , who act these things before mentioned against the true Christians , and Sheep of Christ , ( who by you in scorne are called Quakers ) who hear his voyce , and follow him ; and yet ye confesse Christ in words to be come in the flesh : But what spirit is this in you , by which ye are led to act these things wherein ye are now found ? Is this the Spirit of Christ , or the spirit of Antichrist gone out into the world , which lyes in the wickednesse , where there is many Antichrists ? and the world hears them , for they are of its own ; but who are true Christians and followers of Christ Jesus , ( who is not of this World ) and are led by his Spirit , these the World will not hear ; nay , the Priests and Professors therein , but cry against them , and speake all manner of evill against them falsely for Christs sake ( by whose spirit they are gathered out of the world ) and say hang them , away with them , they are not fit to live upon the earth ; and so would murder , and kill , and destroy . By this we know that this spirit is not of God , nor doth confess Christ come in the flesh , but denyes him who came not to kill , but to save mens lives ; and to destroy the Devill , who was a murderer from the beginning ; and therefore we cannot beleeve that spirit , but deny it , and declare against it , to be that spirit of Antichrist gone out into the . World ; and the same spirit that was in the Scribes , and Pharisees and Jewes , who would have Jesus crucified , & Barrabbas released , ( who was a Robber ) for he was of their own spirit , and therefore they chused him before Jesus , who was of another Spirit , and bore witness against them for their hypocrisie , and therefore they hated him . And so now , they that are of God , in the Spirit of truth have tryed this spirit , which the Priests are in now , and have found it to be the spirit of errour , which neither knoweth God , nor loveth him ; For he that loveth not , knoweth not God , for God is love : And so all who are found persecuting for conscience sake , and compelling men to sweare , and to worship God in their wayes which they have set up , and hating and envying of people , and reviling and reproaching for matter of Religion , and worship , &c. are found to be of that spirit which is not of God , which loves not nor knows not God , who is love ; but is of the Devill , who was a Murtherer from the beginning , and a Lyar from the beginning , ( and the father of all lyars , and murtherers , and Persecutors , and envious ones ) who is out of the Truth , from whence all lyes , and murther , and envy , and pride , and hatred , and persecution , and strife , and emulations , and enmity cometh , and all the deeds of darknesse : And he is the god of the world , who hath blinded the minds of all men of the World that beleeve not , lest the Light of the glorious Gospel of Jesus Christ , who is the Image of God should shine in them . So he it is that makes people darke , and blind , to worke the works of darknesse , and to act as blind men , where they are walking in the darknesse , and love it , and put darknesse for light , & call good evill , and evill good , and know not whither they go , nor know not the truth , nor the way of God , but persecute it , and call it errour , and heresie ; as it was in all ages past , even so it is now ; for Truth was never persecuted under the name of Truth , but of erruor , and they who did persecute it , were alwayes blind , & will be , for they are out of the Truth , and therefore they know it not ; as the Jewes did not know Christ , for if they had known him , they would not have crucified the Lord of life , ( saith the Apostle . ) So all the worlds Professors now are blind , ( who doe persecute ) they are all groaping in the dark , as the men of Sodom did , who wearied themselves to find Lots doore , Gen. 19.11 . And so it hath been in the World , in all their professions that hath be● since the dayes of the Apostles , they have been fighting , and ●●●ing , and persecuting one another , and hating , and speaking evill one of another , and even wearyed themselves by setting up of this forme , and that forme of worship , and making Lawes to compell to them ( which they have called Church Discipline ) and by running from one way of worship to another , and from Mountain to Hill , and have been climbing till they are weary , and groaping in the dark , till they are weary to find the dore , and to find the true way , and yet they have not found it ; For the Door is Christ , who saith , I am the Door of the Sheep ; all that ever went before me are Theeves and Robbers , John 10.7 . And againe , I am the Light of the World , &c. So Friends and people all , know this assuredly , that there is none ever comes to the Door , to find the Door , but who cometh to the Light which Christ Jesus hath enlightned them withall , and every one that cometh into the World , to waite in it , and beleeve in it , and be obedient to it ; For Christ saith , While ye have the Light , beleeve in the Light , that ye may be children of the Light . So who are children of the Light , they see , and are not blind , ( as the Sodomites were , and as the Professors now are , who beleeve not in the Light of Christ . ) I say , they see the Door , which is Christ , from whence the Light comes , and enter in , and are his Sheep , who know the true Shepheards voyce ; But all who deny the Light , and turn from it , and hate it , and speake against it , they are the children of darknesse , who are unbeleevers , that are without , the Door is shut against them , and the Light is their condemnation : So they are all walking in darknesse , and wearying themselves , and groping , and cannot find the Door , and so never come to enter in by it , nor to find rest for their soules , but are still without where the Sodomites are ( shut out of Lots Door , ) and without where the Dogs , and Unbeleevers are , and where the Whoremongers , and Murtherers , and Lyars are , and the Unclean , and Sorcerers , and the Idolaters are , 22 Rev. 15. And so people do weary themselves there , and spend their money for that which is not bread , and their labour for that which satisfies not ; But never comes to hearken diligently to the Light of Christ Jesus in them , which reproves them for sin , that by it they might be led out of sin , ( and out of Sodome and Egypt ) that their souls might live and find rest , for the Light leads to Christ , who gives rest to the soul . And till ye come to hearken diligently to the Light , ye cannot know your souls to live , but still are the people that are dead while ye live , and that have eares , and hear not , eyes , and see not , and hearts , and understand not ; and so are all as dead men , and blind men , and deafe men , and lame men , ( that cannot walke , and say none can keep Christs commands ) and dumbe men , and foolish men , without understanding in the things of God , which are spiritually discerned ; and without tasting , and feeling , and smelling , that cannot savour the things of God . And here are all the Professions of the World , and their Priests , and Teachers , ( even the highest of them all ) who denyes that Christ Jesus hath inlightened every one with his true Light , and tell people its a naturall Light , and a delusion of Sathan to draw them from it , and seduce them , and tells them it s not sufficient to lead to salvation , &c. I say they are all blind leaders who say so . And now People , Let me tell you who comes to the true Light which Christ Jesus hath enlightned every one with that are come into the world , John 1.9 . and beleeve in it , and wait in it ( which is true and spiritual ) it brings people to spiritual seeing , and lets them see and discerne the thoughts and intents of their hearts ; and who comes to believe in this Light , and hearken diligently to it , they come to hear the voyce of the Son of God , and they that hear shall live ; So these are they that come out of death , and come to be made alive unto God ; then they are not dead men , nor deaf men , as the Scripture saith , You hath he quickned , who were dead in your si●ts and trespasses ; And who comes to have their minds turned into the light of Christ Jesus in them , it will let them see the vanity of their minds ; this will unblind their minds which the god of this world hath blinded , see 2 Cor. 4.3 . And bring them to see the Light of the knowledg of the glory of God in the face of Jesus Christ , then will they not be blind men , who have eyes and see not , and ears and hear not , as the Scripture saith , , I will give him for a Covenant , for a Light unto the Gentiles , to open the blind eyes , &c. And again saith Christ , Buy of me eye salve that ye may see , and gold that ye may be rich , and white rayment that ye may be cloathed , then ye will not be blind men nor naked . And who believes in the Light of Christ ( which is spiritual ) which Christ hath enlightned them withall , it will bring them to understand the things of God , and gives to discern them , and to know God . And this is it which reprooves , and judgeth the deceit , and pride , and hypocrisie , and errour in the heart , and the desperate wickednesse in the heart , and the foolishnesse in the heart , and that which is contrary to God in the heart , and discerns the thoughts and intents of the heart , and so brings people to be of an understanding heart , and to discern the spiritual things of God , and not allwayes to be of those that have hearts and understand not ; who are erred in their hearts , and know not the way of God , and are become vaine in their imaginations , and by their foolish hearts are deceived . And again who come to the Light , and wait in it , they come to taste and savor the things of God , and come to taste of the Heavenly gist , and to tast of the word of God , and the power of the world to come , see Heb. 6.3.5 . And they come to discerne the things of God , from the things of the world , and come to discern between the Spirit of God , and the spirit of the world , and come to have Salt in themselves to savour withall , that which will season the heart ( which is not to be trodden under mens feet ) for it is good to judge out that which hath corrupted the heart , and desiled it ; The Light which shines in the heart , which hath no fellowship with darknesse , nor with the works of darknesse ; And so this will season it , and keep it cleah from corrupting , as every one minds it , and keeps to it , to love in , and beleeve in it , and obey it ; For there is nothing that is corrupt brought forth , but first is in the heart , for saith Christ , Out of the heart proceeds evil thoughts , thefts , murthers , adulter yes , uncleannesse ; for that which goeth into the man doth not defile the man , but that which cometh out ; So every one whose minds be turned into the Light of Christ , this will bring you to taste , and savour , and discern between the good and the evil , the Light and the darknesse , the precious and the vile , the holy and the prophane , the clean and the unclean , the right hand and the left ; the Sheep and the Goats ; him that serveth God , and him that serveth him not , between the righteous and the wicked , between him that sweareth , and him that feareth an oath . So then ye will not put darknesse for Light , and Light for darknesse ; nor call evil good , nor good evil ; nor put bitter for sweet , not sweet for bitter ; nor call that which is corrupt holy ; nor the proud happy , as they did in former times ( who wereblind ) and as they do now , who deny the Light of Christ , and teach people that it is but a natural light , &c. These are they now who are blind , and without discerning , and tasting and savouring of the things of God ; and their hearts are hardned through the deceitfulnesle of sin , and they are without feeling . Now the Light of Christ wil let you see what is in your hearts , and in your minds , and in your thoughts , and what ye think , and what ye speake , For a good man ( saith Christ ) out of the treasure of his heart , bringeth forth good things , and an evill man out of the treasure of his heart bringeth forth evill things ; Now whose minds are turned to the Light of Christ within , it will let you see what treasure you have in your hearts , and what ye do bring forth ; or whether ye be the good men which brings forth good things , good words , and good deeds , good desires , good motions , good thoughts , and good affections ; or whether ye be the evil men ( who out of the evil treasure of your hearts ) brings forth the evil things , as evil thoughts , evil words , and evil deeds , &c. This will let ye see whether the good things be there , or the evil things be there at all times ( if ye do minde it ) and shew ye what ye bring forth , and what ye keep in secret , which ye would not have seen , for that is the evil doer , who doth not doe truth , that would not have his work seen , and so doth not love the Light because the Light will reproove him ; but the good man who doth truth , he loves it , and brings his deeds to the Light to be proved . And the Light will let ye see if there be any deceit , or hypocrisie in your hearts , or desperate wickednesse there , and it will reprove for that , and will search your hearts , and try your Rains , and let you see what rules there , and what Reigns there , in your hearts , and in your minds , and desires , and affections ; and whether ye have any Rains to hold in your desires and affections , that they should not run into the lusts and vanityes of the world , and of the flesh ; yea , or nay . And it will let ye see whether ye have the girdle of truth to girt up the loins of your minds to God ; or whether they are at liberty and loose , and tossed to and fro , as the raging Sea , yea , or nay . And it will let ye see whether ye have a Bit and Bridle for your tongue , which otherwise will be unruly , and thereby you will offend , if ye use it as your own ; I say the Light will discover this unto every one whose minds are turned to it , and wait in it , and who hearken diligently to it , and beleeve in it , and obey it ; they shall come to know their souls to live ; For obedience to it is life , and disobedience to it is death . And now whilest men who have been in power to govern the Nations , have been making laws without to bind mens consciences , and to limit them , and compell them to this or that worship , and have been talking long of Reformation and Church-Government , and have gathered-Churches ( as they have called them ) and made Leagues and Covenants , and Assemblies of Divines ( so called ) to make confessions of Faith , Catechismes , and set-Forms of worships ( as Directoryes , &c. ) to worship God by , and to settle Church-Government , and have Laws that all that would not worship God in such a way , and such a Form as they had set up , to fine them , imprison them , and whip them , and stock them , and banish them , and hang them , or cut oft their ears , &c. These have been the Reformations in the world , in the Apostacy , among the Apostate Christians , since the dayes of the Apostles ' Among the Protestants and Papists , with their Laws , and Statutes , and Customes , and Ordinances without , and carnal Weapons , and Goales , and Whips , and Houses of correction , and Inquisitions , and Fires , and Faggots , and Courts , and Pennance , and Stools of Repentance ( so called ) now all these things have been , and are in order to their Reformation , and worshipping of God , and to bring people to the Kingdom of God . But now mind People , what hath all this produced ? For they have all this while begun at the wrong end of the work , and their labour hath been in vain hitherto , and will be ; and little Reformation hath been wrought among people all this while , for many himdreds of years past , but one Generation hath exceeded another in wickednesse , pride and covetousnesse , drunkennesse , uncleannesse , deceit and hypocrisie , &c. I say , what hath it brought sorth , but to make people hypocrites , not Saints , false Christians , not true Christians ; and Wolves in Sheeps cloathing ; to professe God and Christ in words , but in works to deny God ; And professe the Scriptures to be their Rule , and yet they are walking as contrary to that which they call their Rule , as if they had no Rule at all , nor no Scripture at all , nor no Law at all to bind them to this or that form of worship . These are but Babels builders , whose work the Lord is comingto confound & throw down , & their languages is already confounded ; and they are all on heaps still ; After all their bustle and stir , which the many builders have made for many hundreds of years about Religion , and worship , and Reformation ; and they are as far from the true worship as they were : And people do not yet know the Truth , nor the true worship of God which is in the Spirit . And the Lord is seeking such to worship him , as worship him in the Spirit , and in the Truth , for God is a Spirit . But all the world , Teachers , and the Priests , and Professors therein , do not know the Spirit of God , nor know not the truth yet , and so were not like to worship God in it , or to find him in their outward worships , and carnal Ordinances , and Doctrines , and Commandements , or in the outward Observations and Forms , which men have prescribed . Nay , God is a Spirit , and they that worship him must worship him in Spirit and in Truth . Now all this while people have been erred from the Spirit of God , and the Wolf hath been covered with the Sheeps cloathing , and the Wolves nature still retain'd and lived in , and not the Sheeps nature . They have been all inwardly ravening Wolves , and not in the true Christians nature , which is the Divine Nature , Innocent and harmlesse , and separated from sinners . Now it hath been contrary in the world and is still ; they that depart from iniquity are made a prey of , and have been ; even the innocent and harmelesse Sheep , and Lambs of Christ have been rent and torn by the Wolves , who did appear like Sheep in the Sheeps cloathing , and had the Saints words in their mouths , and have made havock and spoyl of their goods , and imprisoned their bodies , where the life of Christ hath been made manifest in any measure , which is the Divine nature which the Saints and true Christians were made partakers of , as ye may read in the Scriptures : These I say have been made a prey upon , and persecuted in all ages , since the days of the Apostles by the Priests and Professors , which doth appear , that though they have had the Sheeps cloathing on , yet they were inwardly ravening Wolves , and by their fruits they are seen , and now do appear plainly in this our age and day , wherein never more profession hath been made since the days of the Apostles , then now hath been of late years , and yet their fruits have been as bad as the worst ; Even persecuting the innocent to death without cause , devouring of them , and making a prey of them , and accounting of them as sheep for the slaughter all the day long . These are not , nor never were the fruits of the true Christians , who were called Sheep of Christ ; for it is contrary to their nature to persecute any , to whip or imprison any , to kill or destroy any , to bite and devour , and rend and tear to peeces like Dogs and Wolves ( as this Generation hath done , of Priests and Professors ) But now this is not contrary to the Wolves nature to devour and rent and tear , nor contrary to their nature , who come in sheeps cloathing for the fleece , and divine for mony , and preach for hire , and their gain from their quarter , and for their filthy lucre , and for their bellyes , it 's not contrary to these who are inwardly ravening Wolves ; and these are the fruits by which ye may know them , and they are known now by all the Lambs and Sheep of Christ , who are his stock which he hath gathered from under their mouths , who do deny them ( therefore they follow after them to devour them ) and these are children of Light who doe beleeve in the Light of Christ , and follow him , and know his voyce from the strangers ; For those who are in the Wolves nature are strangers to Christ , and alienated from his life , and erred from his Spirit . And so whilest we were in the darknesse , and in the Alienation from the life of God and strangers to the Covenant of promise ( as they are now ) then we did sollow them , and their voyce was not strange to us , for we were one with them in the same nature , but then enemyes in out minds to God , and without Christ , and without God in the world , But after that we came to believe in the Light of Christ , and to hear Christs voyce , and to follow him , then we turned from the strangers , and would not hear them ( the Priests ) any longer , for the children of the Light see them , and bear testimony against them , but who are not yet come to the Light of Christ in them they are still in the darknesse , and in the night , and are in Babylon still , nor are not yet come to know a separation between the night and the day , the Light and the darkness , Truth and Error , Christs voyce from the Strangers voice ; between the good Shepheards voyce , and the Theeves and Robbers voyce , who come not but to kill , and teale , and carry away , see , John 10. And these come in the night , and so ye being in the nigh , cannot see them . Now they that steal steal in the night , and these doe rob and spoyl ye , and dovour the widdows houses , and makes merchandize of your soule , and ye see them not , and so they kill and steale , and carry away undiscovered ; And make ye spend your money for that which is nor bread , and your labour for that which doth not satisfie ; and so keeps you allwayes labouring and never satisfyed , and allwayes learning and never come to the knowledge of the truth , for who knows the truth , the Truth sets them free , and gives them ease and rest from their burthens and labours , and peace , and satisfies their fouls ; But while people are in the sins and divers lusts ( and your Teachers tells you that ye must be there as long as ye are here upon earth ) you know not truth which sets free from sin , which loads and burthens the soul , and keeps it in death , where there is no peace , nor rest , nor satisfaction to it ; and so it cannot praise God , for its the living that praiseth God , the dead praiseth him not , nor they that goe down to the pit . And so ye are all as a company of weak silly women , who are laden with sins and divers lusts , all in the transgression , and in the death , not a living man amongst you , to speak and to pray in your Church ; But its the woman in the transgression , and so all is in the disorder and confusion , where the woman Rules , and Exerciseth Authority over the man ( He that can receive this let him ) And thus ye have been , and are cheated , and deceived by the Deceivers , which are come amongst you , the blind guids who leads you blind into the Ditch , and ye love to have it so , and love the darknesse , and will not come to the Light , because your does be evill , least it should reprove them . And there you remaine blind and weak under them uncured , for they are all Physitians of no value . But now the children of the light sees them , how they do deceive , and cozen , and cheat you , and they declare against them , and they tell you of it , and shew you plainly how , and wherein ye are deceived by them , and yet ye will not beleeve them , nor receive their testimony , and so if ye will be deceived , ye are like to be so ; and if ye perish , your destruction will be of your selves , for the Lord will be clear of all your blood , and we shall be clear also , who have warned you to come out of Babylon , the Mother of Harlots , ( the false Church ) and be separate from her , and touch no unclean thing , and the Lord will receive you ; But if ye be partakers of her sins , and trade with her Merchants , and buy of their Merchandize , ye will partake of her plagues that is coming upon her , and that speedily , and the time is at hand ; and the Saints shall rejoyce at her fall , when her judgement and torment shall come upon her ; but her Merchants shall howl and mourn for her , for by her were they made rich . And these things are seen and made manifest to the children of Light , glory , and honour , and living praises be unto the Lord for evermore : The hidden things of darknesse is making manifest , and coming to be preached upon the house top , and all the hidden things of dishonesty comes to be laid open to the view of all men . For the day is come and coming , which reveals all things , and which will prove every mans work of what sort it is ; And every man shall receive a reward according to his deeds done in the body , whether they be good or evil . Therefore all people , in whom there is any fear of the Lord , or any desire after the knowledge of his way , or any love to his truth , or to your souls peace and welfare . It is high time for you to look about you and to consider your wayes , what ye have beendoing , and what ye are doing , for the times of ignorance God hath winked at , but now he calls all men every where to repent ; For it is not a Profession of the words now will serve you , without the possession of the life , for that will not be accepted of God . But all to repent and turn from the evil of your wayes which ye have long been reproved for , by the light of Christ Jesus in you , which is Gods witnesse in all your consciences , which otherwise will be your eternal condemnation , for your profession of Christ will not serve you , nor hide you ; nor your mountains , nor your hills where ye have been gotten up high , and looking for salvation from them , but it hath been all in vaine . Come down from them to Gods witnesse in you , and hearken to that , what that doth testifie to you , for that is true and will not lye , nor deceive you , for that is of God , and leads to God . And with the Lord Jehovan alone is Salvation , and with him is everlasting strength ; For those mountains will all fly away from you which ye now do trust in , and they shall not hide you from the face of the Lamb , though ye may call to them to cover you , and to the Rocks to fall upon you ; nay though ye seek death it shall fly from you . Therefore I say in time all be warned , and hearken diligently that your souls may live ; And away with all your false and deceitful coverings , which are but as so many Fig-leaves sowed together to cover your nakednesse : which will not endure long , and your profession will wither suddenly , and your nakednesse will then appear more to your shame , then if ye had made no profession at all , to have that pluckt off wherewith ye have been covered all this while , which made ye seem to be some body , when that is gone then ye will be naked , and as it were like no body , and have nothing to cover your shame from the eyes of all ; for Christ Jesus disowns ye , who are workers of iniquity , and ye must depart from him , and not name his Name . For it s not every one that saith Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the will of my Father which is in Heaven , saith Christ . But while ye have been seeking to be justified by Christ , and yet lived in sin , and are found sinners ( ye have not been doing the will of God ) for thereby ye would make Christ the Minister of sin , who came to destroy sin , and the Devil who is the Author of it , and therein he did the will of the Father , and plased him . And so as many as receive him and beleeve in his name , to them he gives power to become the sons of God , and to doe his will in earth as it is done in Heaven , which ye have been praying so long , and saying these words , but do not beleeve in your hearts that any shall ever attain to that here , which you pray for , therefore it s not of faith , for with the heart man beleeveth unto righteousness , &c. and ye are not like to recelve that , which ye cannot beleeve ; so ye are not come to the measure of faith , even as a grain of Mustard-seed , for he that hath it , shall say unto this Mountain be thou removed into the Sea , and it shall be so , saith Christ ; But these are all parables , to all you Professors in the world unknown , as it was to them to whom they were spoken then . But who comes to the Light of Christ Jesus to beleeve in it , they read the parables , and they know the faith that removes the Mountains and brings them down , and exalts the valleys , and makes the crooked ways straight , and the rough wayes plain , and prepares the way of the Lord in the Wildernesse , and make straight paths for his feet , and such knows the kingdome of God to come , where his will is done on sarth , as in Heaven , and where the daily bread is received , and sins forgiven , and enemies loved ; And Christ said to those that did not know nor beleeve , If I toll ye of earthly things , and ye cannot beleeve , how should you beleeve if I tell you of Heavenly things ? John 3.12 . And again , I speak that which I have seen with my Father , and ye speak that which ye have seen with your father , John 8.39 . Therefore all ye Professors of the Scriptures , and Teachers of the Prophets and Christs words , and the words which ye have received by tradition from your fathers . It s no wonder if the things declared of by the Prophets , Christ , and the Saints , be strange to you , that ye neither know them , nor can believe them , seeing ye me all erred from the Spirit of the Father , even that Spirit which was in the Prophets , Christ , and the Apostles , and Saints , which shews plainly of the Father , and shewed them things to come , which was , and now is the Saints Comforter , which Christ said he would send ; Even the Spirit of Truth , which should lead them into all Truth , and should bring all things to their remembrance . This the Saints did receive in former times , by which they did plainly declare , what they had heard , and what they had seen , and tasted , and handled of the word of life ; And this the Saints do now receive , even the same Spirit of the Father which was in the Saints , and is now in the Saints , and shall be in the Saints to the end of the World , as Christ said ; by which the Saints do now know the Scriptures which were spoken forth by the Spirit of God ( in the holy men of God ) and understand them , and witnesse the thing they speake of ; So that they are not a Book sealed to us , nor parrables to us , who come to enjoy the things they speake of , which is freely given to us of God , as they were to them who spake forth the Scriptures , as the Apostle said , 1 Cor. 2.11 , 12 , 13. We have not received the spirit of this World , but we have received the Spirit which is of God , by which we know the things which are freely given to us of God ; which things we declare in the plain demonstration of the Spirit , and not with words which mans wisdome teacheth , comparing spirituall things with spirituall . But the naturall man perceiveth not the things of God , for they are foolishnesse to him , neither can he receive them , because they are spiritually discerned . And so with this Spirit which we have receiv'd of God the Father , & the Father of our Lord Jesus Christ , doe-we speaks of the things of God , which we have seen with him ; by which Spirit the Saints are now led to declare forth the Truth to the world as it is revealed in them from the Father of spirits , as the Children of God did formerly by the same Spirit , who said , As many as are the Sons of God , the same are led by the Spirit of God . And so now it is , as every one hath received the Gift of the Father , so to minister to others ; and according to the abillity which God hath given , from whence every good and perfect Gift doth come , from the Father of lights , with whom is no variablenesse , nor shadow of turning . And this we know and declare , that if any man have not the Spirit of Christ , he is none of his , which is the gift of the Fathers love , and he that hath it , hath received it freely from the Father , from whence every good and perfect gift doth come : Mark ! Who receives a gift from God , they receive that which is perfect , that which is heavenly , that which is free , and that which comes from the Father of Lights , and so with that they see , and know , and can freely declare of the things of God , of the heavenly things , of that which is perfect , of that which is holy , of that which is true , of that which sins not , of that which is born of God , which overcomes the World , as the Saints did of old , who said , hereby know we that we dwell in him , and he in us , because he hath given us of his Spirit , 1 John 4.13 . No otherwise can any one know him now truly , but by his Spirit , which quickens , and makes alive unto God : For it is life eternall to know thes the only true God , and Jesus Christ , whom thou hast sent , saith the Saints ; and herein is our love made perfect , that we may have boldnesse in the day of the Lord ; for as he is , so are we in this present World . And we know that the Son of God is come , and hath given us an understanding , and we know him that is true , and we are in him that is true , even in his Son Jesus Christ . This is the true God , and eternall life ; and this we have not of our selves , but this we have freely received from God , ( as the Saints had ) and this we freely declare , and testifie to the world as they did , that so others might come to receive of the same from him , in whom the fullriesse of the God-head dwells , of whose fullnesse have we all recelved , and grace for grace . And so we have nothing to boast of , or glory in of our selves , for it is by grace , which is the free Gift of God , that we are what we are ; that no flesh might glory in his sight , but that all the Honour , and the Praise , and the Glory might be given unto God alone , from whence every good , and perfect gift cometh . And now Oh all ye Priests , and Teachers , and Professors , unto whom these things seemes strange , which we declare of ; so that ye cannot beleeve them , but get up into rage , and envy against us to persecute and reproach us , and speak all manner of evill falsely against us , as your forefathers did ( the Scribes and Pharisees , who were Hypocrites ) against Christ and the Saints in former times , who did declare of those things then , which the blind guides did not know , nor could beleeve , and therefore did they persecute them , and haile them before Magistrates , and cast them into Prisons , and put them to death , though the things which the Saints did declare were true , and the same which Moses and the Prophets , the holy men of God had declared of , which should come to passe , and so did come to passe according to their words : yet now the Scribes , and Pharisees , and Jewes , who had the words of Moses and the Prophets , and were the greatest Professors of Religion then that were in the World ; they having the words , but being out of the power , out of the Life of Abraham , and Moses , and the Prophets that declared those things by the Spirit of God ; these I say ( being erred from the Spirit ) did not know the things which the holy men of God did foretell of to come . The holy thing which was to be borne , which is called the Son of the living God , and when he was come , they did unto him as they listed , & crucified the Lord of Life , because they knew him not . Though they said they were Abraham's children , and knew God , and were Moses Disciples , and were called Jewes , and rested in the Law , and made their boasts of God , and that they knew his Will , and did approve of the things that are more excellent , and were confident that they themselves were guides to the blind , and a light to them that are in darknesse , and Instructers of the foolish , and Teachers of babes , which had the forme of knowledge , and of the truth in the Law . Thou therefore ( saith the Apostle ) that teachest another , teachest thou not thy selfe , &c. All these were untaught themselves , though they were teachers of the Law , they were Transgressors of the Law , and when Christ Jesus came , who was the substance , the holy Seed , the end of the Law , who fullfilled it , and brought in everlasting righteousness , who was the Way to God , the Truth and the Life , they knew him not , but slew him ; ( And so it is at this day , the Professors of the World , who only have ) the name of Christians , persecute them that are in the true Christians life and nature ) for they were blind Leaders of the blind ; ( as Christ told them ) and that they were of their father the Devill , who was a lyar , and a Murderer from the beginning , for whom God hath sent , him ye beleeve not , but seeke to kill him : And so though they had the true mens words , and the righteous mens words , and the just mens words , yet they were erred from their Spirit , and therefore they knew not the just and righteous One , and Holy one of Israel , but were in the murtherous spirit , and in the lying spirit , which is of the Devill , who did not abide in the truth ; and in the envious spirit , and in the persecuting spirit , which is not of God , ( as all ye Priests and Professors are found in at this day , ) which spirit I say is not of God , nor received of God , For the fruits of Gods Spirit is Love , Meeknesse , Gentlenesse , Patience , Long-suffering , Charity , &c. But the fruits of your spirit is the contrary , as the fruits of theirs was coutrary , who persecuted the Saints in former times , as the Scriptures declares , and plainly makes manifest . And so now ye come to be tryed , and seen , and manifest , and declared against , by the same Spirit as was in the Saints formerly , and the testimony thereof we know is true , and your deceit and hypocrisie comes to be laid open , as theirs were , whom ye have been crying against for many yeares , ( the Scribes , and Pharisees , and Jewes , who crucified Christ , and killed the Saints , and Prophets ) and have been envying against them , ( and have a Law made that none of the Jewes should come into this Nation , &c. ) and speake against them , as they did against the false Prophets , and their fore-fathers that slew the true Prophets , and said , if they had been in the dayes of their fore-fathers , they would not have done so ; but Christ told them not withstanding , that they were the Children of them that killed the Prophets , and they built their Tombs , and garnished the Sepulchers of the righteous ; And he called them , Whited Walls , and painted Sepulchers , and Serpents , and a generation of Vipers , &c. Therefore come now ye Professors , and Teachers , and Priests , own your fore-fathers , the Scribes , and Pharisees , and Jewes , which are gone before you , whom ye have cryed against , and said , ye would not have done as they did ; And yet have ye not done , and are doing many of the same things as they did , in persecuting of the righteous ; for now have ye not slaine the Prophet in you which Moses spake of , Saying , Like unto me will the Lord raise up a Prophet in the midst of you , him ye shall hear in all things , &c. And are ye not slaying , and persecuring the righteous , and killing the just , who doth not resist you ; and are painting and garnishing the Sepulchers , and building the Tombs of the Prophet , and of the righteous ? And are in your faire outside Worships , ( as they were ) to be seen of men ; and crying 〈◊〉 this Forme , and the other Forme of Church government ; and this Ordinance , and the other Ordinance ; and this way of Worship , and the other way of Worship ; and crying up this Learned man , and the other Rabbi , and are in your Observations , as they were ; and have set up the Jewes Tythes , ( which were to the first Priesthood ) and so deny Christ Jesus the second Priesthood ; and have set up Sacraments , and Sabboths , and Schools , and Colledges , and Churches , ( which God never commanded ) and giving them Saints names , as the Papists do , and call the Papists old Masse-houses Churches , and so are crying up dead things , and dead Names , and Ordinances of men , and Doctrines of men , and things which may be touched , tasted , and handled , which all perish with the using . And by these things have ye kept people in the Death , while they have seemed to live , and have made a great stirre and bustle in the World for many hundreds of yeares , by crying them up , and setting them up ; and your Ministry or Ministers as the Oracles of God , and the maintenance for them , and have killed some for witnessing against these things , and have been ready to kill one another about these things , and could not agree about them ; and one hath built a Wall , and another hath dawbed with untempered Morter , and so have been dawbing and dawbing to keep it up from falling , and whiteing of it to make it appear beautifull to please men , and to be seen of men : And all this invented Worship and Imitations which ye have set up , and brought people into , are but as so many Tombes and Sepulchers of the righteous ; and these have been cryed up by the Priests for Divine Institutions , and Orthodox , and Canonical , and whiteed over with large Pretences , and plausible Arguments , and undeniable Consequences , ( as they have called them ) and the poor people have received all this for Gospell , and Ordinances of Christ , and of his Church , as if Christ had been there present , ( who is the true Prophet , and the Righteous Seed which the Promise is to ) when as there was nothing but Tombes , and Sepulchers of the Prophets and of the Righteous which they had garnished . And so people while ye have been in these things , ye have been all in the darknesse and in the Death , and have been all as Graves which men goe over unawares , being erred from the Spirit which quickens and makes alive ; which Spirit was in the Prophets , by which they Prophesied and declared forth the Truth , which came to passe accordingly to the Jewes , That in seeing they should see , and not perceive , and in hearing they should hear , but not understand , which also is come to passe in these our dayes , among all the Teachers and Professors who have been thus dawbing , and building , and painting the Tombes and Sepulchers , and whiteing the Walls ; the just hath been killed , and he hath not resisted you , and the Prophet lyes flain in you all , and ye understand not , nor hear him , nor see him , neither have perceived , nor known his Voyce , who is the true Light that lighteth every one , that all in the Light might beleeve him whom Moses said was like unto him , whom the Lord would raise up a Prophet from the midst of them , whom ye should hear in all things : And it shall come to passe , saith he , that whosoever will not hearken unto this Prophet , shall be cut off from amongst the people . And so Moses saw and declared of concerning Christ , that which ye do not know , nor see , nor hear , though ye have long been talking of him , and naming of his Name ; but it was but death speaking of the fame of Wisdome , because ye have been erred from his Spirir , which is the Spirit of truth , which convinceth the World of sin , and reproves them for sin ; but this the World cannot receive , which doth reprove them for their sins and evill deeds , because they love their sins and evill deeds , and not God ; Now they that love the Lord hate evill , but he that loves not God , nor receives the Light of Christ , nor beleeves in it , ( which is the true Pro , and faithfull Witnesse of God ) he loves his evill deeds , but hates the Light which reproves him for his sins , and evill deeds , and therefore the Light is his condemnation , as Christ saith ; and so this is not their Comforter , who beleeve not but love their evill deeds ; But this is he whom we have received and followed , ( even Christ Jesus who is come a Light into the World ) and denyed our selves , and our own Wills for him , and taken up his Crosse , and we know the Prophet raised the Spirit of truth come , which is our Comforter in all our troubles , and leads us into all truth , and brings all things to our remembrance and knowledg , which were spoken before by the Prophets , Christ , and the Saints , which Spirit is in us , which was made manifest in the flesh , and dwelt amongst the Saints , and they saw his Glory , who was the begotten Son of God , and did hear Testimony of him , who said unto them who beleeved in him , I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever : Even the Spirit of truth , whom the World cannot receive : Mark ! Because it seath him not , neither knoweth him ; but ye know him , for he dwelleth with you , and shall be in you , ( Joh. 14.16 , 17. ) and now is in all his Saints , and so he did come to them according to his Promise , Acts 1.4 . And he doth come again to all that waite for him in the manifestation of his Spirit , which is given to every one to profit withall , which is the true Light which Christ Jesus hath inlightned every man that cometh into the World withall , that all through the Ligh might beleeve , and follow the Light , and not walk in darknesse , but might come to have the Light of Life , and might come to Christ from whence the Light comes . But now all ye who have set your selves against the Light , and denyed it to be sufficient to lead to Christ , and say it 's naturall , and so have kept people from it , are the seducers which John speakes of , 1 Joh. 2.26 . Ye are still in darknesse , and walking in darknesse , and following your own spirits , and have seen nothing , who have prophesied lyes in the name of the Lord , and have been walking in the light of the fire , and of the sparkes of your own kindling ; but you shall lye down in sorrow , for that will not bring you to Christ , neither hath , nor to his Life , whose Life is the Light of men , with which he hath inlightned them that they might beleeve in it , and follow him ; and so with this they know him , and hear him , and deny you , who are strangers , and hear him not , nor know him , nor receive him , and so have not power , but are crying out ye want power , and the reason is , because ye receive him nor , nor beleeve in his Name , who gives power to become the Sons of God ; and yet are professing his Name , and asking , and preaching , and praying , and baptizing in his Name , but none of you are baptized yet into his Name , who depart not from iniquity , though ye have been crying , Lord , Lord , We have eaten , and drunken in thy Presence , &c. Who have had a Forme of godliness , but denyed the Power , which was before the Forme , and is without Forme , and is the substance which shall stand , when all your Formes shall end . And so ye know not the Life , the Power , the Substance , the Holy Seed which is come , who stands , and remains , and abides , and lives for ever , ye are all out of that , and strangers to it : But ye are in that which ends , out of the truth , who denies the Power , and Life , but retains the Forme , and have a shew of Wisdome in your will-Worships , and voluntary Humility , intruding into those things ye have not seen , being vainly rufft up by your fleshly minds , having a Forme and Shadowes of things to come , but the Body which is Christ , ( who is the Life and Substance ) hath been wanting amongst you , who have been making a large Profession of Christ and of the Gospell , and had a Forme , but the Substance being wanting , which is the Life and Power , which ye are all our of , and therefore ye do not know Christ , nor the Gospel , for it is the Fower of God unto Salvation , to every one that beleeves : But many have had that which ye have called the Gospell , ( namely the four Books of Matthew , Mark , Luke and John . ) and yet want this Power , and know nothing of it , but say they want Power to doe what they should doe , and ought to doe ; and this is the farthest that any of them can come , and there they are still in the weaknesse in the flesh , ferred from the Spirit , and cry out they want power , which is the Gospell , and so want peace and want Salvation to their soules , for the Gospell is still hid from them , which is the Power of God which saves the soul . So the Gospell had need to be preached to you all againe , ye Priests and Teachers and Profestors , for it is hid from you , and ye are all in the lost State , seeing ye are all erred from the Spirit , by which it was Preached , ( and is Preached ) which proceeeds from the Father , and came down from Heaven , and so it is hid from you , you want it , ye have lost it , lost the Power , but retained a Forme in the long night of Apostacy , since the dayes of the Apostles , and have been erred from the Faith , which was once delivered to the Saints , which stood not in the wisdome of Words , but in the Power of God ; but the Power you want , and so the Faith ye have lost , and erred from it , and it hath been so long wanting among you , that ye doe not know it , what it is ; for it is a Mistery held in a pure Conscience : And ye have been in the night all this while , ( and are still ) and have been eating and drinking with the drunken , and beating your fellow-servants , and have said in your hearts , The Lord deferreth his Coming , ( who hath been in a farre Country from you , and ye have not knowne where he hath been , for the Man-child hath been caught up unto God ) but he is come and coming upon you as a thief in the Night , and ye doe not see him , because ye have not watched for his coming , but have been asleep in sin , and have been carelesse , and thought your selves secure as if all had been well with you , and said none can be free from sin here , &c. And now behold the Son of man is come , He doth not find faith in the earth , as Christ said , When the Son of man cometh , shall be find faith in the earth ? And now the day of the Lord is come , and coming , wherein every mans work shall be tryed of what sort it is , and Truth shall now be known from error and deceit ; I say the Day-spring from on high hath now again visited us after the long time of darknesse which hath been over the earth ; Yea such a time hath been , that the darknesse hath been so great , that it might be felt , that none could rise from the place where they sate , and is yet upon many Peoples , and Nations , and Kindreds , and Tongues , as it was in AEgypt of old , ( see Exed . 10.21 , 22. ) so it is now , and hath been in spiritual Aegypt , where also our Lord Jesus Christ hath been crucified . And so his Gospel is again to be preached unto all Nations , Kindreds , and Tongues , and People , whom God hath given for a Covenant , for a Light unto the Gentiles , to open the blind eyes , and to bring the prisoner out of prison , and them that have sate in darknesse out of the prison-house . For People have sate in darknesse , and have taken up their seat there , and the Priests have laboured to keep them there , and have been crying out against New-Lights , and calling it Heresie , and getting Laws made to keep out all New-Light ( as they called it ) to keep out Truth from being known any more then it was , and so have made a Covenant with death , and an agreement with hell , and to keep people in the death , and in the darknesse , and errour ( which they called Light and Truth ) and none must remove from the place where he sate in darknesse , and in the shadow of death ; this hath been the Priests work for many years past to keep people there , in spiritual Aegypt , and darkness ; So the Leaders of the people have caused them to erre , and they have told people that these Laws were the Discipline of the Church , to keep out errour , and to preserve the Gospel , and to keep Heresie from spreading : Now this hath been their cry and their pretence whilest they have been keeping out Truth thereby , and limitting the Spirit of God to this or that form , so that Truth hath not had its liberty , which is only able to keep people from Errour and Heresie . And what Errour , and Heresie , and wickednesse is there that can be named , that is not amongst them ? And you ( Oh ye Preists and Teachers notwithstanding all your outward Laws ) who have had all these fair pretences to keep up your Forms of worships withour the power , even by your outward Laws , and carnal weapons , as Stocks , and Whips , and Prisons , and Courts , and Leagues , and Covenants , and Oaths , and Protestations , and Assemblies of Divines , ( so called ) and Confessions of Faith , and Directories to worship by , &c. All this hath been but to hold up your Trade to preach for hire and filthy lucre , and for your bellyes , and to bear rule by your means over the people , and to keep them still in the house of bondage , and darknesse , in AEgypt , to labour in the Brick , and so have been as the Taskmasters over them , who would have their tale of brick , and would allow them no straw ; but they must go abroad to get it , and so have oppressed the people , and have been cruel , so that ye have made them to groan under their burthens , and there was none to help them . And now the Lord hath heard their cry , and is risen , and come to deliver his people from under you , even from under the mouths of such devouring Wolves , who have made a prey upon them ; And have cryed peace to people in their sins and wickednesse , and have had mens persons in admiration because of advantage , and have kept and do keep many there . Now ye that have done so , have not been the Ministers of Christ , but of Antichrist ; not of righteousnesse , but of unrighteousnesse , and Messengers of Satan ; though ye have transformed your selves into several forms and shapes , but your end is seen , and your reward will be according to your work ; For though the strong man armed have kept the Palace , and so the things therein hath been in peace , yet now a stronger then he is come ( who is in us ) even stronger then he who is in the world ; And this is he whom we preach , Christ Jesus the true Light , who hath enlightned every one that cometh into the world , which convinceth them of sin , and reproves for sin , and speaks not peace to them there , but sends a sword to take it away , and leads them out of sin who beleeves and obeys him ; and this is he who saves his people from their sins , and destroys the work of the Devil . And he is come and appeared in his Servants and Ministers , as of old ; To call sinners to repentance , and to turn from sin unto God , and from the darknesse to the Light , and from the power of Satan unto God , that so they might receive remission of sins , and an inheritance amongst them that are sanctified ; Which many who have been turned , and are turned ( by them ) can witnesse the inheritance , and an entrance into it ; Glory be unto the Lord God of Heaven and Earth for ever . Therefore do I exhort and warn every one of you in the fear of the Lord , to turn in your minds to the Light of Christ Jesus within you ; Who is given for a Light to the Gentiles , and for a new Covenant to the house of Israel , where the Law is written in the heart , that so ye may come to read there what is in your hearts , to know Good from evil , and the just from the unjust , and Truth from error ; the right way from the wrong ; For the Light will shew you if your minds be turned to it . For the Law is Light saith Solomon , and it is a Light unto my feet , and a Lamp unto my paths , saith David ; And again he saith , The Law of the Lord is perfect , converting the soule ; The Testimony of the Lord is sure , making wise the simple ; The Statutes of the Lord are right , rejoycing the heart ; The Commandements of the Lord is pure , enlightning the eyes : The fear of the Lord is clean , and endureth for ever ; The Judgements of the Lord are true , and righteous altogether ; By them thy servant is forwarned , and in keeping of them there is great reward . And again saith he , Oh how doe I love thy Law , it is my delight , it is my meditation day and night ; Whereby he became witer then all his Enemies , and more understanding then all his Teachers . And this is it which gives the knowledge of sin , and convinceth of sin , and reproves the world for sin , and condemneth for sin them that beleeve not . And this Law is Spiritual , Holy , Just , and Good ; and this will let you see , that ye are carnal , sold under sin , and found in the sin and transgression of it , and in the corruption , whilest ye have been promising of your selves liberty and saying ye are justified by Christ ( and so would have made him the Minister of sin , Gal. 2.17 . ) while yet ye are under the Law , and the Law hath dominion over you , and condemns you for your sins , and evil deeds ; As the Apostle saith , Know ye not , for I speak to them that know the Law , how that the Law hath dominion ever a man so long at he ●●●eth . For Paul saith Rom. 7. I was alive without the Law once , but when the Commandement came sin revived , and I dyed ; That slew him , and so that which was ordained unto life , became death unto him ; he being in the transgression of it ; and so dying unto sin he was dead to the Law , not under it , for then he faith , I through the Law am dead to the Law , but alive unto God ; So that which slew him , and made him dead unto sin , brought him unto Christ Jesus who is the Life , the end of the Law for righteousnesse to every one that beleeves ; So the Law was our School-master to bring us to Christ , saith he , Gal. 3.24 . So who are come to Christ they are come out of the transgression , they are come to live unto God , they are come to Christ who sulalls it , Who is the Way , the Truth , and the Life , and they are not under the Law but under Grace . For the law was given by Moses , but Grace and Truth came by Jesus Christ . And now ( to the witnesse of God in you all doe I speak , who have long been professing Christ , and justification by him , &c. ) To turn in to the Light which is Gods witnesse , and with it try your selves , and examine your selves truly and honestly ; and it will let you all see that ye are not come to Christ yet , nor yet known him , who is the end of the Law for righteousnesse , who fulfillls it ; but ye are under it still , alive without the Law , unslaine by it ( as Paul was ) in the sin and transgression , and so not justisied by Christ , neither know him : All ye who do deny the Light which he hath enlightned ye withall ; For none comes to know him , but who beleeves in the Light which Christ hath enlightned them withall ; nor none come into the righteousnesse which is the end of the Law , and fulals it ; but who beleeve in the Light and are obedient to the Light , and walk in it : Here is the righteousnesse known , which exceeds the righteoulnesse of the Scribes and Pharisees who should in no wise enter into the Kingdome of Heaven , who had the Law without , and read it every Sabbath day , but they were sayers and not doers , and hypocrites of whom Christ said , Go not after them , for they had the Form , but not the Power ; They had a shew of righteousnesse , and made clean the out-side , but the inside was unclean , and unrighteous , and were but as whited Walls and painted Sepulchers , which did appear beautiful and righteous before men , but within were no●●ing but rottennesse and deads mens bones , and so were as Graves which men go over unawares , and what they did it was to be seen of men , and thereby did beguile , and deceive the hearts of the simple , and so shut the Kingdome of Heaven against men ( as Christ said ) and neither entred in themselves , nor suffered others that were entering . Now are not all ye Teachers , Priests , and professors found here in the Pharisees spirit , and in the same generation with them , in outward shewes of holinesse and righteousnesse , and formes of godlinesse , and making cleane the outsides , as they did , and saying , and are Sayers as they were , but not doers , and so are hypocrites as they were . And yee keep people alwayes saying , but never bring them to doe what they say ; but teach them that Christ hath done all for them , and if they can but beleeve that , then they are well enough ; and so blindes people by that means , that they doe not minde what they doe themselves , nor what they say to performe , and so are out of the truth , and never come to the knowledge of it , and so the kingdome of heaven is shut against you and them , and so you are ever teaching them , and they are ever learning , and saying after you ; and so make a faire shew in the flesh , and appeare to be something outwardly , and perswade them that they are Justified by the righteousnesse of Christ , which he hath wrought for them without , and so there they rest as the Pharisees did in the outward observations , whilest in the meane time , they are inwardly uncleane , their hearts uncleane , their minds defiled , their eyes full of adultery , who cannot cease from sin , and so are shut out of the kingdome , into which no unrighteous thing , or uncleane thing must ever enter ; and are but as Tombes garnished , and Sepulchers painted ( wherein is rottennesse , and dead mens bones ) marke ! like the Scribes and Pharisees , and so your righteousnesse doth not exceed theirs . In the same generation with them are yee , and their Children are yee , who slew Christ Jesus the true Prophet , which Moses spake of , when he said , Like unto me will the Lord raise up a Prophet , which all were to heare , &c. as the Pharisees were the Children of them that slew the Prophets that went before them , and are like unto them . And are still slaying , and have been slaying , and killing , and persecuting , and hailing before Magistrates , and out of the Synagogues as they did , those who are the true Chriftians , in whom the Spirit of Christ is manifest , who beare witnesse against your hypocrisie and deceipt now , as Christ did , and the true Christians did in the primitive times ; And it is your srultes makes yee manifest now , as theirs did then : and your faire sayings , and not doing now cannot cover you , no more then that could cover the Pharisees then , who said , and did not ; and therefore Christ calls them hypocrites . Moreover , as they would not heare him of whom the Father sayd , This is my beloved Son , in whom I am well pleased , heare yee him ; and of whom John bore witnesse and sayd , He was the true Light , that Lighteth every man that cometh into the world . And so because they did not beleeve in the true Light , therefore they were blinde leaders of the blinde ; and so it is , and hath been with you , who doe not beleeve in the Light which Christ Jesus hath enlightened you withall , but speak against it , and say it is Insufficient and natural , &c. Therefore yee abide in darkness , and are Children of darkness , who know not whither yee goe , nor know not that yee are walking in the stepps of your forefathers the Scribes and Pharisees , who were hypocrites and blinde guides , who persecuted Christ , and put him to death , and persecuted the Saints ( the true Church ) and halled them before Magistrates , and shut them up in prisous , and thought they did God good service in so doing ; even so it is now with many of you at this day yee thinke so , who walke in darkness , and know not whither yee goe ; But the Children of the Light who beleeve in the Light , they see the true Way which is Christ , and with the Light they see you all where you are in the false wayes , in the way of the Pharisees ( and not in the way Christ ) and beare witnesse against you now , as the Saints did then against them . And yee can no longer be hid , but your folly will come to be layd open , and manifest more and more , so that yee cannot proceed much further . For now is the Day dawning , and the Day-starr arising in the hearts of many people , who take head unto the more sure mord of prophecy , as unto a Light that shineth in a darke place ; and such as doe so , doe well ; and when the Day-starr doth arise , the Sun is neare approaching which expells all the darkness , that men comes to see round about them ; And then they can see what the holy men of God did , and what Christ and the Saints did , and what the Scribes and Pharisees did , and so see over the Apostacy to the Apostles dayes ; And what the Apostate Christians have been doing since the Apostles dayes , and what they are still doing , and what the Saints the true Christians are now doing , and who are they ; and can know them who have done well , and who now doe well , from them that have done evill , and now doe evill ; for the day is that , which tryes every mans worke of what sort it is . And all who are come to the day now , can see beyond the night of the Apostacy , and over it , and what was before it , and what hath been since in it , among the Apostate Christians since the Apostles dayes ; that people have been in the darkness and night , who have not seene the true way , nor knowne whither they have been going . But now unto all that feare my Name shall the Sun of righteoususse arise with healing in his wings , saith the Lord . For who comes to take heed unto the Light which shines in the darke place , they doe well ; and who comes to doe well , they come to be healed , and to know the Sun of righteousnesse to arise from whence the Light comes , and they are those who doe righteously , and truly , and honestly , and walke as in the day time , and to put off unrighteousness , and the workes of darkness , and fleshly lusts which warre against the souls . For that is it which hath wounded the soule , even the fleshly lusts that warres against it : now the Light which shines in the heart leads from the fleshly lusts , and out of them to Christ Jesus the Sun of righteousnesse , who ariseth with healing . For as the unrighteousness , and workes of darkness is put off , and the fieshly lusts abstained from , which warres against the soule and wounds it ; so Christ Jesus the Sun of righteousness ariseth , and is put on , who heales and bindes up the wounds , and powers in wine and oyle thereinto , who is the good Samaritan , who is better than the Priest , and the Levite , who passed by like strangers , and left the man halfe dead , who had fallen among theeves and robbers , among his Enemies , and was wounded ; as the hyrelings Priests doe now , who are strangers that passe by , and leave many wounded , and as it were halfe dead ; and instead of helping of them , are rather the theeves that rob , and wound , and murther , and kill . For , saith Christ , the hyroling cometh not but for to kill , and to steale , and to destroy , neither careth he for the sheepe , but for the fleece , and for his Tythes ; as the Priests and Levits did , who passed by . And again , saith the Prophet , As atrope of Robbers waite for a man , so do a Company of Priests further in the way by consent . And these things have been seene , and are as plainly fulfilled , and manifested amongst this generation of Priests , and Teachers , and professors , as in any age of the world . Nay it will be more tolerable for those that went before , then for these , even the Scribes and Pharisees , who perfecuted the Saints , and put Christ to death ( whom they did not know that it was he that should come , as the Scripture saith , If they had knowne they would not have crucified the Lord of life ) But these say they beleeve that he is come , and professe they know him , and yet persecute him , where ever he is made manifest in sons , or daughters , and cast him into prison , &c. Now the Fewes and Pharisees were under another Priest-hood which God had commanded , and so had a righteousness there according to the Law of Moses outwardly , which mey sought to establish , and so could not own Christ Jesus , the second Priest-hood , who is Gods righteousness , nor submit unto it , and so were rejected . But now the Priests and professors and Apostare Christians they doe confesse Christ Jesus comain the flesh ( in words ) who is the second Priest-hood , who is Gods righteousness , and doe deny the Jewes & Rharisees And yet they set up another Priest-hood , which is contrary to Christ , and contrary to the Jewes , which God never commanded ; and they take Tythes , and stipends , and Augmentations , and gleabe-lands , &c. and seeke to set up a righteousnesse without them to be justried by ( which they call the righteousnesse of Christ ) while they are in the unrighteousnesse themselves , and in the sin , and transgression of the Law of God , and so have not submitted to the righteousnesse which is of God by faith in Christ Jesus , no more then the Jewes did ; Therefore this is but their own righteousnesse ( which is but as filthy rags ) and Antichrist in the likenesse of Christ , and Antichristians and Apostates , in the likeneste of true Christians . For this is but their own Inventions , and their own righteousnesse ( which inderd is not worthy to be called righteousnesses , where they are puft up in their fleshly minds ) which they goe about to establish , whilest they are disobedient to him who is the righteousnesse of God , and was made manifest in the likenesse of sinfull flesh , and for , sin condemned sin in the flesh , that the righteousnesse of the Law might be fulfilled in us , who walke not after the flesh , but after the Spirit . Now there is none ever cometh to the righteousnesse of God , and to have the righteousnesse of the Law fulfilled in them , and to walke after the Spirit , but who come to beleeve in the Light of Christ in their own particulars , and obey it ; which convinceth of sin , and reproves for sin , and condemnes sin in the flesh ; who doe so they walke not after the flesh , they come our of the weaknesse ; for the Law was weake through the flesh , or they come to feel the power , and the opperation of the Spirit , which makes free from the Law of sin , and death ; which the Law could not doe because it was weake through the flesh : But now God hath sent his Son in the likenesse of sinfull flesh , and for sin condemned sin , in the flesh , that the righteousnesse of the Law might be fulfilled in us ( say the Saints ) who walke not after the flesh , but after the Spirit . And this Law of the Spirit of life , which condemnes sin in thee , and makes free from the Law of sin and death , and is in Christ Jesus ; and this is the Light which Christ Jesus hath enlightened every one with that cometh into the world , and is a manifestation of the Spirit which is given to every one to profit withal his which is sent into the world to convince the world of sin , and to reprove for sin ; and will be , the condemnation of all the world who beleeve not in it , but dirobey it , and hate it , and love their evill deeds , and their sins which it doth reprove them for ; So that it is not their comforter , but their reprover and condemner that doe not receive ir , and love it not , but reject it . But it is the comforter of all those who doe receive and love is , and beleeve and obey it , and are led by it ; for it leads into all truth , and sets free from sin and death , and heares witnesse with their spirits , that they are the sons of God ; for as many as are led by the Spirit of God , the same are the Sons of God . This the Saints did beare witnesse of in former times , and this the Saints doe , witnesse now , glory and honour and living praises be unto the Lord God of heaven and earth for evermore . But this is a mystery to the world , and hid from all the Apostate Christians in it ; of what sect , or opinion , or judgement , or Religion soever they be of , who deny the Light which Christ Jesus bath Lighted every one withall to be ●ufficient to lead to salvation , 〈◊〉 . I say , they know not that which makes free from sin and death , and brings to life ; no can they beleeve that , when it is declared to them ; but say none can be free from sin on this fide of the grave ; and account it errour to say that any can be free from sin here , or be righteous here without sin ; and say the most righteous man sins , and he that is borne of God sin ( which is Blasphemy so to say ) and this is , and hath been their doctrine in the world , amongst the Priests and profelsors , the Antichrists and Anrichristians , who are out of the life of Christ , and the true Christians that now their nakednesse appeares to thein shame , because they have not submitted to the righteousnesse by faith in Christ Jesus that they might be covered with it , who is the true Light ; to beleeve in the Light , that by it they might be led unto Christ Jesus from whence it comes , who is Gods righteousness , and thereby know the righteousness of the Law fulfilled in them , and know the kingdome of god within , which cometh not with observation , as Christ saith , and the righreousness in which it stands , and the power in which it stands is within ; and the Law of the Spirit , which makes free from the Law of sin and death , and the life which is eternall , which is the gist of God through Jesus Christ , in whom the Law of the Spirit of life is . But now all who are pleading for sin , and say , None be free from sin here , they are still under the Law of sin and death , ( which Paul sayd he was made free from ) Sin is still a Law to them , and they are servants to it , and so they are free from righteousness , as the Apostle said ; While ye were servants of sin , ye were free from righteousness ; but being made free from sin , ye became the servants of righteousness : That at sin had reigned unto death , so righteousness might reigne unto life through Jesus Christ our Lord . And againe ; His servants ye are whom ye obey , whether sin unto death , or obedience unto righteousness . Therefore come all ye Teachers and Professors of the World , what say you ? Can none be made free from Sin and Death here , while he is upon Earth ? what is there not a living man amongst you all who is quickned ? Is there none of you come up out of the Grave that can truly say , Oh Death , where is thy Sting ? Oh Grave , where is thy Victory ? Thanks be to God , who hath given me Victory over Death ? What are you all as Graves which men go over unawares ? Have none of you heard the Voyce of the Son of God yet , which they that hear shall live ? Are you all dead in your sins and trespasses , unquickned yet , in the Fall , in the first Adams state , in the Disobedience , by which Sin entare dinto the World , and Death by Sin ? Are you all there still where Death reigns ? Is there none come to Life , which is through the Obedience to Christ Jesus , the second Adam , the quickening Spirit , the Lord from Heaven ? Have none of you the Word of God abiding in you , which Word is Quick , and Powerfull , and the enterance of it gives Life ? Come forth and answer for your selves ; What are you all shur up in the unbelief untill this day , and have not beleeved in him whom God hath sent , who is the Resurrection and the Life , ( who saith ) he that beleeveth in me shall live for ever , he shall never dye ; for he hath Life in himself , and he gives Life to every one that beleeveth ; What are you all searching the Scriptures which testifies of Christ , and thinke to have eternall Life in them , and you not yet come to Christ that you may have Life ? him whom the Scriptures testifies of , and saith , He is the trus Light that lighteth every man that cometh into the World , that all might beleeve in the Light , and become Children of Light , and he who followeth him should not walke in darknesse , but he shall have the Light of Life , and know Christ Jesus , who is the way so the Father , the Truth , and the Life , who saith , No man cometh unto the Father but by me : I am come a Light into the World , &c. What doe you not beleeve Christ ? Or doe you thinke to find another Way to the Father ? an easier Way then Christ ? or a broader Way ? a Way which is not a Crosse to your Wills , or a Way where you may walke your selves without a Guids , that ye may goe whither you list , ( but that 's not the Way to God ) as Christ told Peter , when he was young he girt himself , and went whither he would , &c. Answer me plainly to these Queries , Oh ye Priests and Professors , who have been so long talking of the Scriptures , but have been out of the Truth , and out of the Life of Righteousnesse , and out of the Light , and out of the Way , who have been wandering in the Darknesse , not knowing whether you goe , and seeking the Living amongst the Dead , and are erred from the Truth in your hearts , and hold it in the unrighteousnesse , professing the true Words , but are , and have been out of the Truth , and so could never be established there ; for none can ever be established , but in the Truth and in the Righteousnesse . But ye have been out of the Life , and so are dead men still , and are yet in the Graves , and have not heard his Voyce that should raise you up yet , because you have not hearkened diligently that your souls might live ; though you have been long talking of him , and searching for him without in the Observations , and have been saying , Lot , here is Christ , and Lot he is there , in this Form , or in that Forme of Worship , and in this , or that Ordinande ; so Death hith heard of the fame of Wisdome , and hath been talking of the fame of Wisdome , which is justisied of her Children ; but ye who only have been talking of Wisdome , and speaking of it , while you were in the Death , and did not learne the Way to Life , ye are but soolish Children , and are not justified ; for you have all been but as the foolish . Virgins ( the best of you ) who have had Lamps , but wanted Oyle , and so ye are in the darke still , your Lamps are not burning , nor your Lights shining ; neither hath your Light so shined before men , that they may see your good workes , and glorifie the Father : But you have all professed that which ye did not possesse , and so are found in the hypocrisie , and your righteousnesse hath been like the Righreousnesse of the Scribes and Pharisees , whom Christ told , should in is wise enter into the Kingdome of Heaven ; Now all that are but there will be shut out ; though you have been talking of Faith , and Hope , and Sanctification , and Redemption , and Adoption , and Justification by Christ , and by his Righteousnesse , while you are in the Unrighteousness , and in the Sin , and Transgression , who would have Christs righteousnesse to be a Cloake and Cover for your sins , and would be justified by Christ in your sins , who came to save his peopie from sin , and to destroy sin , and to destroy the Devill who is the Author of it ; and he came to take away all Cloaks and covers for sin , who saith himselfe , If I had not come and spokon to you , ye had not had sin , but now have ye no Cloake for your sin , so he it is that hath spoken to you once and againe , but ye have not regarded , and he doth speak to you , and reproves you for sin , all of you secretly in your consciences , and for your evill deeds , by the Light of his Spirit , with which he hath enlightened you all ; who saith , Except ye beleeve that I am he , ye shall dye in your sins ; and then there will be no covering for you , for your shame and nakedness will be seene , though ye may call to the Rocks and Mountaines to fall upon you , and cover you . But the woe is unto all , who are covered with a covering , and not of my Spirit , saith the Lord ; and woe will be for ever to all such who want the covering of Gods Spirit at the last day . Therefore all people , turne in your minds to the Light of Christ Jesuswithin you , which doth reprove you for sin , and never consents to the doing of any unrighteous thing , and beleeve in the Light , and be obedient to it ( for obedience to it is life . ) Then will ye come to put off that , and be uncovered of that , which ye have been covered with , which the woe is too , & brings the trouble , and sorrow , and anguish upon your soules ; and which will bring shame and confusion , and woe and torment for ever , except it be cast off , and separated from . And who come to the Light of Christ , and beleeve in it , and love it ( which is the Law of the Spirit of life ) with it they come to be quickened , and made alive unto God , and made dead unto sin ; and so come to be covered with the covering which the woe is not too ; for the Spirit is Life because of Righteousnesse , but the body is dead unto sin ; As the Apostle said , How can we who are dead unto sin , live any longer therein ? Mark ! They who were quickned ( which Paul writ to , who were once dead in sins and trespasses , & children of wrath as well as others ) these were made alive unto God ; but they were first dead unto sin , and so could not live any longer therein , except they would goe about to build again that which before they had destroyed , and so make themselves transgres7s ; ors , 2 Gal. 18. Now this the Saints said and witnessed who were made alive unto God , and quickned by his Spirit dwelling in them , and made free from the Law of Sin and Death ; but now this is contrary to all the Apostate Christians ( the Priests and Professors ) in this Age ; who say , That they must live in Sin , and have the Body of Sin as long as they be here , and none can be perfect here , nor be made free from sin , but they sin in thought , word and deed dayly ; and say they had need to pray for the forgivenesse of the sins of their Prayers , and the best of their holy Duties is full of sin , and the most righteous doth sin , &c. and so teach people . These I say never yet did know sin destroyed , nor never yet come out of the transgression , nor our of the fallen Adams state , nor we yet re-quickned , but are still dead in their sins and trespasses , and therefore they are not like to shew people the way out of sin , or how to be freed from sin , for they themselves are still in the Death , the dead not raised yet , and therefore hath all their preaching and praying been in vaine , both to themselves and others , and their faith vain also , and they are yet in their sins , even as the Apostle said , If the dead arise not , then is our Preaching vaine , and your faith is vain also , and ye are still in your sins . Now you ( I say , ) who long have been called Christians , and you who have professed your selves to be Ministers of Christ , and yet are walking according to the Course of this World , not redeemed out of the World , nor separated from the World , but dead in sins and trespasses , unquickned yet , unmade alive unto God , in the Death yet , where all the World lyes who are in the wickednesse ; your conditions are far unlike to the Saints conditions , who spoke sorth the Scriptures , ye who are not yet come from among the dark world , who sit in the darknesse , and in the shadow of Death , and love darkness rather than Light , because their deeds are evill : And will not these Teachers and Professors abide with them in the darknesse ? And doth it not appear that they are resolved upon it , who say they must have sin , and cannot be freed from it here , but as long as they live here they must carny a body of sin about with them , and a body of Death , and so they walk in the shadow of it , and sit in the shadow of Death , and are not yet come to the Light , nor will they come to the Light , ( that they might see a way out of it ) but love their evill deeds rather than the Light , so there they are sate down in the darknesse , and remaine in the Death untill this day , and will not arise , and hearken to the Voyce of Christ Jesus , whom God hath given for a Covenant , for a Light unto the Gentiles , to open the blind eyes , and to unstop the deafe eares , and to bring the Prisoners oat of Prison , and them that sit in darknesse out of the Prison house ; and out of the House of bondage , where they are all in Egypt still , in the Land of darknesse ; and it hath been and is still the worke of the hireling Priests to cry peace to the people there ; and when any of the Servants of the Lord have been sent by him to call people our of the darknesse , to come to the Light of Christ , which he hath enlightned them withall , that by it they might be led out of spirituall Sodome and Egypt , where our Lord Jesus Christ hath been , and is crucified afresh , and put to open shame ; I say the Priests and Teachers , they have stood up to oppose , and have been like Jannes and Jambres who withstood Moses , and would have hindred the people from going our of Egypt , even to keep people in the darknesse , and by the flesh-pors of Egypt , where they may eat and drink with the drunken , and satissie their lusts , and yet notwithstanding tell the people that they are the Children of God , and Christians , and that none can be free from sin , and the best have their sailings , and so dawb with untempered Morter , and speak peace where the Lord speakes no peace , and so lead people about like silly women , laden with sins and diverse lusts , ever learning , but never able to come to the knowledge of the truth ; For who knowes the truth , the truth makes them free , and brings them from under the load , and from under that which burthens , and vexeth the righteous soul , as the righteous soul of Lot was vexed from day to day with the uncleane conversation of the wicked Sodomites ; Now these would keep people in Sodome and Egypt , under the heavy burthens and loads in the fleshly lusts , and filthinesse by the flesh-pots of Egypt , that even peoples hearts and minds have been boyling up with wickednesse and uncleannesse , and their eyes full of Adultery who cannot cease from sin , and here they have been ever learning , but could not know truth while they are there ; and so by this means they have made people to pay them for reaching of them , and to uphold them , and give them fire , and these are the blind leaders of the blind into the Ditch . But who comes to the Light which Christ Jesus hath enlighmed them withall , to waite in it , and hearken diligently to it , they hear the Voyce of Christ and live , and arise up from their seats , and so come out of Egypt , and out of the shadow of Death , and the house of bondage , and from under Pharaoh and his Taskmasters , and they come through the Sea , ( as Israel did , and was Baptized unto Moses in the Cloud , and in the Sea , ) and through the fire to be Baptized into the name of Christ , with the Spirit and with Fire and to be baptised all into one Spirit , and to be made like unto Christ in his Death , to be made dead unto sin that they may not live any longer therein , and to drink of the spirituall drink , and to eate of the spirituall meate , and to drink of the spirituall Rock , which Rock is Christ that is gone before us , ( which Rock is the same which Israel drank of which followed them ) who were under the Law untill the Seed came , which Seed is Christ , who redeems from under the Law , who was made under the Law , that he might redeem them which were under the Law , who fulfilled the Law , and blotted out the hand writing of Ordinances , and nayled them to his Crosse , which whosoever are followers of him , they must take up this Crosse which crucifies the flesh with the affections , and lusts , and makes dead unto sin , and slayes the Transgressor , and so makes peace through the blood of his Crosse ; I say this Crosse must be taken up dayly by all who will be true Disciples indeed , and true Christians ; the Preaching of which Crosse now to the World and Professors therein is foolishnesse , and is despised , and cannot be endured , as it was formerly to the Jewes a stumbling block , and to the Greeks foolishnesse ; but unto them that beleeved therein both Jewes and Greeks , it was the Power of God , and the Wisdome of God , and to them that believe now it is the same , but unto the unbeleeving it is foolishness even to all who are not yet turred to the Light of Christ Jesus within , which he hath enlightned them withall , they are still in the unbeliefe , and so never yet knew the Power of God , nor the Wisdome of God , and so it is foolishnesse to them , for they are all spiritually blind , and so cannot discern the things of God which are spiritually discerned , but are all as foolish and sottish Children without understanding , and untaught , and unlearned , neither are they come to receive the Law from him who is the Law-giver , that they might be taught of him , who sarth , Learne of me , I am meeke , and lowly im heart , and ye shall finde rest for your soules , and be made wise unto salvation , for in him is hid the treasure of wisdome cand knowledge . Now all those who only lookes out at , the Scriptures , and comes not to the Light of Christ within , which the Scriptures declares of , the treasure of wisdome and knowledge is still hid from them ; for it is in Christ Jesus from whence the Light comes ; which Light leadeth to Christ , where the treasure is hid , and where the Life is hid from all the world yet , who are searching the Scriptures , and thinking in them to have eternall life ; But ye will not come unto me that ye may have life , saith Christ ; I am the Life , the Way , and the Truth , and our Life is hid with Christ in God , sayd the Saints . Therefore now all people , this is an Invitation of love to all your soules , to turne in your minds to the Light of Christ within you , which is spirituall , holy , true , just and good , which will let you all see what your words are , your actings are ( though done in secret ) and what the thoughts and intents of your hearts are , it will try them all , and let you all see ( your minds being truly turned to it ) what is in your hearts and minds , and what your wayes are now , and have been , and what your lives are , and how you have lived . Now this I say , which lets you see these things , and reproves what is contrary to it , will let ye see whether ye are come to Christ yea or nay ; who is the Way unto God , the Truth , and the Life ; and the righteousnesse of God , from whence the Light cometh ; and so here every one of you will know Judgement layd to the Lyne , and righteousnesse to the Plummet , and that which is lyes and deceit , and hypocrisie , will be Judged , and condemned in every particular , with the Light , which is and will be the condemnation of the world , who love their evill deeds , evill wayes , evill lives , evill thoughts and intents of their hearts , and evill words , rather than the Light which doth reprove them : and therefore the way , the truth , and the life , which is Christ , is hid from them ; and they know not him in whom the treasure of wisdome and knowledge is hid . Now the Light is that which doth Reveale , and make manifest that which is hid , and hath been hid from the wise and prudent men of this world , and hath been hid from ages and generations past . But now is the Truth plainly seen , and known , and declared , as it was in former ages ( by them whom it was then manifested to , by the Spirit of God ) Even by us ( whom the world in soorns call Quakers ) who have beleeved in the Light of Christ , and received the manifestation of his Spirit ( which is Light ) which is freely given , and tendered unto all , and hath appeared unto all ; but is not , neither hach been received by all . But as many as receiveth him , to thom doth he give power to become the Sons of God , even to as many as beleeve i● his Name , who is the true Light , and who is true , and faithfull , and everlasting ; The same to day , yesterday , and the same for evermore . And this we can declare forth freely unto the Nations round about , which we have freely received of him , even of his Spirit of truth , which was the promise of the Father , To lead us into all truth , whereby we are come to know the Leadings of the Spirit ; and know that we are the Children of God , and taught of God ; and led by his Spirit , and this is it which doth comfort our hearts , and assure us that we are his Children : And as many as are the Sons of God , the same are led by the Spirit of God ; as the Children of this world are led by the spirin that is of the world , which is of him who is called the God of the world ; whose work it is to blinde the mindes of people ( as we were also at well as others ) while we were in the vaine conversation , and walked according to the course of this world , even the Prince of the power of the ayre ; that spirit which now worketh in all . the Children of disobedience . And they may be easily known , for they are full of ayre , and talke of that which they possesse not , of others conditions and not their own , and so have been in travell ( as it were ) but have brought forth nothing but wind ; have a form of godlinesse , but want the power , and are talking of the Spirit of God , but are led by the spirit of this world , and are disobedient to the manifestation of the Spirit of God , which reproveth them for sin , and checks them secretly when they doe evill . But all who receives it , and are obedient to it , they know the movings of the Spirit , and the teachings and leadings of the Spitit ; and what it is to be borne of the Spirir , and what it is to live in the Spirit , and to walke in the Spirit , and to mortifie the deeds of the body by the Spirit , and so to be quickned by the Spirit ; and what it is to be raysed up from the Dead ( with Christ ) by his Spirit dwelling in them ; Now if any man have not the Spirit of Christ , the same is none of his . Therefore how can any of the Priests , and Teachers , and professors in the world confesse Christ come in the flesh , and know not the Spirit which is of God , &c. Who say they have not the same Spirit that was in Christ & the Apostles , and Saints , and say none have the same Spirit now which they had ? Therefore I say truly they are not like to know that Spirit , who are erred from it , nor confesse Christ come in the flesh , who are of another spirit , which not being the same , must needs be the spirit of this world ( which is the spirit of Antichrist ) by which they cannot know the things of God ; for none knowes the things of God , saving the Spirit of God ; neither were they like to discerne them , or demonstrate them by the Spirit which they have not , but are erred from it ; nor know the Scriptures which were given forth by the Spirit of God in the Prophets , Christ , and the Apostles , but give their private interpretation of them , and meaning which they add to them , which is of no private Interpretation ; for the Spirit of the Lord was but one in all them that spoke them forth ; and them who are in the same Spirit and Life now reads them , and knows them again as they were spoken , and knows the Interpretation of them , which is not private , but publique , and plaine , and manifest ; But all who are of another spirit , they are erred not knowing the Scriptures , nor the power of God ( as Christ sayd ) and so they neither know that which hath been spoken by the Spirit of God formerly , not what the same Spirit speaketh expressely now , not what the Scripture meanes where it is spoken plainly and expressely . And truly it is no wonder now to see it so ; for people and their teachers are so farr erred from the Spirit by which the Scriptures were spoken forth , that it is become a strange thing ( which cannot be beleeved ) even amongst all forts of professors who are called Christians ; For one to say he is moved by the Spirit of the Lord to speake , or to pray , or to doe any thing else ( as the servants of the Lord were in former times ) and this is become a scorne and derision amongst them , which is a shame to them , and doth plainly manisest what spirit they are of . Now if they were Children of God , or Sons of God ( who are led by the Spirit of God , as some of th one professe themselves to be ) mark this diligently , then must they needs know the meaning of the Spirit of God , and the leadings of it , otherwise it could not lead them and they not know it ; And they would be in the spirituall feeling , and tasting , and savouring , and discerning of the things of God in themselves , and of the fruits of the Spirit in others brought forth , and try all Spirits with that , and know them , and love the good , and not mocke and scoffe at them . And so I say , then it would not be a strange thing unto them , if they themselves were come to know a motion , or leading by the Spirit of God in themselves , which would manifest that they were the Children of God , and Sons of God ; that they were of Christ , who have his Spirit , and are led by it , and so were true Christians , and followers of Christ ; and this would be a true restimony to themselves , and to others ; And then surely they , neither any of you would mocke , or scoffe , or scorne at any who can witnesse the same . But now the want of this hath caused your nakednesse appear to your shame , and to the shame of all your blinde guides whom ye have so long been following for teaching , who have caused you to erre by their lyes , otherwise they might have brought you to have known the truth before now , and to have raught you better manners , then to have scoffed at it , and at those who have declared it amongst you , and walke in it ( whom you in scorne call Quakers ) and utter forth evill words , which corrupts the good manners ; howsoever if it were so , that we were not in the truth , but in the errour , and not moved by the Spirit of the Lord , as ye say , but erred from it ; then we were but where ye are . Now Friends this I say , and testifie in the Lord , and know assuredly that my testimony is true , and Gods witnesse in all your Consciences shall beare witnesse to it to be true , and the Scriptures of truth will beare witnesse to the same ; That ye cannot say in truth ( whom any of you doe scoffe , or scorne , or mocke , or reproach any of us , or others ) that ye are moved thereunto by the Spirit of God , or led unto it by the Spirit of God , or taught by the Spirit of God to doe so , or taught by the Scriptures to doe so , which the holy men of God spoke forth , which ye call your rule . Neither can ye say , that scoffing , and scorning , and repsoaching , and persecuting is the fruits of the Spirit of God . But on the contrary , it is the fruits of that spirit in you which lusteth to envy , which is of the Envious one , the enemy of all mankinde , the Devill , who was a lyar , & a murtherer from the beginning , & out of the truth . And so it is he that moves some to murther now , and some to accuse falsly , ( for he is the accuser of the Brethron ) and he moves some to persecute , and to hate , and to cast into prisons now , ( those that live in the truth , and bear witnessetoit ) and he moves others to scoffe , and scorn , and speak all manner of evill of them that are good now in these dayes , as he did of old ; He it was that led Cain to murther his Brother Abell who was a righteous man , and it was he who moved Ishmaell to mock at Isaac , who was the Son of promise ; and it was he ( the Devill ) that moved the Scribes and Pharisees to say that Christ had a Devill , and that he cast out Devills through Belzebub , &c. and led them to persecute Christ , and put him to death , and Judas to betray him , and the High Priests and the rest to spit upon him , and smite him , and Crown him with thornes , and mock at him , and to say haile King of the Jewes , and to cry to have him crucified , and Barrabas to be released , ( who was a Robber ) Now here are some of the fruits of that spirit which is not of God , nor of Christ Jesus , but is against God , and against Christ Jesus : And the Scripture saith Be not ye mockers , lest your bonds be made strong ; and the Scriptures speaks of some who mocked the Messengers of God , and despised those whom he sent to warn them till his wrath broke out upon them to destroy them ; now they that did so were not mov'd & led by the Spirit of God , but by the evill spirit which is of the Devil . Therefore now all people try and examine your selves , and see what Spirit ye are of , and what Spirit ye are led by , by the fruites which ye bring forth : For this I say , and know and testifie , that there is no people upon the face of the earth , but they are either of the good Spirit , or of the evill Spirit ; that is , they are either led by the Spirit of God , or by the Spirit of the Devill ; and this is that , which doth nearly concern all people to know which of these they are led by , which they may know by the fruits which they bring forth , for that is it which doth , and will make it manifest plainly , even as a Tree doth manifest it selfe what it is , whether good or evill , by the fruit it brings forth , for the fruit doth come from the sap and vertue , ( or as I may say , the spirit and life that is in the Tree ) which comes from the Root of it , and ground in which it stands ; Now the Scripture saith , A good Tree bringeth forth good fruit , and again , If the Root be holy , so are the Branches , then the fruit is good , there is the good Tree ; but now if the root be rotten or corrupt , which stands in the cursed ground , then the branches will be rotten and corrupt , & the fruit will be evill , or none at all , and there is the corrupt Tree , which is to be hewen down and cast into the fire , and burned , for it is good for nothing else ; And there is the plant which must be plucked up , which Christ saith , the Father hath not planted , for its a degenerate plant . Now people these Parables are true , therefore learn to read them , and understand them with the Light that Christ Jesus hath enlightned you withall , who spake them forth unto the World , who is the Gift of the Fathers love unto the World , whom he hath sent a Light into the World , that all men through the Light may beleeve , which they that did beleeve in him who is the Light , he said unto them , it was given to know the Mistery of the Kingdoms of God , but unto the World who did not then beleeve in him , they were Parables , and are so still to this day . Now the Light which Christ Jesus hath enlightned you withall is the Gift of God to you , and the manifestation of his Spirit which is given to you , and his grace which hath appeared unto you all , ( which brings salvation ) therefore receive it , and beleeve in it , and be obedient to it , and so you will come to know the Misteries of the Kingdome , and to understand all the Parables which Christ spake to the World , & know the Key of David which opens and none shuts , and shuts and noman opens ; otherwise ye will all remame in the dark World still , which loves not the Light , but doth choose darkness rather ; and they will remaine Parables to you still , and ye will be shut up in the unbelief , and in the darkness , & the Light will be your Condemnation for ever . Therefore in true love I exhort you all to consider , in time oh all ye People , Professors and Prophane , that ye may escape that eternall condemnation and Judgment which will come upon all the World of Unbeleevers , and ungodly men , who doe not beleeve in the Light of Christ Jesus , who is come a Light into the World , but slight it , and hate it , ( and say it is not sufficient to lead to Christ , and to lead to salvation ) which reproves you for sin , and for your evill deeds , that ye might be turned from sin and from the power of Sathan to God ; otherwise your sins , and your evill deeds , which now ye love rather then the Light which reproves them , will be sufficient to sinke ye downe into hell , and into the pit of perdition . I say now is the day of the Lords visitation of his grace and mercy and love to your souls , that he would not have any of you to perish , but all to come to the knowledge of his truth , which would surely save you , and set you free . Every one therefore seriously to sit downe and consider where ye have been , and what ye have been doing , and what ye are doing , and what ye have gotten , and what ye doe possesse of all that which ye have made profession of , and what assurance ye have of the health , and welfare , and salvarion of your soules ; and what certain Evidence and testimony ye have thereof in your selves , and to your selves ; For that alone will stand you in stead , and be your comfort and stay in time of trouble , and in the houre of tempration , and when ye come to lye upon your death-beds , when all things else will fayle you , and yeeld ye no comfort nor helpe ; nay your teachers whom ye have so long been following , cannot helpe you , nor comfort you , if ye have not the witnesse in your selves , and testimony of Gods Spirit to beare witnesse with your spirits that ye are the Children of God ; all your profession will be nothing worth , which hath only stood in words and out-side worships , and formes , without the power and life of that which ye have professed . Therefore honestly consider in time , and turne in your minds to the Light of Christ Jesus in all your Consciences , which is Gods witnesse in you all , which will either accuse or excuse you , and acquit , or condemne you in every thing that ye doe , or word ye speake , or thought that ye thinke . If ye doe turne your minds into it , and waite in it , by it you will come to see , and examine , and truly to search and try what is in your hearts and minds at all times , and so come to be acquainted therewith , and see what lodgeth there . Otherwise ye will not know , nor be acquainted with your own hearts , which will then deceive you , for they are desperately wicked , and ye will not know that wickednesse that is there , which is ready to joyne to any thing that is evill , and to be led into any errour ; but as ye doe minde that of God within you , which will searh your hearts , and try your reynes . And in this Condition have people been , and are still in the World , and in all their professions there and worships , which stands in ourward observations , and carnall ordinances , and worships set up in mens wills , and practised in the worlds spirit , which knowes not God , nor the things of God , and are in their own wills , and led by that spirit . So their hearts & minds are drawn out into those things , to looke at the things that are seene which are temporall , which are of the World , from that which may be known of God , which is manifest in them , from the things which are not seene , which are eternall , and with which they should know the true , and living God , whom they have for a long time been thus ignorantly worshipping , not knowing of him , though he was not far from every one of them , neither have they known the true worship of him , which is in the Spirit , & in the truth , in wch the true Church stands and is gathered our of the world , and out of itsworships & wayes and customes , which are corrupt , and are upholden by mens lawes , made in their corrupt wills , whereby they have compelled people to their worships which is not true , but are all erred from the truth , and true worship , and true Church which is in God the Father of our Lord Jesus Christ , the pillar and ground of truth , wherein they worship God in the Spirit , and in the truth , and so have found the Father , who is seeking such to worship him in this his day , which now is dawned after the long night of Apostacy & darkness which hath been over all people , so that the whole earth hath been covered with darknesse , and the vayle hath been over all faces , and the whole Earth been corrupted by the abominable worships that hath been therein in this time of darknesse in the false Church , which is the whore of Babylon , the mother of harlots , and the abomination of the Earth ( gotten up in the roome of the true Church ) with her false worships in Imitation of the true worship , whereby all nations have been drunken with the Cup of her fornications ; And all the Emperours , Kings , Princes and Judges , and Rulers of the Earth , and they have all been making of Lawes to uphold her , and she hath ridden upon them , for they have been the beast which have carried her ; and the beast and the false Prophet ( which receives their power from the Dragon ) have made warr with the Saints , and overcome them ; and their blood hath been shed by her , which hath cryed , and doth cry unto the Lord for vengeance , and the Lord hath heard the cry of it . And he is now risen to take vengeance upon all them that dwell upon the earth , where the Devill hath been their King , who is the Dragon that old Serpent , who was cast out into the earth ; And now the time is come that he shall be bound and chained and cast into the pit , and the beast & the false Prophet ) with him , shall be taken alive and cast into the Lake . And the Lord God is come to Judge the great whore ( the false Church ) who hath set upon the Kings of the Earth , & made them drunke with her cup , and to render vengeance with fury upon her , and burne her with fire . And all her Merchants shall cry woe and alacke , who have been made rich with her merchandize : and the great City shall fall in which they have been trading ; which is Babylon the mother of them all ; in what forme , or profession , of shew , or colour , or dresse soever they have appeared ; For the houre of her Judgement is come , and strong is the Lord that Judgeth her . Therefore woe , woe , from the Lord will be unto all that seek to uphold her , and come 〈◊〉 〈◊〉 of her ! For all that drinke of her cup , and partake with her in her s●●● , must be sure to partake of her plagues . And the decree of the Lord is sealed , and gone forth against her , and the warre is openly proclaimed against her , and the Beast , and the false Prophets who have gove forth to deceive . And the Lambe is come forth , and his sword is drawne , and ho is riding on conguering and to conquer , and with him are his Saints , who are called , and faithfull , and chosen , who are made willing to follow him whither soever he goes . And the victory is determined , the Lambe and the Saints shall have the victory ; and their weapons are not carnall , but spirituall : For with the sword of the Spirit which proceeds out of the mouth of the Lambe shall all his enemies be slaine ; and great shall be the day of slaughter of Gods enemies , who have the Beasts marke , or his name , or are of the number of his name ; they shall all be slaine both small and great ; even all whose names are not written in the Lambs book of life , who was staine from the foundation of the world . And this the Lord is now bringing to passe in this his day , not by might , nor by power , but by my Spirit will I doe this , saith the Lord . And therefore blessed are all they who have an care to heare , and an eye open to see what the Lord is doing , and a heart to understand , and receive his counsell , and to doe his Commandments , and his will , and to answer his requirings . Written by a Friend to all your soules , a lover of truth and righteousnesse , and a sufferer for the testimony of a good Conscience towards God ; Who am called by the name of Henry Fell . Written at Thersord in Norfolke the place of my Imprisonment , the 5th month in the yeare 1660. THE END . Notes, typically marginal, from the original text Notes for div A41026e-140 2 Thess , 2.9 , 10 , 11. Isa. 5.24 . Isa. 66.15 . 2 Tim. 3.5 . Iude 10. 2 Pet. 2.1 , 2. 12 Cor. 4. Acts 20.29 . Math 12.30 . Rom. 8. 1 Iohn 4.5 . 1 Iohn 4 8. 1.3.12 , 13. Iohn 8.44 . 1 Iohn 2.22.4.20 . 2 Cor. 4.4 . Isa. 5.20 . 1 Cor. 2.8 . Math. 15.14 . 2 Pet , 1.19 . Rev. 3.17 . Iohn 1.9 . Iohn 12.35.36 . Isa. 55. Mark 8.18 . Ephef : 2.1 . Isa. 47. Rev : 3.18 . 1 Cor : 2.10 , 11 , 12 , &c. Heb. 3.10 . Rom : 1.21 . Matth : 5.13 . Mark 9.5 . Matth : 15.11 . Mark 7.20 . Matth : 15.18.19 Eccles. 9.2 . Mal: 3.15.18 Luke 6.45 . Ier : 17.9 . Psal. 32.9.39 . Iames 1.26 . Iames 3.2 . Iohn 4.23 , 24. Matth : 7 2 Pet. 1.3 , 4. Matth. 7.15 , 16 , 17. Ieremy 23. Isa. 56. Rom. 16. Ezek. 34.2 , 3. 10 , &c. Iohn 10. Iohn 10. Ephes 2.12 . 1 Thess. 5.7 . Iohn 10.10 . 2 Tim. 3.6 . Isa. 3.12 . 1 Tim 〈…〉 Iohn 3.19 , 20 2 Cor. 6.17 . Rev. 17.4.9 , 10 , 11 , 12 , 15 , 20. 1 Cor. 3.13 . Iohn 3.19 . Ierem : 3.23 . Rev. 6.15.16 . Matth. 7.23 . Luke 13.27 . Matth. 7.20 . Gal. 7.17 . 2 Thess. 2.8 . Heb. 2.14 . 1 Iohn 3.8 . Iohn 8.29 . Iohn 1.11 , 12. Matth. 6.9 . Romans 10. Luke 17.20 . Matth. 3.23 . Heb. 12.13 . Acts 13.41 . Iohn 16.25 . 13 . verse . Rom. 8. 1 Pet. 4.10 . 1 Tam. 17. Iohn 17.3 . 1 Ioh. 5.19 , 20. Iohn 1.16 . Rom. 11.6 . 1 Cor. 1.29 . Luker . 35. 1 Cor. 2.8 . Rom. 2.19 , 20 , ●● . Gal. 5.22 . Math. 23.31 . Deut. 12.85.18 . Iam. 5.6 . Math. 13.14 . Mark 9.12 . Ioh. 5.37 , 38. Joh. 3.19 , 20 , ( 21. Joh. 8.12 . John 1. 1 Cor. 12.7 . 1 Iohn 9. Ezek. 13.3 . Ier. 14 14. Ier. 23.25 . Isa , 50.11 . 1 Ioh. 11.12 . 2. Tim. 2.19 . Isa. 53.2 , 3. Isa. 6 , 13. 2 Col. 1. Rom. 1. 2 Tim. 3.8 . 1 Tim. 6.10 , 21. Judg. 3. 1. Cor. 2.5 . 1 Tim. 3.9 . Math. 29.48 . ( 49. Luke 18.8 . Luke 1.78 . Math. 24.14 . Mark 16.15 . Isa ; 49.8.42.6 . Isa. 28.18 , Exod. 5. 2 Gor. 11.15 . Matth 12.29 . Luke 11.12 . Matth. 10.34 . Acts 26.18 . Isa. 42. Iere. 31.31 . Pro : 6.23 . Psal. 19.7 , 8 , 9 , 10 , 11. Psal. 119.97 , 98 , 99. Rome 7. Rom : 7.1 . Rom : 10.4 . Mat. 23.27 . Mat : 23.13 2 Pet. 2.14 . Iohn 1.9 . Iohn 12.35 . 2 Pet. 1.17 , 18 , 19. Mal. 4. 1 Pet. 2.11 . Luk. 10.30 , 31 , 32.33 . Iohn 10. Hosea 6.9 . Math. 25. Rom. 10.3 . Rom : 8 Iohn 1.34 . Rom : 4.7 . Rom : 6.2.6 , 7. Rom : 6.18 . Rome 8.10 . 1 John 1.7 . 1 John : 3.8.9 . I Joh : 3.6 . I Iohn 5.18 . Rom : 8.3.4 . Rom. 8.2 . Rom. 6.18 , 20. Ephef. 1.1 . 1 Gor. 15.55 , 56 , 57. Ioh. 5.25 , 28. Rom. 5.12 , 19. ( 21. 1 Cor. 15.46 . ( 48. Heb. 4.12 . Iohn 11.26 . Ioh. 8.12 . Iob 28.22 . Luke 10. Math. 5.16 . 1 Cor. 15.14 . Isa. 42. Isa. 49. Rev. 1.8 . 2 Tim. 3.8 . 2 Tim. 3 : 6. Ioh. 8.32 . I Cor. 10.2 . Rom : 6.3 , 4. Gal. 3.19 . Math. 16.24 . 1 Coll. 20. 2 Coll. 14. Cor. 1.18 &c. Mat. 11.30 . 1 Iohn 4.5 . Iohn 26.40 . Iohn 11.25 . Iohn 14.6 . Isa. 28.17 . Col. 2.3 . Col 1.26 . Ephef. 2.3 . Rom. 8.11 . 1 Cor. 2 , 12 , 13 , 19. Isa. 9.24 . Math. 2.29 . Mark 2. 24. Ezek. 3. 1 Tim. 4.1 . 2 Pet. 1.20 , 21. Iames . 41.5 . Chron. 6.16 . Isa. 6.22 . Math. 7.16 , 17 , 18 , 19. Joh. 1.9 , 10. Math. 13.11 . Titus 2.11 . Rev. 3.7 . 2 Cor. 4.16 . Acts 17.23 . Iohn 4. Rev. 17.2.18 . 18.3.9 . 19. & 19. Rev. 13.4 . 17. & 3. Rev. 12.9 . Rev. 20.3 . Rev. 8.4 . Rev. 17.4 . Rev. 14.4 . Rev. 21.27 . Zach. 4.6 . 
A29667	----	The nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the Right Honorable Robert Lord Brook, in a letter to a private friend ; by whom it is now published for the publick good. Brooke, Robert Greville, Baron, 1607-1643. This text is an enriched version of the TCP digital transcription A29667 of text S103446 in the English Short Title Catalog (Wing B4913). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 148 KB of XML-encoded text transcribed from 107 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29667 Wing B4913 ESTC S103446 11942902 ocm 11942902 51295 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29667) Transcribed from: (Early English Books Online ; image set 51295) Images scanned from microfilm: (Early English books, 1641-1700 ; 17:1) The nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the Right Honorable Robert Lord Brook, in a letter to a private friend ; by whom it is now published for the publick good. Brooke, Robert Greville, Baron, 1607-1643. [20], 189 p. Printed by R. Bishop, for Samuel Cartwright ..., London : 1641. Reproduction of original in British Library. eng Truth. Soul. A29667 S103446 (Wing B4913). civilwar no The nature of truth its union and unity with the soule, which is one in its essence, faculties, acts; one with truth. Discussed by the Right Brooke, Robert Greville, Baron 1641 26613 17 90 0 0 0 0 40 D The rate of 40 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Rina Kor Sampled and proofread 2003-10 Rina Kor Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE NATURE OF TRUTH Its Union and Unity with the SOULE , Which is One in its Essence , Faculties , Acts ; One with TRUTH . Discussed by the Right Honorable ROBERT Lord BROOK , in a Letter to a private Friend . By whom it is now published for the Publick Good . LONDON , Printed by R. Bishop , for Samuel Cartwright , at the Bible in Duck-lane , 1641. THE PREFACE to the Reader , Shewing what first gave Birth to This Discourse of TRVTH . READER , WIthout an Epithet : for , you must expect no complements . I am now a Pleader , and so am forbid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Yet , with submission to That Severe Court * , I hope 't will be no offence , by breaking their First Injunction , to keepe their Second . One Word then by way of Preface , may perhaps not seeme unseasonable , unnecessary , and so not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This Divine Discourse of Truth , comming to me , from so Noble an Hand ; I could not envy it the Publique Light : For , what heart could indure to stifle such a Beauty , at its first Birth , at its first Breath ? Nay , though Cruelty should scorne to take a check , yet Power it selfe , might plead impotent , for such an Act. For , where , or who is He , that can resist the struglings of Divine Truth , forcing its way out from the Wombe of Eternity ? Where , or who is Hee that by a Viperous wrea●he * , or other assault , can smoother Hercules , though yet but sprawling in his cradle ? View then This new-borne Beauty ; mark its Feature , proportion , lineaments ; Tell mee now , was Its Birth an object of pity ? or rather of envy ? at least admiration ; for , Envy findes no place in Noble spirits . One thing yet , I must excuse ( which yet indeed needs no excuse ) A Second Conception is here First borne ; yet not Abortive ; no , but by mature thoughts , 't is againe decreed , the elder shall serve the younger . For , That was meant the Act , This but the Prologue , ushering in That yet more curious Concept ( if such be possible ) which was an Embryo before This , but is yet Vnborne . The truth is , This Noble Lord ( the Author of this following Discourse ) having dived deep in those Prophetick Mysteries ( at which his first lines glaunce , in this ) was even forced ( by that occasion ) upon a more exact and abstract speculation of Truth it selfe ; naked Truth , as in her selfe , without her gown , without her crown . At first view , hee saw her sparkle with most glorious luster ; But her Rayes daz'led his eyes , so that he durst not , hee could not , enough behold , admire , and adore , her perfect Beauty , exact Proportion , Divine Harmony ; yet though daz'led , he viewed still ; remembring that of the Ar●opagite , Earthly Bodies are best seene in , and by , Light ; But Spirituall Beauties , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in , and by , Divine Clouds , Divine Darknesse ? This , This is the best Perspective to Divine Objects ; and the Brightest Starres shine best , sparkle most , in the Darkest , the Blackest Night . That which ravisht his Soule most , and most inforc'd him more to pry , to adore more , Was , the experience of that which Plato speaks : When our Soules ( saith he ) glance first upon Divine Light , they are soon ravisht , and cannot but pry more and more , because in it they see {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , somewhat of Kin to themselves . And this Kindred , if I mistake not , is the neerest possible ; more then Consanguinity ; I had almost said more then Identity it selfe . For , alas , that Corporal Vnion in Materials , which we miscall sometimes Identity , is at best but a cold touch in a point or two ; a most disdainful embrace ( at greatest distance ) in those Beings which have much {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and but little {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Plato's Mastet taught him long agoe . But in Spirituall Beings , and in These only , is True Harmony , Exact Convenience , Entire Identity , Perfect Vnion , to be found . Such , even Such , is That neer Relation , That neere Kindred between the Soule and Truth ; as will fully appeare in This following Discourse of Truth ; ( which was never meant , nor now published , but as a Prodromus to a Future Treatise about Prophetick Truth revealed now in Scripture : ) Of which I shall only adde this ; Read it ; if it displease , Read it again , and yet again ; and then judge . It needs not my Apology ; if so , I might truly say , When 't was first VVrot , 't was intended but a Letter to a private Friend , ( not a Critick ; ) and since its first writing , and sending , 't was never so much as perused , much lesse , refined , by its Noble Author . One VVord more I must speak , and so have done . If any Ingenuous Reader shall Dissent ( in any Particular of Consequence ) and freely , yet ingenuously , manifest the Reasons of his Dissent : Nothing can bee more gratefull to This Noble Lord , who promiseth the Fairest Answer ; for , His Aime is only Search of Truth ; which , His Lordship well knows , is oft best found , as Sparks in the Flint , by much Contusion . Yet , if any shall wrangle , not dispute : rudely thrust , or strike not like a Gentleman ; His Return will be , only a Rationall Neglect . I. S REcensui tractatum hunc , qui inscribitur , ( The Nature of Truth , ) per illustrissimum piissimumque Dominum . Robertum D. Brooke editum : apprimè sanè Doctum , profundisque conceptibus insignitum : quapropter dignissimum arbitror qui in summam utilitatem typis mandetur . Novemb. 19. 1640. Johannes Hansley , R. P. Episc. Lond. Capell . domest. THE NATURE OF TRUTH . Discussed in a Letter to a private Friend . SIR , I Have according to my poore talent , essayed to finde out the true sense of the Spirit in these * two Chapters , and in this Inquest , have improved the labours of the piously learned ; from whom I have received little other favour than this , that they have not seduced me ; they not having approached so neere to the truth , as to dazle it . I confesse , that Reverend , that bright man , Master Brightman , hath clothed his opinion , with such a Sirenian glory , that he had almost been to me an ignis fatuus . I had almost , in following the old , lost the young , lost the nest of Lapwings . But , with all respect to his Worth , ( if I am not mightily mistaken ) I have escaped that Syrtis ; and yet dare I not with the Philosopher cry out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; for , * who is fit for these things ? Every truth is * a myste●y ; what must that be then , which is purposely vailed by the Spirit ? Iesus Christ , who is styled in Scripture , the * way , truth , life , light , ( and these things are apprehended by sense , and are common ) is to * the Iewes a stumbling blocke , and to the Greekes foolishnesse . May we not then justly say of him that dares pry into the Arke , with hopes and thoughts cleerly to unfold the mysterious , the propheticall part of Iesus Christ , to unknit the Gordian knot ; May wee not say of him , what GOD saith of Iob ; Who is this that darkeneth wisedome with counsell ? Alas , are we not all since Adams lapse buried under the shadow of death , and lost in the region of darknesse ? Who is there that knoweth truth ? * He that thinketh hee knoweth any thing , knoweth nothing as he should . Morall truth , which ( as some thinke ) is yet more within our reach , than those sacred mysteries , is unknown to us , both in the universall nature , and in the particular actings of it ; Difficilia quae pulchra . Indeed Truth is that golden apple , which though it hath ( in some sense ) beene offered to the fairest ; yet the most refined wits , the most high-raised fancies of the world , have courted her in vaine , these many ages : For whilst they have sought , with a Palsie hand , this glorious star , through the perspective of thicke reason , they have either mounted too high , and confounding the Creator with the creature , made her God ; or descending too low , and deserting the universal nature , have cōfined their thoughts to some individuall Truth , and restrained her birth to severall parcels within the Chaos . THE NATURE OF TRUTH . It s union and unity with the SOULE . CHAP. I. The Vnderstanding and the Truth-understood , are one . TRUTH is indeed of the seed Royall , of Progeny Divine : yet so , as to be ( for I may say of her , what the Spirit saith of Faith ) * neere us , to be in us . And when she is pleased to descend into our valleys , and to converse with us , shee erects her own pavilion , and doth fix it in whatsoever is lovely in us . The Vnderstanding is her throne , there she reigneth , and as she is there seated , as she shineth in that part of the soule ; she appeareth to me under two notions , which are also her measure through the whole sphere of Being ; as will be discovered more hereafter , when these lesser streames shall have emptied themselves by progresse into a larger river . First , that very Being , which immediatly floweth from above , and is the rise or the first and uniforme ground-work in this particular Being which we now treat of , and which under this notion wee call the form or substance . Secondly , those workings which breathe from thence , as all actions and sayings , which are ( in our phrase ) the effects of a reasonable soule . I shall first in few words treat of the first , and then very briefly conclude with a word or two upon the second part of Truth . This first Truth is the Vnderstanding in its Essence : for what is the Vnderstanding other than a Ray of the Divine Nature , warming and enlivening the Creature , conforming it to the likenesse of the Creator ? And is not Truth the same ? For the Beauty of Truths character is , that she is a shadow , a resemblance of the first , the best forme ; that she is light , the species , the sparkling of primitive light ; that she is life , the sublimation of light , that she may reflect upon her selfe . That she is light , none will deny ; that light in reasonable creatures is the fountaine of life , is manifest . For the forme of a reasonable soule is light , and therefore when the soul informeth and giveth life to Animal rationale , it enableth the creature to work according to light , and upon Her accesses the organs can entertaine light , as the eye then beholds the light of the Sun ; upon Her retirements they are dark and uselesse . Thus whilst life is light , and light is Truth , and Truth is conformity to God ; and the understanding as we yet discourse of it , is this light to the soule , the Vnderstanding and Truth can be but one . CHAP. II. The second Argument , proving that truth is the Nature of the Vnderstanding . I Know the learned choose rather to stile the understanding , a faculty ; and so institute a soule recipient ; a Being ( scil. Truth ) received ; and a faculty , which is the understanding , whereby the soule receiveth and acteth according to what it doth entertaine . But with submission to their better judgement , I should crave leave to make one Quaere . Are there not to the constitution of every Being three notions requisite ? First , the Fountain communicating . Secondly , the Channell entertaining . Thirdly , the Waters imparted . I confesse , we must not in Metaphysicall Beings expect Physicall subsistencies ; yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all learning doth allow of . But where shall wee finde these in the understanding ? whilest the intellect passeth under the notion of a faculty . Indeed wee may discerne the last ( scil. ) those sweet beames of light which beat upon us continually . But where is the second which entertaineth them ? If it be the understanding , then the light which differēceth us from the vegetative and sensitive creatures , lieth in the understanding , and not in the soule ; and the soule ( which all men hold to be a spirituall Being ) is but a Theca to the intellect , as the body is the Tabernacle of the soule . Or , if the soule hath light as well as the understanding , then are there two enlightened Beings in one reasonable creature : Non belle quaedam faciunt duo , sufficit unus Huic operi . Two reasonable Beings in one Compositum , is too unreasonable a thing . Thirdly , Who is it that communicateth this light ? It is conveyed to the understanding either from the soule , or some other way . If from the soule , then the soule doth not finde the defect of the understanding . For , if the soule can communicate light , then hath it light already ; the same , or more excellent ; then can it worke , diffuse light , and enjoy it selfe ; and so this faculty , the understanding , shall be in vaine . If in any other way , it must either be immediately from God , or mediante Creatura . If from a creature , and not from the soule , it must be by some other facultie intervenient . For , if the soule ( which by their consent is a more noble Agent than the understanding ) cannot , according to their Doctrine , act without a faculty ; how shall an inferior Being work , without some such like subservient help ? And thus may you excurrere in infinitum , which , according to the Philosophers , may not be done ; for , Entia non sunt multiplicanda , nisi necessariò . If the truth come from God , then why is it not immediately , intrinsecally , infused into the soule it selfe ? But however the understanding bee enricht with this treasure of Truth , if it be imparted to it , then is it , it selfe that Truth , that light which I contend for . For God doth not communicate light ( by light ( which I take in a Metaphoricall sense ) I understand some spirituall excellency ) and such light ( I say ) God doth not offer but to light . For , quicquid recipitur , recipitur ad modum recipientis . Cleopatra her dissolved union would have been to Esops cocke of lesse value than a barly corne . And if the understanding have not light , it cannot take it , unlesse by being turned into the nature of it . For what giving and receiving can here be , besides that which maketh both to become one and the selfe same ? Light came into the world , but it was refused by darknesse . Ignoti nulla cupido . Thus the understanding and light are different in names , may be different in degrees , but not in nature . For what that Reverend man i Doctor Twist saith most acutely of a spirituall gift , I may say of spirituall light . The soule cannot refuse a spirituall gift ( I now speak in his phrase . ) The soule and any spirituall Being doe not , as corporeall things , greet each other by the help of the Loco-motive faculty ; but when Grace is given by God to the soul , there is , as it were ( da veniam voci ) an hypostaticall union betwixt the gift and the soule ; and the soule cannot reject it , because they are no more . Two but one . So to be in the capacity or act of receiving light , is to be light . Lastly , how passeth this light from the understanding to the soule ? Will not here be left as vast a gulfe , as they make betweene the understanding and the will , which make them divers ; whence grow those inextricable disputes , How the the will is made to understand , what the understanding judgeth fit to bee willed ? CHAP. III. A prosecution of the second Argument , wherein these three notions are applied to the understanding , being made one with the truth . ALl these rubs are easily taken out of the way , if you make that which you call the understanding , truth . For then have you , First , the Father of mercies , dispencing light and truth . Secondly , light and truth dispensed . Thirdly , the totum existens , consisting of matter and forme , of materiall and immateriall Beings ( as wee distinguish them ) called a reasonable creature thus informed or constituted , which we name the recipient of this light and truth . Doe not tell me , that I thus make the recipient and thing received all one ; that is not strange in emanation divine . In Scripture you have a parallel of this . 1 The fourth viall is poured out upon the Sun ( scil. ) the Scriptures , and the Scriptures are the viall it selfe ; the Scripture is emptied upon it selfe , it is agent and patient , receiver and received . I know learned Mede to prevent this , which to him is a difficulty , imagineth the Emperour to be the Sun ; but in two words that is thus disproved . First , the Emperour is no where called the Sun in this book ; when he receiveth a metaphoricall typicall title , he is called the Dragon . Secondly the Scriptures are in the Revelation divers times set forth to us by the Sun . So that if you refuse the sense which I fix upon , then you doe not onely forsake , but oppose the Scripture-phrase . But were not this truth mounted in a celestiall chariot , Reason it selfe would evince it . For , consider any individuall Being you please , vegetative or rationall , or what you will , who is it that entertaineth this Being , but the Being it selfe which is entertained ? Who is it that receiveth from the womb of Eternity that reasonable creature , but the creature received ? The ignorance of this Point , hath raised that empty Question , Whether the Soule or the Body be contentum ? For if every Being be its own contentum , this Question will seeme to be no more a difficulty . And if there happen any neare union betwixt two Beings , as the Body and the Soule , the first is not continens , the other contentum ; but as husband and wife , each bringeth his part towards the making up of the compositum . Thus without any violalation of Reasons right , I seeme justly to conclude , that the totum existens , consisting of matter and forme , the reasonable creature , is the Recipient of this truth . CHAP. IIII. This Argument further cleered by more objections propounded and answered . BUT still it is demanded , why may not the understanding supply the third place ? why may it not be this Recipient ? To whom I give this answer ; That if they make the understanding but a quality , and depending upon some other Being , it cannot , as I have proved in this Discourse , course , be the recipient : but if they look upon it as this light , this truth it selfe , then the dispute is reconciled . Some conceive , all these difficulties are cured , if you make the understanding only virtus quâ , concluding with the Philosopher , that ibi subsistendum est , without inquiry after a further progresse . I could Iurare in verbamagistri , I could acquiesce here , but that I desire to be convinced by reason and not by termes . I shall therefore humbly ask this question . What difference is there betwixt virtus quâ and a faculty ? as in a knife , the cutting ariseth from the sharpnesse , and this sharpnesse is virtus quâ , or the faculty whereby the knife doth cut . If it be but a faculty , then I repaire to my former answere : but if something else than a faculty , it must either be a nominall Being , or reall existence . If the first , it beareth no weight . If the second , then I say , it must entertaine species ( for all spirituall glories doe operate by the communication of their divine species ) and then will you be cast upon the former rock . Yet still they say , the understanding , being a spirituall Being , receiveth light in some way which we know not ; and so they proceede to obscure distinctions and voluminous discourses , concerning intellectus agens & intellectus patiens or passibilis . But the wiser sort of them , perceiving the thinnesse , aerialnesse and crazinesse of this Spiders web , have with greater probability made God to be intellectus agens , by his influence upon the understanding . Respon. Is not this the Athenian Altar , which groaned under that Superscription , * To the unknowne God ? I would I could discover with S. Paul to them this light , this truth , which they know not , that they might love it and imbrace it . But secondly , I dispute not against things I know not : They know not this . I know that I may better maintaine the other , that the Understanding is not the Recipient of this light , than they averre that it is , in a way whereof they never hope to finde any footsteps . CHAP. V. The Soule and truth in the Soule are one . I May yet be pressed with this objection : All these difficulties may be urged against the Soule , which have been produced against the Vnderstanding . Resp. Are not these like the untrue Mother , who will kill the childe , because she cannot call it her own ? If these inconveniences be justly urged against the Soul , it will not deliver the Vnderstanding . But I will deale ingenuously , and confesse that if you take the Soule under any other notion than Truth ; If you deeme it , first to be a Being , and then to be light , as God made Adam first ( I meane the body ) and then breathed life into him ; if , I say , there be first a Being , and then an infusion of light , you will be pressed with the former arguments . But if you make the Understāding , the Soul , Light , Truth , one , then are you quite delivered out of all these straights , and then is it true which I averre , that , that degree of light , which we enjoy in the inward man , is the specificall difference , which distinguisheth between us and brutes , deservedly called reason , that ample Sphere of Truth , which is the All in us , and besides which we are wholly nothing . Are not wee said to be made after the image of God ? and if in any thing we are honoured with this inscription , it is in the most noble part ? Now God is unus , purus , simplex actus . For ( with submission to his better learning and judgement ) I cannot subscribe to D● Ames his manner of expression , who saith , first there is God , and then his attributes are in him , * tanquam in esse secundo . If then we do beare his impresse , quanquam non passibus aequis , it must be in that which is ( as farre as we can judge ) DEI formalis ratio , which is to be purus , simplex actus . In this our shadowy resemblance of the Deity , I shall not challenge perfection ; for though the Scripture say , * We shall hereafter be perfect as he is perfect , and doth here style us , partakers of divine nature ; yet all this is to be understood according to our little modell . Unity is that wherein wee carry some touches , some lineaments of his Majesty . Unity is Gods Essence . Unity is all what we are . For division being the birth of nothing , can be nothing . And thus may we raise from our Microcosme , a passable Hieroglyphick of the Trinity . Truth as it is in the breast of Eternity intended to the Sonnes of men , resembles Patrem intelligentem ; as it descends from above , Filium intellectum ; as it informeth the Soule , enjoyeth and reflecteth upon it selfe , Spiritum dilectum . We must not then expect , First , a Being of the Soule : Secondly , a faculty whereby it worketh . God and his attributes , are but one ; mercy and justice kisse each other in him ; he and they are ens necessarium ; And so the Soule and the Faculty is one , that divine light and truth . CHAP. VI . All things are this one light or truth , shining from God . BUt if the Intellect , the Soul , Light and Truth are ( from the reasons alledged ) all but one , this argument will presse all things that are ; then will all Beeing fall under the same Predicament . This is that which I aymed at ; and why not ? Seeing that ▪ First , all Beeing is derived from the same fountaine , scil. from him who is uniforme , in all like himselfe . Secondly , All Being is the same in nature , ( scil. ) a beame of that excellent light , and therefore in Metaphysicks * Truth and Being are one . Thirdly , All Being is entertained in the same manner by every individuall existence , which is the subject receiving this light from above : and all reall true reception is alone by similitude and union of nature . Yet I shall not agree to confound the names of particular Beings , though I doe conjoyne their natures . For , all Being may be compared to light ; in such a body it is styled the Sunne ; in another it is called the Moone ; in the third it beareth the name of a Starre , and under various shapes , the names of various Stars , as Syrius , Canopus , &c. but all is light , and it is but light . The body of waters is by us called Seas ; when they beate upon such a coast , it beareth one name ; when it coasteth upon another soyle , it receiveth a severall denomination . All Being is this light , this truth ; but contained within those Circles , it appeareth to us under this name ; and againe , it hath another style when it beateth upon a various object . All Being is but light , communicating it selfe to us through severall crannies , some greater , some lesse , whilst all is light . * Plato most excellently , most acutely , most truly hath madé all Being of Terminus and Infinitum . : The first Being appearing to us in severall bounds and measures amidst the vast infinity of darknesse or nothing . The Platonick Philosophers do not erre , who reduce all Beings to number , making one all and the chief , and the other more or lesse glorious , as they have two , three , or foure , more or lesse numbers or degrees . Whence they had this Maxime , I know not ; this I know , Satan , that old Serpent , is very learned , and can sometimes ( as he doth , when hee calls Jesus the Christ and sonne of God ) can , I say , sometimes , tell true , that so hee may even by truth entaile to himselfe a certaine interest in such Disciples as refuse any other allurement than that of golden truth : and it is to be feared , that they have had too great and free converse with him . For even this sweet point of learning have they shamefully abused to charmes and spells , as that of the Poet , r Numero Deus impare s gaudet . Two was curst , because it first departed from unity ; Three whereby unity againe returned into it selfe , became sacred . But it may be ( & spero meliora ) that they received it from the Egyptians , and the Egyptians from the Hebrews . Now , if this be true , ( which I submit to the judgement of the wise ) then all Being is but one , and all things are more or lesse excellent , as they partake more or lesse of this first Being . This doctrine of Platonists will not be so unfavory , if we pay unto unity its due tribute . I confesse , according to true Philosophy , Time is but mensura motus vel ordinis , which both are the same ; Number , calculus temporis ; One is principium tantùm numeri , and so it is hardly a part of that which is but the handmaid of circumstance . CHAP. VII . How unity is all in all things . BUt I should desire that we might consider whether it doth not carry something in it , in nature more glorious , something that may seem to informe a Being . If I cannot tell what it is , you will excuse me , knowing how hard a thing it is to finde out the Forme of any Being , and how much more hard to discover the Being of a Forme . But from this reason I doe seeme to collect some glimmering light of what I now propound . All Being seemeth to breath and catch after unity . Gravia doe not more naturally incline downwards , than all Being doth naturally seeke for unity . Of Beings there are but two sorts . Uncreated . Created . Uncreated , is God only . Created , is Spirituall . Morall . Physicall . Mathematicall . In all these you will find Unity as it were the Forme of their Being . My thoughts , my ignorance , my no thoughts of the first , incomprehensible , inaccessible Majesty , I desire to propound with fear , trembling and reverence . If Iohn in the midst of revelation , being overcome with nothing but the glitterings and sparklings of the creature , did mistake , and worshipped one of his fellow-servants ; if the Jewes refused to trample upon any contemptible scroul , fearing lest , in them , the namelesse name of God might be included : surely wee in the midst of darknesse , having to doe , not with the name , but with the nature of Eternity , ought to cloathe our spirits with much modestie . I shall therefore humbly propound this to consideration , Whether unity be not all in God . I confesse there are three persons in one Godhead ( and that is the mysterie ) and yet but one God . And more there could not have beene ; for this God is infinite , eternall , &c. and onely one can be so ; there cannot bee two Infinites , two Eternities . And againe , this one cannot not be otherwise , for if hee could have been something else , hee had not beene infinite . If then unity bee such a necessary ( give us leave to speake as wee can ) accident , as , without which God could not have been what hee is : may it not bee said that unity is co-essentiall to him , seeing that the Deity admits of no accidents ? And if of his Essence , then unity is in him all , for the Essence of God is all in God , and God in his Essence is but one Divinity . Ob. But so , infinity , power , &c. all attributes are in God his Essence , as well as unity ? Answ. All other attributes are at length resolved into this of unity . Of this , can be given no accompt , but only negative . All explications flow from this , returne to this , that God is one . What is it to be infinite ? Ficinus answers , to have nothing of privation mixt , to be plenus sui ; which is to be One . The power of God is the unity of all Being in one point . What is this , I am that I am ; but this , I am one ? The same we may say of all other the names of God . When we survay the nature of spirituall Beings , we shall find them in Scripture stiled one . For God reduceth all the commandements to love . And the Saints , who are , quatenus Saints , spirituall Beings , ( for their Saintship is a spirituall excellency ) are stiled , Rom. 12.5 . one body ; and , Gal. 3.16 . they are all one in Iesus Christ . Christ and his Church are but one body . Now , this union carrieth certainly something with it more essentiall than a figure . When the three persons are united in one deity , the union is more close than a figurative union . The conjunction of the humane nature , and the second person in the Trinity , is a very entire conjunction ; and so is that of the Saints with Christ . There is the union of the whole humane nature with one person . Here is the union of divers persons to the whole divine nature . And we may easily allow a neare union to these Metaphysicall Beings : seeing even in naturall things , there is as it were an unity , even of two Physicall existences . For GOD saith , You two shall be one flesh ; he saith not one , but one flesh . But these are aenigmata , while we see through glasses of flesh . Seeing Morall Beings are , by generall consent , of fraternall alliance to spirituall , both in nature and operation ; I shall not say any thing of them , but onely what is said by all , that virtutes sunt concatenatae . I shall therefore minde you but of this , how in Physicall Beings , every thing doth delight in unity . And this is very plaine in the stillicids of water , which , if there be water enough to follow , will draw themselves into a small thred , because they will not sever : and when they must disunite , then they cast themselves into round drops , as the figure most resembling unity . Whence is that Sympathy in nature betweene the Earth and the Adamant , but from hence , that they being of one nature , desire to improve their unity by mutuall imbraces ? When have the Sun-beams their vigor and efficacy , beating upon the burning glasse , but when the glasse hath gathered them all into one ? Where is the power of our five senses , which are in their nature so honourable , that nihil cadit in intellectum , quod non prius cadit in sensum ? Where is their vertue , but in communis sensus ? Nay ( if I durst be so bold ) but this I may not now dispute : I conceive all the senses are but one , and that is * Tactus . For their Energie is nothing till the ray from the object to the organ , and from the organ to the object touch in one . It is most happily expressed by Sir Iohn Suckling ; [ Who having drawn the brests of wit and fancie drie , May justly now write Man , must not a Suckling die . ] When he saith , The circumambient aire doth make us all To be but one bare Individuall . What are the Mathematicall sciences , but Vnity turning it selfe into severall formes of Numbers and Figures , yet still remaining entire ? Harmony , proportion , proportionality , which are the subject , the soule of all Knowledge here , are so many severall names of the same unity . Beauty is but one act of grace and sweetnesse , which seemes to us composed of various parcels . * Musick is one forme resulting from many different sounds . This is that mystery , which unknowne , hath confounded the Schools in that Question , whether quantity be divisibilis in semper divisibile . All things are certainly at last reduced to an Vnity ; yea , all things appeare to us cloathed with one forme ; yet are we never able to search out the perfection of this , when we most accurately pursue it . The glory and majesty thereof is such , that it rendreth our minds uncapable of any more than a grosse view , like that of the Sunne in his splendour . Democritus his definition of Being , is very considerable , * Est aliquid differens à se , quod sibi convenit : and indeed , all Being is but one , taking various shapes , sometimes discovering it selfe under one , sometimes under another , whereas it is but one Being : and this is light , truth , that ( as I said before ) beame of divine glory , which is the spring of all Beings . To close this discourse , give me leave thus to set forth that Majesty , whereby Unity wrappeth up all things within itselfe . There can be no recedence from Unity , unlesse by addition of a new , distinct , Unity . But where will you finde This ? A simple Unity must be entirely one with the First ; if you adde any thing to Unity , whereby it may differ , it remaines no more One , but becomes a Duality . Yet doe I in no wise reject that division of Being left us by our Masters , when they teach us , that there is first a Being which is knowne to Be , but it selfe in its Being is insensible . Secondly , another that is sensible , but knoweth not its owne excellency . Thirdly , that which knowing its owne excellency , can reflect upon it selfe . For , I say , this which is called vegetative , sensitive , and rationall , is all of one nature . CHAP. VIII . The nature of Habits . ANd whilst I affirme that the soule is nothing but this Truth , I doe not refuse the doctrine of Habits , either Infused or Acquisite . For when the soule by vertue of its Being , is cleare in such a truth , it is said to be an infused habit . When by frequent action , such a truth is connaturall to the soule , it may be stiled an habit acquisite : though indeed all is but light more or lesse glorious , discovering it selfe frequently or rarely , and by divine appointment , at such a conjunction of time , and not any other , not that the soule is informed by its owne action ; for what hath the streame which it derives not from the source ? What can those workings added to that , from which they receive themselves ? And therefore I wholly subscribe to the Platonists , who make all scientia nothing but reminiscentia ; for when it appeareth not , it is not ; the soule being but an activity , it must be no more than it acteth : and though we seeme by frequent actings to helpe the soule , and so to create in it acquisite habits , yet these are but a Phaenomenon . This is but the way which God discloseth to our eye , whereas all the actings are onely new discoveries . Our Philosophers affirme thus boldly of the unreasonable creature , attributing it all to the instinct , or a new influence . Why may not , why must not we conclude the same of man , seeing it is a received truth , that acti agimus , and we are in our strength in regard of God no better than the most abject creature ? But if all be one ; ( Soule , Understanding , Habits , all the same : ) then neither doe faith and reason differ . Surely they differ onely in degrees , not in nature . That Reverend holy man , that dexterous cominus-pugnator , seemeth to averre the same or more in historicall and saving faith * . Mr Huit in his Anatomy of Conscience , cleerely affirmeth it . * The first degree is Reason . A second , Historicall . A third , Temporary . A fourth , Saving faith . A fift , Plerophorie . A sixt , * Beatifica visio , that light whereby we shall see as we are seene ; these are of the same nature with that light which a reprobate is partaker of . And if any man question the truth of this , let him but consider , that the Donor is the same , our good God . The Efficient , Instrumentall , and Formall cause , is Jesus Christ . The subject recipient , the totum existens . And the Gift it selfe is light or truth , a spirituall Being . How can it choose then , but to be one and the same , seeing ( as I said before ) such a Recipient cannot entertain any other guest ? Neither doe I at all abett that unhappy opinion of falling away from Grace . There is in the opinion a liquid nefasti , and therefore I study to shun it . The propugnators of it are unhappy ; for they have not onely made a rent amongst us , but strengthened a common adversary . The oppugnators also are unhappy ; for they have so managed the cause , that their Adversaries lie almost under invincible darknesse : for the oppugnators fearing to speake plaine , have called Spontaneitatem , liberam voluntatem , and it is impossible to distinguish betweene Libera voluntas Contra-Remonstrantium , & liberum arbitrium Remonstrantium . And whilst the Remonstrants finde no difference in this main Tenet , they weigh all the rest in the same scale , and judge accordingly . For an argument often alledged by many learned men , if it confuteth not , it doth confirme an error ; and thus are they out of the reach of truth . That learned , that pious man , the first fruit of our Church her resurrection , famous Calvin , styled it Spontaneitatem , and not liberam voluntatem : For , Deus and libera voluntas are incompatible , not to be caemented by that distinction without difference , Libera à necessitate , sed non ab infallibilitate . And therfore mighty * Rutterfort affirmeth , that posito Dei decreto absoluto ( and all things are under such a decree ) insulse quaeritur an potentia libera sub eo decreto sit indifferens . But here I am not to , I cannot , dispute this question . Onely I say thus much , it is so unhappy an opinion , that I hope I shall not at all abett it . For though Reason and Faith be one in nature : yet is not reason that degree of light , of which the Spirit hath said , My seed is in you , and you cannot sinne . And therefore men cannot lose that which they never had . And this will be a little more cleere , by the answer to the next objection , which is this . If Faith and Reason , if knowledge and grace be all but one light , how commeth it to passe , that some who have lesse light , have more faith ? and those again , who are for knowledge , as Angels of light , are not partakers of that which is called Saving faith ? This difficulty is rather mazy , than strong ; I shall therefore hope to bring the Ariadnean thread . And at first abord , I deny the proposition . I conceive it a mistake . For I doe verily beleeve , that the weakest Saint knoweth more of God , than the most intelligent of those Spirits , who though once in heaven , are now in intolerable flames . All men confesse thus much , that even the meanest Christian , hath more experimental knowledge of GOD , than Beelzebub the Prince of the aire . And doth not this convince them of what I affirme ? For what ( to speake in their language ) is experiment , but the daughter of light , gathered by frequent observation ? If experiment be but light , and their experience is more than that of the greatest wits ; then ( if I mistake not ) by necessary consequence , their light is more and greater . But I suppose , the error may be cleared by this Simile . The one is as the man who hath studied the Theory , the other the Practicke of any art of science . The first may know more in appearance ; but the other indeed knoweth more . You shall finde two unequally learned , The first is a Gnosticke , a helluo literarum ▪ the other hath not read so much , but hath concocted , mastered and subdued all before him . Which now is said to know more ? The foole hath said ( not , as some expound it , wished ) in his heart , there is no GOD . It is true , now and then he hath some glimmering light of a Deity , but anon againe all is shaken , and he faith , there is no God . Doth not the people of Israel say , Wee are our owne Lords , who shall controll us ? We have made a covenant with death and hell , and none shall reach us . Can these men , these Beings be said to know God ? If you object the devils age and experience , it cannot help ; it is but , as you call it , a collection of his owne lights , and all the starres shining together make not day . I should onely aske this one question , Can the divels beleeve or know God to be all mercy ? It is impossible , because they cannot beleeve him so to themselves . Ob. But some say , Neither doe the best men beleeve him so to the wicked . Resp. Yes , we doe , wee know him in his nature to be mercifull to them . Besides , mercy and justice are all but one thing in God ; and this those miserable Creatures cannot consent to , that their ruine is the effect of supreme perfection , infinite sweetnesse . To the confirmation of this , I shall but presse this one consideration . If they did know more than the Saints , they must needs love more ; and in this I shall have all those my abettors , who hold that the Will doth necessarily follow the understanding ; which whilst Aristotle denieth in broad and open disputes , he doth in tacite termes closely yeeld to . I doe apprehend it an undeniable truth , that what Good soever I know to be good , I must love . And therefore if wicked men did know more of God , they must know him needs under the notion of good : and so Seeing goodnesse in his nature , they must love him more . I might adde , what good we know , we are : our act of understanding being an act of union , which ( as before ) being Metaphysicall in the soule , must be entire . CHAP. IX . The difference betwixt Knowledge and affection , discussed . IT may be that what hath beene disputed , will be granted : but there is yet an objection which requireth solution . Ob. If all Being differeth onely in degrees , not nature ; if knowledge , affection , light , activity , bee all one ; Whence is it that even amongst Christian men , holy , spirituall men , men of largest affections , ( and the affections are the activity , the maine of the Soule ) I say men of the largest affections are esteemed to know least of God ? And others , whose affections are as it were benummed , and all activity is placed in their braine , understand more of the divine nature ? Doth it not appeare from hence , say they , that all Being is not one , differing onely in degrees : but that there are even different natures , amongst which one may excell , whilst the other is deprest ? Sol. I could tell these men , who start the objection , that they deeme the light in the head , more than the love in the heart : and then I shall say , that with them the head is the higher degree , the heart the lower degree of light , and so all is but a different light ; from whence , affection , being judgement in its infancy , ceaseth , when Knowledge groweth mature : as the heate and blaze of fire , is but its labouring towards purity and perfection , which therefore are no more when the cleare flame reacheth its Element . But other men think otherwise , and they doe pitch all in the affections , and the meaner light in the understanding ; and so turning the table , still one shall be a parcell of , or a step to the other , and each carry along both in equall measure according to reality : how much true affection , so much knowledge , & vice versa : as I shall shew in other two answers , on which I fixe the strength of my thoughts in this point . And therefore Secondly , I affirme confidently , and , I hope , truly , that he , who soars upon the wings of Affection , and layeth himselfe in the arms of Jesus Christ , though hee amuse not his head with the mysticall nature of the Trinity , with the procession of the Spirit , with the incarnation of Jesus Christ , attempting to make that holy oyle ; Touching the Arke , this glory which is too high for him ; loosing himselfe , while he laboreth to see how humane nature can be raised so high ; divine condescend so low , as to bring forth the Hypostaticall Union : I say , such a one knoweth more of God , than the other . It is often seene , a working head is like an over-hot liver , burneth up the heart , and so ruineth both : Whereas sweet humble affections , are the onely way to keepe the poore creature in a constancy of spirituall health . And in this care the Apostle to Titus forbids foolish questions , endlesse genealogies , contentions , and brawlings about the Law . This Law is the rule of life ; and if we know not the Law , we cannot keepe the Law , and so we must perish ; and yet we finde the search of this forbidden . Object . Some will say , here is meant the Ceremoniall Law . Answ. I will allow it ; but is not the Ceremoniall included under the second precept ? The people upon Christ his Sermon , wherein he taught , that He that looketh on a woman to lust after her , hath committed adultery with her in his heart ( and so he gave the Law its full latitude ) say , He speaketh as one that hath authority , and not as the Scribes and Pharises : conceiving it their duty and happinesse to know the Law in its utmost limits ; and yet we are restrained from any brain-sick , heady , nice inquiry , even into the Law , scil. not to busie our heads with the knowing part , in over-great proportion , but labour to bring our knowledge to practise . If then all such knowledge ( I meane all knowledge of this nature ) bee forbidden , it is because it is not good ; it is not knowledge , but a vaine tumour in stead of reall greatnesse or growth : and that other of the affection , hath certainly more of God in it , and so more of truth . The Apostle is so great an enemy to this kinde of knowledge , that having disputed such a point in disdaine of gain-sayers , he concludeth , If any man lust to be contentious , we have no such custome , nor the Churches of God . — Demonstrat quaelibet herba Deum . He who refreshed with the sweet odours , pleased with the various comely shapes of a flower , can say , this is sweet , this is lovely , lovely indeed ; Yet Iesus Christ is a bed of spices , as the Lilly of the field , the Rose of Sharon , sweeter , much sweeter , ten thousand times more lovely . This man knoweth God , this man loveth God , this man knoweth him indeed ; and this knowledge , as it is the most pleasant here , so it will certainly prove the most profitable hereafter , and alwayes declare it selfe most reall . Doth not the Apostle , doth not he most truly , most pathetically cry out ; Though I had the gift of prophecie , and knew all secrets , all knowledge , yea , if I had all faith , so that I could remove mountaines , I were nothing ; I were as sounding brasse and a tinckling Cymbal , if I have not charity . When all these excellencies meet in a Christian , as happly they may , yet it is charity that maketh him what he is , and the other Beings are but as Phalerae , as trappings which give a handsome set-off , but not a Being to a Christian . Love is lovely in Gods eye , he is stiled the God of Love , the God Love . And in another place , the Scripture affirmeth that in this we have fulfilled the will of God , if we love one another ; for by this we are made one with God , and so dwell in true light . The two Tables are reduced to Love of God and our neighbour . So that sweet affections doe make the most sweet harmony in Gods eares . Of the Chorus of Saints , the greatest number will bee found amongst the feminine sexe , because these are most naturally capable of affection , and so most apt to make knowledge reall . It is true , I confesse , these affections misguided , led them first into transgression ; but these same affections after , carried them first to the grave , then to the sight of a Saviour , gave them the enwombing of Christ , who ( in some sense ) might have entertained our nature in another way ( if he had so pleased ; ) and these affections will one day raise many of them into the sweet embraces of everlasting joy . Amongst the Church-Officers , the Pastor and the Doctor , according to Timothie , are more eminent than the rest , because they labour in the word and doctrine . Of these two , the Doctor is alwayes to have his sword alwayes girt about his thigh , he must enter into the lists with every uncircumcised Goliah . Hee must stand continuall sentinell , that no herefies be forced upon the Church . He must beat his braines in dissolving difficilia , and clearing obscura . He must sometimes faint away in watery cold fits , by picking up , and throwing out witlesse , saplesse sophismes , which though they cannot hurt the strong , may seduce the weake . In the meane time , the Pastor leadeth the flock into the sweet and pleasant meadowes , feeding them by the little brooks of seemingly shallow affections ; and yet this man shall not onely receive equall honour with the Doctor , but be preferred before him ; as appeareth clearly in Eph. 4.11 . 1 Cor. 12.26 . As it was with the Israelites , so it is here ; those who keepe the stuffe , receive equall reward with the combatants . I doe therefore conclude , Hee who hath the largest affections , hath most of God , most of his image , which is renewed in knowledge . Thirdly , sometimes it hapneth , that those who have the largest knowledge , have the most enlarged affections , even to our eye ; and this is happinesse indeed . I confesse , it doth not so seeme to an eye that would read it running ; but if it be exactly looked on , if it be presented to our view in the pourtrait of an example , I thinke it will be very cleare . David and Salomon compared with Paul , will be as a thousand witnesses . The two first doe seeme to out-strip all men in affection , they are brim-full , running over . For , David is stiled the sweet Singer of Israel ; in his Psalmes he is ever magnifying the rich mercies of God , singing forth the praises of God , chusing rather to be a doore-keeper in the house of God , than to dwell in the tents of Mesech : making his Word to be a light unto his feet , and a lanthorn unto his paths , placing all his delight in the Law of the Lord . Salomon is the happy Pen-man of that Hymne , which by the Spirit is stiled the Song of Songs . Yet for all this , even in this , they are both exceeded by Saint Paul . But some , it may be , will imagine those Worthies to be endowed with higher gifts of Nature and Art , than S. Paul : and then they will give all the glory to their understanding , and not to their affections . If it be so , I confesse I have not fitly chosen my Opposites ; But the truth will then appeare in Them , without comparison distinctly . For , if in affection they exceed all , and in abilities are as Saul , taller than their brethren by head and shoulders , then is it manifest in them , that eftsoone men of the most raised parts , of highest abilities , doe superabound in love . But , if , in things which are not directly of Faith , I could cease to be a Sceptique , I should with that most Reverend Worthy , Thomas Goodwin , give Saint Paul for head and heart , that Throne in heaven which is placed next to Jesus Christ . But secret things belong to God ; let us onely compare their eminency here below . I think it will be out of question , that Saint Paul was the most excellent . For , though Salomon ( there I suppose will be the difficulty ) be said to be the wisest of men , that ever were , that ever should be ; yet that is to be applied onely to Government , and ( if it may reach so farre ) to his excellent skill in naturall Philosophy . View but Saint Paul , and see whether he doth not excell in every thing . He had gathered up vast learning at the feet of Gamaliel ; for his parts he was advanced to eminent power in Church and Common-wealth . He saith of himselfe , I profited in the Iewes religion above many my equalls in my owne nation , being more exceedingly zealous of the traditions of my fathers . And after his conversion , he was judged the only man fit to contend with the Philosophers at Athens . For they who seemed to be somewhat , in conference added nothing to him . And therefore to him was committed the unravelling of all the difficult knots . It is he that disputes about meates , long haire , divorces , irregular partings of husband and wife . It is he that openeth the nature of prophecie , evinceth the resurrection from the dead , maintaineth justification by faith . And that he may be perfect in knowledge , God is pleased ( whether in the flesh or spirit , he knoweth not ) to take him into the third heavens : and there he was so filled with Revelation , that God was forced to put the Philomela-Thorne under his breast , that hee might not fall into the sleep of sin , and so give himselfe up ( as Sampson ) into the hands of Philistine enemies . And yet this man exceeds all men in affections , and in his affections surpasseth all his other excellencies . It is hee that is often in journies , in perils of waters , in perils of robbers , in perils by his owne nation , in perils amongst the Gentiles , in perils in the city , in perils in the wildernesse , in perils in the sea , in perils amongst false Brethren , in wearinesse and painfulnesse , in watchings often , in hunger and thirst , in fastings often , in cold & nakednesse . And as he saith of himselfe , Who was weak and I was not weak ? who was offended and I did not burne ? It is hee that fought with the beasts at Ephesus . He is content not onely to bee bound , but to die for Christ . Good Saint Paul was so tender over his kinsmen according to the flesh , that for their sakes he could willingly be content to be separated from the love of the Lord Jesus Christ . And this is greater love than that which Christ mentioneth ; for no man had then shewed greater love than to die ; but this holy Saint will goe one step further , he will suffer an eternall death for his friend . Thus , if suffering either for the head , or members , for the Church , or Christ , will discover affection , I suppose hee will merit the Garland . And as a complement and crowne of all , if to live be most for Gods glory , though death be his advantage , he is resolved to submit , making obedience to Christ in life and death , his gaine and triumph . I confesse , when he travelleth through those briery disputes , he cannot display such sparkling vivid affections : But when hee hath gotten but a little above those lime-twigs , how doth he mount on high , and there , upon even wings , disdaine all things below , triumphing in the imbraces of his Saviour , who is to him more choice than the choicest of ten thousand ? If what I have attempted to prove , be true , as I hope it is , then Consider , Either those who are eminent in affection , and otherwise know little ; or those who , as they abound in one , are also Masters in the other : Distinguish appearances from truth ; Reading , memory , discourses , effects of sense or complexion , from that which entreth the soule , becommeth reall there , acteth , floweth from thence as a spring : And then will you conclude , that all knowledglieth in the affection ; that all knowledge is but one , differing onely in degrees . And lastly , that all , whether knowledge or affection , is but the Truth , that spirituall ray of heavenly light which God is pleased to present to our view under severall shapes , yet is but one and the same Being , scil. light and truth . CHAP. X. That all the severall and particular actings of the soule , are this one light and truth . THUS have I dispatch't the first discourse of the generall form and nature of the Understanding . Now concerning the particular and various workings thereof , in conclusions , simple apprehensions , negations and affirmations , &c. which seeme to be the ofspring of the first and originall Being ; even these , I hope to prove all one and the same , as with themselves , so with the former , all conjoyned in one Being of light and truth . That is truth in the fountaine , this in the streames ; and no man will deny the fountaine and streame to make one river . Onely , sometimes it appeareth in such a shape , sometimes in another , but is still the same soule . This will appeare if wee compare the nature of the Soule or Understanding ( for we have proved them both one ) with their irradiations , actings and severall emanations . Res enim dignoscendae sunt ex causis . Now , we conceive the first Being to be no other thing , than activity , so confest by all . And if you would know what an activity is , you shall finde it to be either potentia agendi , or ipsa actio , or rather actus primus & actus secundus . If it be actus , either Primus or Secundus ( for primus and secundus are to me differenc'd onely by time , and so not differenc'd at all , ( of which I will presently speak a little more ) it must be still in work , and is no longer than it acts . Now , what can this act be in this subject , whereof we discourse , but the reasonable working of the soule in this or that conclusion ? If it be any other than a work of reason , how can it constitute , or become the forme of a rationall soule and humane understanding ? If it be such , how differs it from thought , ratiocination or positions in the minde ? Whilst then these conclusions , sayings , actions , are the forme of that truth , of that universall first truth , they must be that truth . For , forma quae dat esse , est esse , and whatsoever is the forme of any thing , that is the Being of it . For , Being and Forme are but one . If the forme of this activity be not these reasonable workings , it must be something either of a baser allay , or of a higher stamp . If the latter ; then you speak of Angels or some other spiritual Being , if there be any which is more noble than the soule . And then how doth this excellency discover it selfe ? Where or what is it ? How is it said that Action is the perfection of all things ? If the former ; then first you descend to some lower degree of existency ; for , all Being is but an activity ; and according to the glory or basenesse of that activity , doth the Being receive denomination . Or secondly ; Shall the cause be more ignoble than the effects ? What then ? If it be neither more excellent , nor lower , is it various , hath it lesse or more of action ? still you fall at the same stone . But they who approve of the distinction of actus primus and actus secundus , think they salve all by the distinction of substance and accident ; So , with them , actus primus is the Being , the substance it selfe : and actus secundus is the product of that Being or accident belonging to that which they make a soule ; and thus forgetting this , that omnis virtus consistit in actione , they make the soule a meere virtuall Being . But , besides that the former Reasons are not thus everted , of these men I should ask this question . What is this their actus primus ? What is the forme of it ? What is with them the forme of a reasonable soule ? Is not Reason ? can there then be a soule , till there be reason ? And this Reason is not potentia ratiocinandi , but Ratio . For , if you distinguish between the act and power , the act must ever be first in order , dignity , and nature . So then , What is the form of this primus actus ? is not some act ? if it be , it must exist ; else you will allow it but a bare notionall Being , which lyeth in the apprehension . And if it doth exist , must it not be this which you call actus secundus ? If it be not an act , they make it nothing but a power , a faculty depending upon something else . And if this be the nature of the first , what can the second Being ( which is the effect , and so lower ) be , but a bare notion ? If here were fit place , I might perhaps set upon the Rack that long-famous Distinction of Substance and Accident , wherby It should be forced to confesse it selfe an aged imposture , at least in the generall and frequent acceptance . But the activity consisting in the action , That and It shall both be proved but one ; and so , actus primus and actus secundus are this same truth , this light which I plead for . CHAP. XI . An objection answered , in which the nature of Time and Place are touched . YEt this doth exceedingly stumble mens thoughts ; wee see various actings of the soule , distinguished by the circumstances of Time and Place ; there are severall distinct actings ; are there then so many severall soules ? First , I could justly give this answer ; When these men can tell me what time and place is , I doe hope I shall finde both time and place to dissolve the difficulties . Secondly , I shall , I suppose , both by reason and their owne assertions in the like case , prove that time and place are nothing , or alter nothing in this point ; and that , these simile's will a little irradiate . Beauty ( if I bring not the exact discription of the learned , yet I shall remember so much as concerneth the point in hand ) consists in complexion , in lineaments , and in harmony . Complexion draweth his Being from colour , from the subject wherein colour is seated , the spirits which give a Being to this colour , &c. and these are differenced by many circumstances . Lineaments as they are adorned by , so are they the ornaments of this complexion . And these againe are divers from themselves , and divers from Harmony . And yet , by Harmony , these make up one sweet , one pleasant Being , which we call Beauty . A Flame rising from divers thornes , is not many , is but one flame . A streame filled with various springs , is not various , is but one streame . So is it in our case . Those Circumstances of time and place , differencing these various Beings , are something , or nothing . If nothing , the objection is answered . If something , they are a piece of the whole , they serve to make up that harmony , which we call Beauty , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Thus time and place , with all Beings of the like nature , are either nothing , or else they have a share in the Being , and make up the totum Compositum . The Soule is but one Act distinguished to our notion by severall apparitions ; and these intervals , with all variations , either are nothing , or are of the nature of the Soule , and serve to make up that confort , that truth , that life that we now discourse of . And that this is so , I hope by this cleere ratiocination to leave you assured . Time and Place seeme to me nothing but an extrinsecall modification of a thing . I cannot finde that the learned have made anything at all of them . Let us survey them , as they define them , when they treat of them ; as they esteeme them , when they meete them occasionally . How hath Aristotle defined Place ? Est superficies concava corporis ambientis ; Where is the truth of this in the highest heaven which incompasseth all the rest ? Hath Ramus any whit advanced the cause in his definition ? Est subjectum rei locatae ; Idem per Idem ! Are not those who propound , and they who entertain such a definition , justly compared to the Constable and the Country-Justice ? The first having received from some higher power a Warrant , wherein in was this hard word , Invasion , repaired to his Rabbi for Solution : he , that the question might seeme somewhat obscure , paused a little , that it might not shame him ; after he had consulted , in a stroke or two with his grave-learned beard , replyed ; the sense of this word is very plaine , it is Invasion , it signifieth Invasion ; with which the Constable being fully satisfied , gave him many thankes and departed . Locus and spatium corporis locati , is little better ; what have we in this definition , of the intrinsecall nature of place ? So that , if I be not wholly blinde , they , whilst they treat of it as Scholars , make it nothing : when they make use of it by the By , it is the same . As , the Soule , they say , is tota in toto , and tota in qualibet parte ; whilst they spread and diffuse the soule over the whole body , from one extremity to the other , Place maketh no division in the soule ; it is but one soule , yet extended quite through the body . Angels are definitivè in loco ; that place which is within the circumference so limited , doth not at all cause them to make two in this angelicall Being . I may affirme the same of time , Tempus est mensura motus ; What doe I know of time by this ? how can I from hence ghesse time to have so considerable a Being , as that it shall make two of that whith otherwise would be but one ? In the Deity we are sure it can have no such effect . In the Deity wee have creation , preservation , redemption , decree , and execution of that decree . All these to our apprehension are distinguished by time : and yet no man will say , that in God they are two : for God is purus actus , nulla potentia . But you will say , this is obscurum per obscurius , and not to unmask and unveile difficulties : Which no Simile taken from the Divinity can doe , because That is all mysticall . To which I answer , Si magnis licet componere parva , wee shall finde the same in our selves , we shall find that Time doth not at all difference , or any way act . I suppose it is cleare , that Place hath lost all place and credit in this argumentation . Why may not I say the same of Time , seeing by all mens confessions they are twins of the same womb ? But secondly , I affirme this , ( and I hope truly ) that if you make Time any thing , you annihilate all the act of the Creation ; that is , you will admit of no one perfect action . A thought , I confesse , passeth in a moment ; and yet , in this moment , under this moment , are many subdivisions of Time . We have in an houre , an halfe , a quarter , a minute , a second , ( the 60 part of a minute : ) & how many subdivisions will a scruple admit of ? For ought I know , Time and punctum Physicum agree in this , that they are divisibilia in insinitum . If then you will make so many thoughts in a thought , as you have divisions under a scruple , you will have no perfect thought , no compleat act . To shun this , you wil confesse that Time doth not divide one act alone : but one Act or thought comprehendeth many Times . Why may not I say , that if Time doth not parcell out one act , it cannot act upon two , when the duality ariseth onely from Time ? This not being well weighed , hath cast our wits upon strange rocks , hath raised this Question , How doth God see things ? If in their existencies , then all things are co-eternall with God : if in their Causes onely , then all things are not present with God ; but you must admit of succession , a former and a latter , to eye divine ; which is blasphemy . This dilemma seemeth strong ; but it is because we make Time something : whereas indeed all things did exist in their Beings with God ab omni aeterno . For , aeternum & tempus are all one in eternity : and this succession is but to our apprehension . Thus , if Time and Place be nothing , I hope the weight of this objection is is taken off . But I foresee another objection . Object . If Time and Place be nothing , if all our Actions are but One : How can there be evill and good ? Answ. I fully conclude with Aristotles Adversaries Anaxagoras , Democritus , &c That Contradictions may be simul & semel in the same Subject , same Instant , same Notion ( not onely in two distinct respects , or notions , as one thing may be causa & effectum , Pater & Filius , respectu diversi ; but even in the same respect , under one and the same Notion . ) For , Non ens is nothing ; and so , the Being which it hath , may subsist with that which contradicts it . I speake in their termes . Now , let us view our actions , either as Many , in pieces , or , One entire act . As many ; impute Transgression to what you please , either to the effects in the body , or the Will , and its workings : all these , so farre as they have Being , are good ; for , all Being is good . Where then is the sinne ? Certainly , sinne lieth in this , that there is not so full a goodnesse as there should . Sin is onely a Privation , a Non-Entity : But , a Privation , a Non-Entity may subsist ( according to the subsistence it hath ) with Being . Such a co-existence of Entity and Non-Entity , was in his faith , who cried , Lord , I beleeve , help my unbeliefe . This Contradiction ( of Entity , Non-Entity ) must be in the selfe-same Act , ( and not in two distinct Acts : ) else the Act is perfect , ( having complete Entity , goodnesse , without admixture of Non-Entity : ) and so is onely the Creator : or else it is more imperfect than Beelzebub ; for , It is Bad , and no Good , Non-Entity wholly , and no Entity , and so no Action . Thus we see Good and Evill may co-exist in severall , in particular Actions ; Why then not so , if all Acts should bee but one entire Act , undistinguisht by Time or Place ? If the members composing the Body , have matter and forme , why then not the whole Body ? Sinne in it selfe is nothing , only a non-conformity to Gods Law . The Twilight hath not so much light and so much positive darknesse : only it hath not so much light as Noon in cleare day . Here 's the defect : and by this defect , Light and Darknesse co-exist in the same point of ayre . So , though our Acts bee but one , undivided by Time and Place : yet , to our griefe , are not free from Sinne . Thus the Soule , Truth , Light , is alwayes and continually one , though it appeareth otherwise to me : and this appearance ought not to dazle the sight of the truth ; for , as they say of honour , Honor est in honorante : so may I say of apprehension , Apprehensio est in apprehendente : the thing is still the same , let my apprehension bee what it will bee . I doe not reject the phrases of severall truths , and several actings of this truth : for , Loquendum cum vulgo ; yet , phrases must not mislead us . For whilst I confesse loquendum esse cum vulgo , I professe that sapiendum est cum paucis . For , to our apprehension , that truth which is but one , doth variegate it selfe , and take divers shapes . As that Sun which is one and the same , is ruddy in the morning , cleere at noone-day ; of a moderate heate early , and at mid-day rather torrid . Various colours meeting in the same point , to make up one indivisible act of sense , are by it judged divers Beings , whereas they all make up but one Being ; they are but one and the same object of sense . Reason , which is exalted above Sense , telleth us it must be so ; because that act of life is but one , and the Sense is not an Ubiquitary ; it cannot act upon any more than one at once . The Trigonall Glasse paints out to us more , and more lively colours in every object ( which as a medium it presents to the eye ) than are in the Iris ; yet , This object , may be but some duskish sad thing , in which there is no change of colours at all . The three leading Senses have confuted Copernicus these many yeares ; for the eye seeth the circulations of the Heavens ; we feele our selves upon a stable and firme foundation ; and our eares heare not from the volutations of the Earth such a black Cant as her heavy rowlings would rumble forth : and yet now if we will beleeve our * new Masters , sense hath done as sense will doe , misguided our Reason . When the nimble juglers play their pranks , you see and heare , yet neither see nor heare . So your sense is no good judge . Thus let the soule be raised to its supreme height of power , and it will cleerely see , that all the actings of reason which seeme severall ( bee they , as we think , distinguished by time and place ) are but one , a fixt entire unity . CHAP. XII . Another objection is answered , drawn from the falshood in the workings of the soule . BUt if these particular actings of truth , are truth ; then when this Being , which wee have so long discoursed of , acteth not truth , it ceafeth to bee : and so , where the soule entertaineth or pronounceth a false position , the soule is no more it selfe . Grant that it is with the soule in this moment of time , when it acts upon falshood , as when it acts not , and so is not ; yet you will advance nothing , till you can prove the succession of moments to have a reall being . By former discourse , I hope it is cleare , that Time is but a Nominall Being , and then this cessation depending on that distinct moment , which is not , is likewise it selfe an imagination . But secondly , I will allow it , when any man can shew me that Falshood is a reall being , which the soule or truth can worke upon ; For , in every apprehension two things are to be weighed ; The Agent it selfe , and the Subject acted upon , ( I speake now in other mens language ; for I conceive the Agent together with the Subject to be One in the act . ) Truth is alwayes truth , Nemine dubitante ; and so it must be true , whilst it acteth on a truth . If that be True , which it acts upon , then all is well ; if it be False , it is a vanity , a lye , a nothing . For , if Falshood have a Being , then wee must either with the Manichees , make Two sources of Being , or else God must be the author of it ; which no man will affirme . If then it have no Being , the Soule cannot act in it , and so it cannot be the act of the Soule ; For , how shall the soule or truth act upon nothing ? But the Soule doth act , when it pronounceth a false position ? He that in the twilight , mistaketh a man for a tree , acteth right in what he seeeth ; and when he raiseth a false conclusion upon the premisses , he acteth not . For , how is it possible , that a man should act falshood , a vanity , nothing ? In this action , there are two things ; There is the seeing a Being , and the seeing it under a confused notion . Or , which is the same , You may observe , first , the opining ; secondly , the opining uncertainly or falsly . The opining , is a good act , none will deny ; to think , let it be what it will be , is good . But secondly , the so-thinking , is that which is obscure . Now certainly , the formalis ratio of this so-thinking , lyeth in thinking of errour , which is nothing ; and in thinking of nothing , the the soule cannot act ; for , nothing produceth nothing . A man , who catcheth at the shadow of a Hornet , acteth rightly in catching , and stingeth not himselfe ; because he apprehendeth onely the shadow ; because so far he doth not act ; for to catch a shadow , to catch nothing , and not to act , are idem . And thus , whilst the soule catcheth at a false position , it graspeth but the shadow , which can be nothing , seeing evill is , nothing ; ergo , it loseth not truth ; for it pronounceth nothing but the truth of the position . The same may be said for Paine . I conceive , it cannot act upon the soule , nor the soule upon it , because , it is but a bare privation of spirit and strength . And upon this ground , I shall subscribe to that opinion propounded by that reverend , worthy , that quick-sighted Balearian-jaculator , Mr Dr Twisse : Whether it be not better to be in perpetuall paine , than not to be at all . If Paine be but a bare privation , certainly Any Being is more desirable , than , for feare of a privation ( a not-being ) to become no-Being . Hîc rogo , non furor est , ne moriare , mori ? If any man shall tell me I speak against sense , I shall modestly ask him this Question : Whether it be not impar congressus betwixt Sense and Reason : and whether , in that case , Sense be an equall judge . Reason telleth us , that Paine must either be something , or nothing ; if nothing , then it is but a privation ; if something , it must be either good , or evill ; if good , it cannot ( as hath , and will yet appeare more in this Pamphlet ) hurt us ; if evill , it is either a nominall evill , or reall ; if it be named an evill , and is not , it will not be disputed ; but if it be a Reall evill , then it is nothing ; for , Evill , by consent of all , is nothing but privation of good . In this case shall Reason or Sense guide , judge You. CHAP. XIII . Discovering the consequences of this Position , that All things are one Truth . SIR , WHEN you collect your thoughts , and passe sentence upon these unsheaved gleanings , your gentlenes ( though the papers merit no such favour ) wil smile upon them ; and say , here our eyes indeed are pleased with the curiosity of Pallas her needle : but , what hath Reason to work upon ? what is the usefulnesse of this more than Arachne's web ? more than to entangle empty wits withall ? What fruit doth it yeeld better than the Silk-worme , which is worne onely for ostentation ? Give me leave to plead for my own . Our own ( you know , though black ) is comely to Our selves . If This were well weighed , that all things are but one emanation from power divine : If this were taken fully into the Understanding , that wee might be said to live upon , to live in this truth ; we should live more Christianly , more cheerfully . Non est vivere , sed valere , vita . I say more cheerfully , more Christianly , in a few moments , than we doe now in the whole course of our distracted time . And you will more easily consent to this , if you doe consider that our happinesse is compounded of two Simples only , which are so entertwined , as that they may seeme One , The first is to know . The second , to doe what is right and good . Of the former , the Theoreticall part , I shall speake hereafter . In the Practick , Two things are considerable , First , that , Action dependeth wholly upon knowledge . And , of Knowledge , this is the well-spring and rule , that , Vnity is all . The Spirit saith , How can you love whom you doe not know ? and I may say , How can you do what you know not ? The Not-knowledge of of what is right , with-holdeth from , and wearieth in action ; if perchance wee ever have any glimmering of light . For , Ignorance bringeth this double evill with it . First , it leadeth into Errour ; and Errour ( simply in the view of it ) giveth no content . Seconly , in the progresse it wearieth and distracteth . One who is lost in a Wood , suffereth as much in seeking as losing the way . Whereas , if we Knew aright , how even and smooth would be the way of action , and how great our contents therin ? Secondly , not only all our actions turn upon this hinge ; but out of this treasury issueth forth the whole complacency that wee gather from , or receive in action . For , if wee knew this truth , that all things are one ; how cheerfully , with what modest courage should wee undertake any action , re-incounter any occurrence , knowing that that distinction of misery and happinesse , which now so perplexeth us , hath no Being , except in the Brain ? Wee should not need to check and raise our selves with Davids out-cryes , why art thou cast downe my soule , why art thou disquieted within me ? Our Spirits could with him wait upon God ; make him our only rock , and then wee should not be moved . We should not call for Epictetus nor Boëtius de consolatione Philosophica ; wee might fetch our cures from our own bosomes , if from this one truth of unity wee could conclude these two things . First , that Misery is nothing , and so cannot hurt . Secondly , that every thing that is , is good , and good to me : then we might sing with a joyfull spirit , O nimium , nimiumque beati ; and upon sure ground ; for , whilst I being a Being , am Good , and that other Being is Good , and these Two Goods can fall under no other difference , but of degrees ; Good & Good , cannot but agree , and so must be good to me . If any man shall say , that the overflowing of another mans good , may be my evill ; they mis-take ; for , such a though is a falshood ; and , as I have already proved , Falshood is nothing , and so cannot hurt . That such a thought is falshood , I suppose this will cleare it . The Philosophers fancy to themselves animam mundi , and say every parcell is as a Simple contributing to the existence of that Compositum . But Christians know , and I have ( if I mistake not ) evinced , that , all Being is but one emanation from above , diversified onely in our apprehension . How can then one piece of that Being impeach the other , one part of the Soule quarrell with the other ? As the will ( speaking in their termes ) with the sensitive faculty ; or the Eye with the Belly : the vanity whereof Esop hath taught us long agoe . So , of necessity , if either my envy , or anothers folly , lay me low , because my brother is exalted , this must be a lie , and so cannot hurt . E contrario , the Good of another , being the perfection of the whole , is my advantage . If with this eye you view that Scripture , you will see it in its glory , Is thine eye evill , because thy brothers good increaseth ? The rule , you see is , that I should rejoyce at the wellfare of another . Now what is the reason of the rule ? Philosophy teacheth us , that it is not onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , lovely . If then I must rejoyce , I rejoyce because of some propriety , and this propriety ariseth from Vnity ; this Alkermes of Unity , cheereth the drooping spirit , cureth the atra bilis of Melancholy . The same potion easeth the heart of envyings , censurings and whisperings . So he , who knoweth that injuries , because they are nothing , cannot hurt ; and good things , though anothers , doe serve him ; cannot cherish such viperous starvelings in his thoughts . CHAP. XIIII . The benefit which Knowledge and all Sciences receive from this assertion . I Have in a word showne how Unity untyeth all difficulties , unites all happinesse in practicall things . Permit me to discover what influence it hath upon that other simple , which maketh up the compound of our happinesse , ( Scil. ) Theorie . Tully saith of Epicurus , Frangit , non dividit ; The breaking of learning into so many Sciences , is but making so many miles , that so the Master may have more hire for his post-horse . They forget , that , vita est brevis , whilst ars est longae . It were much better if all Learning were like the chaine fastned at Iupiters Throne , all of a piece : Or the Beame , which from the Sunne by a continuall tract of irradiation toucheth the treasures of the earth . To the effecting of this , that learned , that mighty man Comenius doth happily and rationally indeavour to reduce all into one . Why doe wee make Philosophy and Divinity two Sciences ? What is True Philosophy but Divinity ? and if it be not True , it is not Philosophy . Doe but see a little in particulars , the fruit of such like divisions . In the knowledge of Beings , we must observe First , Being is : Secondly , What it is . There is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . What a tedious work doth this very division lay upon us ? Alas , the very first , the easiest part of it , will take up all our time ; and to ascend to causes before we know that there are effects , is to mount the highest round , before we ascend the first . And therefore that learned wit , Sir Francis Bacon , in his naturall Philosophy , bringeth onely experiments , leaving the search of causes to those , who are content , with Icarus , to burne their wings at a fire too hot for them . Indeed , sometimes as an imbellishment of his discourse , that he may please stirring fancy , he interlaceth some causes , yet gently and modestly propoundeth them , but as for entertainment . If now our humble spirits could be content to see all things , as they are , but one , onely bearing different shapes , we should according to that rule , Noli altum sapere , improve in what we know , and there sit downe . But our spirits are mighty Nimrods , hunting after knowledge , venturing all , to eate of the tree of knowledge of good and evill . Which curiositie of ours , is wittily reproved by Sir Iohn Davies ; Why did my Parents send me to the Schooles , That I with knowledg might enrich my minde : When the desire to know , first made men fooles . And did corrupt the root of all mankinde . And for this reason we lose with Esops Dog , the substance , and get not the shadow . Causes we cannot , neither shall ever finde out : The knowledg of existencies we omit ; they are too voluminous , if we did attempt ; and so much doubted of by men , that what to think , we know not . View all Learning , and see how the very Being of things , is questioned in Naturall Philosophy . Amongst the Quadrupedes , wee question the existence of the Unicorne : inter volatilia , the Phoenix , and the Bird of Paradise : amongst Fishes , the Mer-maid . When we seek into Minerals , we finde not Ebur fossile ; the incomparable vertues of it wee meet with in all Physicians : but the subject of so many excellencies , we doubtfully hope for . Of herbes and plants , Bookes name many which gardens , meadowes , rivers afford not : If they ever were , we may give them to Pancirolla , that he may reckon them with perpetuum mobile , the Philosophers stone , cum multis alijs , inter Inventa perdita : For every age interreth old things , and is againe fertile of new births . If we were mighty men , as Adam , that all the creatures would come and present themselves to our view : yet ( which is the second part of this first Question ) wee could not give them their names according to their natures . For when we doe know that any Being doth exist , we doe not know what their formes , their severall qualities and temperaments are . We altogether are ignorant of herbes and plants ; which are hot and cold , in how many degrees they are so . For in these , how many , how eternall are the debates ? Some deny the healing vertue to Dictamnum . Some question the nature of that killing-saving Indian herb , Hen-man-bane , Tobacco : whose insolence is such , as to make That part of man a chimny , an outlet of her smoky birth ( expressed happily by Doctor Thory in these words , Inque tubo genitas haurire & reddere nubes : ) I say , to make That an outlet of her smoky birth , by which the old Romans ( in this their Proverb , Est homo nasutus ) discovered their judgements of gifts and wit . Some say it is hot , and some say it is cold . Few of the Learned , consent about the degrees of heat and cold in any Simple , and so are forced to palliate all with the gaudy mantle of occulta qualitas ; Yet what are all these but matter of observation ? manifest effects , which Sense teacheth the plowman , the Country-man , yea the bruites themselves , as familiarly , as warmth in the Sun-shine , and wet in the Raine . I could name many questions in * Politickes , Oeconomickes , Ethickes , &c. the very subject whereof are in dispute . But they will more happily fall in , when I discover our ignorance in causes . Thus you see in what a Maze you are Meandred , if you admit of any division . The very knowledge of the Being of things , is more than we are capable of . And as yet that is necessary , so we keepe our selves still to this principle , that those things are all of one nature , variegated only in our apprehension : and this knowledge I must consent to . But if men once seeke into the Causes of Subsistencies , I see no reason but they should suffer as Rei laesae Majestatis . For these are Arcana Imperii , which to meddle with , is no lesse than high Treason . CHAP. XV . Confusion in the knowledge of Causes , discovered , and redressed by this Vnity . IF wee are thus at a stand , in these very beginnings , what shall wee bee , when wee enquire after Causes ? Two lie open to our view . First , our great and good God , the fountaine of all Being , and this the Ancients styled Fatum . Secondly , there is that Emanation from him , which is the first created cause of all Being , and this was Aristotle's materia prima , so far as sensible things extend . Which because it is the substance of all things , and the variations of it make all formes ; therefore in it selfe , he described it to be neither quid , quale , nor quantum . All other causes are better knowne by name , than in the natures of them . They make many , as Efficient , Finall , Materiall , Formall ; with divers subdistinctions ; as instrumental , exemplary , &c. All these have matter and forme . For , there is a matter , and forme of a materiall cause , and forme and matter of formall causes . For in a table of of wood , the materiall cause is not the matter , wood : wood is the subject , upon which this materiall cause bringeth forth that effect , a Table . It may bee the materiall cause shall not be Physicall matter ; wee shall by and by finde it another name . Of the forme of a materiall cause , I shall say nothing , and so for formall causes . Faith is said to be the forme of a Christian , and faith hath its forme . The soule is by many deemed ( which I understand not ) the forme of the reasonable creature , and it hath a particular individuall forme . And thus both materiall and formall causes have matter and forme . Matter againe , is either Physicall and substantiall , or metaphoricall and metaphysicall . And this is the name I promised even now . Formes are either intrinsecall , or extrinsecall : the intrinsecall are Logicall , Metaphysicall , &c. Now have you various and severall kinds of forms ; but who knoweth the least considerable part of matter or forme ? Who will not cleerly lose himselfe in such an inquest ? May we not say of these , what one saith wittily of the Soule ? For , Her true forme , how can my sparke discerne , Which dim by nature , Art did never cleere : When the great wits , of whom all skill we learne , Are ignorant , both what she is , and where ? Doe but survey the Physicall Beings of our Philosophers , with what impossible , with what unnecessary scrutinies of causes , do they weary themselves , and their Disciples ? Till numeri Platonici cease to be a Proverb , I must remaine a Sceptick , although one undertake to teach me , how and whence it is , that various rowlings of the tongue , shall send forth so many articulate voices , and so many severall languages . Till it be known , how all numbers gather themselves into an Unity , I must not give credence to another , who promiseth an accompt of the estuation of the Sea . I know some surrender Neptunes Trident to the Moone , and there six the reason of Thetis her uncertain ebbings . Others * give the world a good paire of lungs , and from these Bellowes expect the causes of what they inquire for . Others take a dish of water , and shaking it up and down , think to cleere this difficulty . But these their ratiocinations discover cleerly , that with NOAHS Dove , through over-much water , they can finde no ground for footing . For veritas non quaerit angulos . And if the reason were ready , they would not have disputed ; and yet they are very confident ; and why may not they be so , who dare venture to give ( before they prove any Orbs ) the government of the Orbs to a band of celestiall intelligences ? I shall not wonder , if these men every where finde an Euripus , and at its bankes imitate their Grandy's outcry , Quia ego non possum te capere , tu me capias . How doth the Spirit befoole these men ? First hee telleth them , that they are so farre from finding out the Causes , that they are ignorant of the Effects : Knowest thou the time when the wild Goats of the rock bring forth ? or canst thou mark when the Hindes doe calve ? Canst thou number the moneths that they fulfill , or knowest thou the time when they bring forth ? Salomon saith , There are three things too wonderfull for me ; yea , foure which I know not . The way of an Eagle in the aire , the way of a serpent upon a rocke , the way of a ship in the midst of the sea , and the way of a man with a maid . How doth our great Master perplexe himselfe in the inquiry of causes ? Sometimes he makes the principia of naturall things , to be contraria : whereas , neither the heavens , nor the starres , nor anything that is by univocall generation , is that way produced . Sometimes he allowes three principia , Privatio , Materia , & Forma ; forgetting his own principle , that Ex nihilo nihil fit , not remembring that when hee hath matter and forme , he is yet to seek for the Rock and Pit , out of which matter and form are digged and hewed ; and therefore instituteth two severall authors , one of matter , another of forme . I confesse , his Commentators doe file of some rust from these Tenets , but not so cleerely as to make him give the right cause of Being . Romance's and New-Atlantides , I shall gladly embrace as pleasant and glorious entertainements from specious and Ambrosian wits . But for true knowledge of causes , having no cause to expect , I will not hope . Sis Walter Raleigh saith exceeding well , that the Cheese-wife knoweth that Runnet curdleth Cheese , but the Philosoher knoweth not how . All this while I doe not reject an industrious search after wisedome , though the wisest of men saith , He that increaseth wisedome , increaseth griefe . I doe only , with Sir Francis Bacon , condemne doctrinam phantasticam , litigiosam , fucatam , & mollem ; a nice , unnecessary , prying into those things which profit not . Too great exactnesse in this Learning , hath caused our Meteorologists to blush when their confidence hath proved but a Vapour . Too great hopes of discovering the mysterie of nature , hath caused some , contrary to the authority of Scripture contrary to the opinion of Iulius Caesar , Picus Mirandula , Cornelius à Lapide , Ioan . Barclaius , cum multis aliis , to attribute an unwarranted power to the starres over our bodies . But this ensueth , while we follow , for learning , what is not . And so , that noble comprehensive activity , the soule of man , is hindered from entertaining in its place more generous , more usefull , and sublimated Truths . How would the soule improve , if all Aristotles Materia prima , Plato's Mens Platonica , Hermes Trismegistus his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , were converted into some spirituall light ? the soule might soare and raise it selfe up to Universall Being , bathe it selfe in those stately , deep , and glorious streames of of Vnity , see God in Iesus Christ , the first , chiefe , and sole cause of all Being : It would not then containe it selfe within particular rivulets , in whose shallow waters it can encounter nothing but sand or pebbles , seeing it may fully delight it selfe in the first rise of all delight , Iesus Christ . Thus , when you see the face of Beauty , you will perfectly be assured how many the severall pieces which make it up , must be , what their nature , and their severall proportions . So shall you with certainty descend to knowledge of existences , essences , when you shall rest in one universall cause : and Metaphysicks , Mathematicks , and Logick will happily prove one , while they teach the variations of Vnity through severall numbers . All particular Sciences will be subordinate , and particular applications of these . So all shall be , according to Ficinus , Circulus boni per bonum in bonum rediens ; and the face of divine Beauty shall bee unveiled through all . CHAP. XVI . The unhappy fruits of Division , in other parts of Learning , made manifest . CAst your eye on Morall Philosophy , and see how the truth is darkened by distinctions and divisions ; How our Masters have set up in the same soule , Two fountaines of Reason , the Will , and the Vnderstanding . Have they not virtutes Intellectuales & Morales ? Is it not a great question , Vtrum Prudentia sit virtus Moralis ? Vtrum Summum Bonum sit in Intellectu , an Voluntate ? Vtrum Prudentia possit separari à virtute Morali ? Vtrum virtus Moralis sita sit in Appetitu Rationali , an Sensitivo ? I say , these questions , especially the dividing of the soule into so many faculties enthrones many reasonable Beings in the soule . For , when the will entertaineth or rejecteth the proposition of the understanding , shee must doe it one of these three wayes : Either by an instinct ; and this men will not have ; for , hoc est brutum . Or by chance ; and this many reject ; for then she hath no liberty . Or by discourse ; and this most pitch upon ; for then she doth exercise vim illam imperatricem , which I reade of amongst them , but understand not . Now , if they conclude upon this third way . What is this Discourse , but the Work of an Vnderstanding ? if the Will act that way , which is , or ought to be to the Vnderstanding proprium quarto modo ; Is not then the will an Vnderstanding ? Thus like an unskillfull Artist , they mince with distinctions ; they whet , till there be no more Steele : and whilst they would sharpen , they annihilate : Whilst they would inlarge , they overthrow the Soule . They create names , and say , with Ajax , they are Vlysses , and so fight with them . They do , as one faith very well , giving Passion eyes , make Reason blind ; raising the will , they ruine the Vnderstanding . Termini nullos habent terminos . The poore Soule oppressed with black Melancholy , beleeveth some part of his body as big as a house : and no man can , in his thought , passe , unlesse he remove it : Even so doe those men . But what may not bee expected from That happy Inventer , and bold Abetter of errors , who with much confidence maintaineth the eternity of the World , against Hermes , Museus , Orpheus , Anaxagoras , Linus , &c. Yet that they may insanire cum ratione , they say , that if you raise not up some faculty to contend with the Vnderstanding , the Vnderstanding seeing right , must ever do right , and that we by wofull experience know to bee otherwise . I confesse , whilst the Vnderstanding seeth light and right ( I now discourse of the Vnderstanding , Will , Affections , &c. in their termes ) it doth right ; for , seeing and doing is all one ; for the act of the Soule is but seeing or discerning . But that Vnderstanding , which now did see right perfectly , at the same instant is blind , even in a grosse , absurd thing : and so the effect and birth of it is but darknesse and folly . In Metaphysicks , with what curious nets do they intangle their hearers ? certainly , that should be stiled the Art or Science of Disputes and quaere's for the very Being and subjectum Metaphysices , is strongly disputed . Some will have ens taniùm , the universall nature of Being : Others , substances abstract from matter , as Angels , Spirits , Soules of men , to bee the subject of this Learning ; And as it beginneth ▪ so it groweth into thousands of disputes . As , Vtrum differentiae possunt esse sub eodem genere cum illo quod differre faciunt ? Vtrum universale sit aliquid reale , ●n notionale tantùm ? Vnde rerum individuatio exoriatur ? If I should go through Logick , Mediocrem artem , Mathematicall Sciences : I should but weary you with variety of opinions . Even Divinity it selfe is darkened with mists of inextricable questions . The questions about Faith and Love , are sufficient to fill the world with perpetuall quarrels ; As , whether Faith precedeth Repentance ? which learned Master Pemble hath sweetly determined by making both Faith and Repentance fruits of semen vivisicum . Whether Faith be a particular application of Christ to my selfe , or onely a bare spirituall beleefe , that Christ is the Son of God ? Which Reverend , holy , learned Master Cotton , hath most acutely , most truly cleared , by proving that Faith can bee nothing but a laying hold of that promise which God hath made . Now , that promise is , That , he that beleeveth that Christ is the Sonne of God , shall be saved . Whether faith be a beleeving that I am saved , or depending upon God for salvation ? And here Bellarmine hath with mighty wit assaulted our side ; for , faith he , if beliefe be to beleeve I am saved , I was saved without faith . If beliefe be to beleeve that God will give me grace to be saved , I beleeve before I have grace , before I have faith . Which knot , I know not how to dissolve , but by opening with Reverend Mr. Cotton That ( and this is another Quaere . ) We are saved by faith , only declarativè . I am saved , not only in the eternall decree , without faith , by Gods free gift ( that all consent to ) but even in the execution . And when God hath pleased to take me out of eternall darknesse ; then faith discovereth to me that I am to be saved ; and so , making faith to be a manifestation of that to me , that I am saved , Bellarmines objection is answered . There are many other Questions , but I dare not so much as mention them . If wee should but survey the disciplinable part of Divinity , we should be confounded with Chiliads of disputes , all which I will wrap up in one , scil. Whether there be a prescript forme of Church-government ? Are not the two Testaments expositors of the two Tables ? Do they leave us any latitude in any other of the Commandements ? why should we then think , that That Commandement which God hath honoured in the second place , should be forgotten ? Truly , had the Learned Papists so done , they would never have expunged it . Are not we as unable to prescribe the manner as the matter of Gods worship ? If we were left to our selves , should wee not institute cringings , crouchings , all those ceremonies of Will-worship , which carry a voluntary outward visible shew of humility , but give the heart leave to play the Trewant ? If ever distinctions did harm , here they have beene deadly poyson : for , Doctrine and Discipline are all one . For , what is Discipline but that Doctrine of the manner of Gods worship ? wherein we ought to bee as faithfull , as in any point of Divinity : and this will certainely appeare one day , when God shall with pittylesse holy scorne , aske some , Who hath required these things at your hands ? But , to conclude ; give me leave to shew you how these exorbitant wits have raised a Babel , have cast Pelion upon Ossa ; and from thence discharged the Balistae of their ignorance , against the Throne of Eternity , against God himselfe . The Schooles for many ages , have looked upon the way of Gods knowledge of things , under two notions ; simplicis intelligentiae , & purae visionis . I confesse , I see not the end of this distinction . For , if Gods Power and Will be all one , ( which I think no man dispureth ) all the wayes of knowledge , that can bee in God , must bee confined in that one notion of simplicis intelligentiae . I doe seeme ( if I mistake not ) to maintaine this position by an evident demonstration , thus ; Is there any that denyeth God to be purus actus ? doth not every body say , that in God there is no potentia ? If God then bee actus , and not potentia , all things were , that ever shall be , ab aeterno under a decree ; and so , what hee could doe , hee did doe , and can doe no more . Yet , that Truths may come more cleerely and easily to our apprehension , I shall allow the use of the distinction , so that they improve it only for memory , and doe not expectany reality from it . But some , not content with this distinction , have found out another , which discovereth a meane parentage , by the very name , it is called Media scientia . I will not contend with it in the power of those arguments , whereby our Divines have so often left it spiritlesse and helplesse . I shall only from this point of Unity , shew the vanity of it . If this sciencia be one with that which wee allow , then is it but nominall and vaine . If it be different , you make two in God : for , if I over-value not my former ratiocination , I have proved it cleerely that scientia simplicis intelligentiae carrieth forth as much of God as is discernable to our darknesse ; and making two in God , you exalt two Gods ; and whilst you finde two Gods , you lose the true God , which is but only one , an eternall Unity . And thus whilst men gaze continually in search of causes , they blinde themselves , and know not effects . CHAP. XVII . A Recapitulation of former instances , with some additions of a question or two more . I Confesse there is a secondary intermediate Being , which you may call a Cause ; which in our language , doth precede and produce another ; the observation of which , is very fitting , so that wee search and puzzle not our selves with the grounds and Reasons of this precedency . As , apply fire to combustible matter , and it will burn ; and if you call ( which in some sense you may call ) this application , the cause of burning : I dispute not onely the search into the nature of wood and fire , and how the fire doth work upon the wood , and how the wood can be both passive and active , Simul & Semel ; for , they say , Nulla est actio quin sit reactio , this is That I desire to shun ; for , intus exstens prohibet alienum ; whilst we entertain our selves with these poore Sophismes of wit , we lose that glory which the immortall soule thirsts after . But if our spirits , and the light of our reason be dim ; Let us goe to the forge of the Philistines , and sharpen our inventions , our apprehensions there ; Let us learn from the Prince of the aire , who ( knowing well , that , dissolve the fasciculus , and Iugurtha his prophecy to his children will prove true ) taught his Scholars this lesson for these many ages , Divide & impera ; Divisions and distractions , being the great road of all errour . And if you long , with the Israelites , to have a King , as your neighbours have ; and you desire to speak in their language : When the soule entertaineth light , say it doth understand . When it doth exercise any morall vertue , say it willeth . When you see some things precede others , call the one a cause , the other an effect : but travell not far in the search of the source of this cause . Doe not make the will and the understanding two faculties , Fratrum concordia rara ; Iacob will supplant Esau in the Womb . Make therefore the severall Actings of the soule , as Rayes of this one soule ; make these rayes , and the soule sending forth these rayes , a perpetuall emanation Divine : and so by these degrees of truth , mount up into the armes of Eternity , and he will take care of you , that you shall not dash your feete against the stone of free will : that you shall not overthrow all faith , by starting so many nice questions in the point of faith . If you follow this rule , and see all things in the glasse of Unity , you will not lose all Arts and Sciences in the Wood of Divisions and Subdivisions in infinitum ; you shall be more substantiall , than to make Substance and Accidents Two ; neither will it ever happen , that you maintaine transubstantiation , by affirming that Accidents can haerere in nullo subjecto . You shall not make to your selfe a God of contradiction , dividing the will and power of God . Both which in God , is God ; and so but one . You will not maintaine two Covenants , one of workes , another of grace , seeing grace is gracelesse without workes , and Works worthlesse without grace . If God shall give you to walke by this light , practicall questions will be laid aside , as well as Theoreticall : you will not dispute whether you ought to be more holy on one day ( as at a Sacrament ) then at other times ; for , you will then know , that these Scriptures expresse fully the rule you must walke by ; Pray continually ; rejoyce evermore : blessed is he that feareth alwayes : Be ye holy [ not by fits and starts , but ] as I am holy ; serving me alwayes , with all your heart , your might , your affections . So that every day , every duty , is to you an holy day , an ordinance divine . And if any man shall say , Why doth God adde this parcell , Remember that thou keep holy the Sabbath day , &c. and this strict injunction , before you approach the Table of the Lord , Let every man examine himselfe , and so let him eat ? You will be able to answer , that you ought not to be more holy in one day , in one duty , than in another ; for , you must be all one , Semper idem . And secondly , you will be able to prove , that the weight of this injunction , is not to adde any other holinesse to the day , or the ordinance , than a holinesse of separation . For , a holinesse of inhaerence , cannot fall anywhere , but upon a reasonable creature . The Temple had no more . For , with the leave of learned and holy Master Cawdry , Time & Place are incapable of any other sanctification . But the stresse of these and the like precepts , lyeth here . We ought indeed alwayes to keepe a Sabbath . Every bread and every water , ought to be a confirmation of our faith and of our graces . But God considering that we are lower than the Angels ( and them hee hath charged with folly ; ) that we are infirme ; that we cannot alwayes keep the bow bent : If we cannot be holy all the weeke , if we cannot be pure at our own Tables ; as who can ? yet , if we will remember the Sabbath , and if wee will come to that feast of marrow and fatnesse with a wedding-garment , and at other times doe our best ( though weak ) indeavours , he will behold no iniquity in us . We shall not be perplexed , how farre we ought to mourne for the sinnes of others , the sinnes of the times , or our owne lives . [ And these are intangling questions to many sweet spirits . ] For , drawing all things to an unity , we shall know that sorrow and joy may meet in the same subject at once ; they must be both in the actings of faith . Wee must not sorrow as without hope ; We may not lose our Faith in our teares ; Our teares must be teares of joy ; Wee may think , that we have sinned , and so sigh ; but at the same instant , wee must know we have a Saviour , and so triumph . And if I were now all gore blood , would I not now goe to the Chirurgians ? Truly the greater my sin , the sooner ought to be my return , the higher my Faith . But great and inlarged Faith , cannot be without exultation and magnificats . Thus could we lay aside foolish questions , could we seek into our hearts , according to the Poets advice , Ne te quaesiveris extra , and not into the causes , and the Being of causes , things too high for us ; We might have an Heaven here , we might see how Christ is one with GOD , and wee one with Christ ; so wee in Christ , one with God . If wee cannot reach the perfection of this knowledge , yet let us come as neere it as we can , for the true knowledge of God in Christ , is life everlasting . ⸪ A Postscript . AND now , Sir , I have with what brevity I can , run through , what I never intended to speake of . I had prepared a little in lieu of This , upon the nature of Prophecy , which I now shall reserve for a Discourse upon the fourteenth Chapter of the second to Corinth : But it was with me in this case , as it is with the soule , prostrating it selfe at the throne of grace . It designes to breath it selfe out in confession , but is suddenly raised up into to sweet exultation . It intends a Magnificat , but by some unexpected irresistible power , it is dissolved into teares ; which never did , nor ever can happen in a Forme , as might appeare by ventilating the opposit arguments , if opportunity prevailed as well as reason . I had nothing in my resolution , but , by a word or two , to mediate in the behalfe of these lines , a free and a friendly accesse , to Your more serious and usefull studies . But ( quo fato nescio ) I have let fall my plummet into waters too deepe , that if you lend not your favourable construction in the perusall , I must suffer . I confesse my confidence in your Gentlenesse is great ; I shall therefore , without any further plea , after this long Parenthesis , give you a short accompt of what these papers beare . You have here my poore thoughts upon the twenty-fourth Chap. of Matth. that I was forced to , because I quote it , more than once , in sense differing from our Commentators : yea , I was necessitated to run through the whole Chapter . It will appeare in costly robes , adorned with lofty and glorious language , sweetned by many a pleasant and cleare Simile , quickned by divers acute and learned Criticismes : These , none of these are mine : My Cabinet enshrineth no such Treasure . I confesse , to save the labour of contending with Pareus , and others , I delivered to a Friend of Yours , and Mine , onely the substratum of the Discourse , desiring him , from those principles to undertake my adversaries . In lieu of this , he returned me the Chapter * , imbellished with so much wit and learning , that I durst not call it mine , and so thought to have suppressed it ; and Had done so , but that from the Law of friendship , you may challenge a share in what is His ; and from that reason it liveth now , and is presented to Your view , hoping ( for his sake , not for mine ) to finde grace in your eyes . You have also , my Thoughts , upon the twentieth of Revelations , because therein I have done Two things . First , According to my Modell , answered your three Quaeries . Secondly , Discovered my opinion concerning the Millenaries . I finde That point entertained by many learned and pious men , under various and different notions . The first who were of that opinion , lived immediately after St. Iohn , as Papias , Irenaeus , and so on ; in after ages , Tertullian , Cyprian , Augustine , cum multis alijs : these men did a little Alcoranize ; for , with Mahomet , they cast all the glory of it , into the outward pomp the Church should then enjoy : which is but as the body of that other spirituall beauty , wherein the Church of God shall at that time be more than exceedingly resplendent . Yet these men have happily fixed upon the due Season , expecting them at the powring out of the seventh Vial , a thousand yeares before the end of the World . Of latter dayes , most famous and glorious Lights , as Calvin , Beza , Iunius , Tremelius , Broughton , &c. have wrapt up all the glory under a spirituall notion , robbing both it and other Scriptures , of that sweetnesse ; whereon even Our Soules , but especially Our children shall feed as upon Marrow and Fatnesse ; wherewith we shall be refreshed as with Wine refined upon the lees . Contraries may sometimes ( in some sense ) be Errors ; the others erred because they have not the spirituall ; and these have mistaken , not observing the temporall glory of this thousand yeares . These last men are succeeded by a generation of Worthies , who have come nearer to the Truth ; yet ( if I mistake not ) have missed it ; and some of these are Alstedius , ( who justly meriteth the Anagram of Sedulitas ) Mede , and some others ; who indeed expect a time of glory , confuting the first men , because they made theirs too carnall . Yet doe they faile themselves , by placing the time after the burning of the world with materiall fire , spoken of in Peter ; and joyning with it their opinion , of the resurrection of the Martyrs , which I do not wholly condemne , though therein I am not yet so cleere . Lastly , we have the Reverend man Mr. Brightman , against whom I will not now dispute , whose opinion , seeing I must oppose it , when I mention it , I will not now name . For hee ought always à me non sine honore nominari . Pliny saith Venerabilis Catonis ' ebrietas , and so say I of Brightman , The very Errors ( if errors ) of Brightman have their beauty : I must confesse , if God hath been pleased to discover light to me , I have borrowed from him . If there be any thing of sweet , I have gathered it from the strong . And I do seriously protest I have not with Scaliger the Souldier ; undertaken Cardan , that his ruines may be my rise . No , no , I honour his very Urne , and do beleeve that one day I shall see the Jews very zealous in raising to him some stately Mausoleum , who hath been the first meanes of quickning the affections of Christians to pray for their returne . Sir , I have overtired your Gentlenesse , and your Patience , therefore now give me leave to refresh your spirits ; Let me in a word say here , what I prove more amply elsewhere ; the days are at hand ; We shall see the Laying of the first stone , if not the rearing of the structure to some good height . I know there is a Great Reader , who , though hee hath Lynx his eyes , yet using overmuch the Septuagenary Spectacles of antiquate Antiquity , loseth to himselfe , and , by his justly-merited authority , robbeth others of , this sweet truth , of the Church her approching glory , which is in my apprehension , as blood to the veines , as life to the blood , as spirit to the life , as all to the Spirit . But certainly , while he thinketh the Witnesses , to be yet unburied , hee doth bury two witnesses , which are as able to bring Christ to his Espousals , as the two post-knights were to naile him to the Crosse . I know there is another worthy , who hath for many yeares stayed Christs sainting Spouse with flagons of Generous and Good Wine , who adjourneth our happinesse by expecting the sad downfull of the two Witnesses . But ( as I have , I hope , cleerely proved elsewhere ) That is past . Macte ergo gaudio , Tune up your ten-stringed instrument : Let us heare that pleasant melody of a Christian Hymen ; O Hymenaee ! Let Your sweet spirit sing , and We will dance : For certainly ere long , all teares shall be wiped away from our eyes , and perfect fruition of Love will cast out Feare . And now , I commit You , and Your Hopefull , Flourishing Studies , to the expectation , and advancement of these glories which make way for the comming of our Saviour . And to Him alone be the glory FINIS . The Contents of the severall Chapters handled in this TREATISE of TRUTH . CHAP. I. The Vnderstanding , and the Truth-understood , are one . page 1. CHAP. II. The second Argument , proving that Truth is the Nature of the Vnderstanding . p. 5. CHAP. III. A prosecution of the second Argument , wherein all Requisites to a Being are applied to the understanding , being made one with the truth . p. 13. CHAP. IIII. This Argument further cleered by more objections propounded and answered . p. 17. CHAP. V. The whole Soule and truth in the Soule are one . p. 21. CHAP. VI . All things are this one light or truth , shining from God . p. 26. CHAP. VII . How unity is all in all things . p. 31. CHHP. VIII . The nature of Habits . p. 45. CHAP. IX . The difference betwixt Knowledge and affection , discussed . p. 59. CHAP. X. That all the severall and particular actings of the soule , are this one light and truth . p. 81. CHAP. XI . An Objection answered , in which the nature of time and place are touched . p. 88 CHAP. XII . Another Objection is answered , drawn from the falshood in the working of the soule . p. 109 CHAP. XIII . Discovering the consequences of this position , that All things are one Truth . p. 114 CHAP. XIIII . The benefit which Knowledge and all Sciences receive from this assertion . p. 123 CHAP. XV . Confusion in the knowledge of Causes , discovered , and redressed by this Vnity . p. 133 CHAP. XVI . The unhappy fruits of Division , in other parts of Learning , made manifest . p. 146 CHAP. XVII . A Recapitulation of former instances , with some additions of a question or two more . p. 160 FINIS . Notes, typically marginal, from the original text Notes for div A29667e-100 * Areopagus : for , such were the orders for all Pleaders there : Aristotel . Rhet. lib. 1 Lucian . in Anachars . * with such , Iuno assay'd to kill Hercules in his cradle , as the Poets say . Matth. 24. Apocal. 20 Dionys. de Divinis Neminib . Epist. ad Dionys. See Plato's Parmenid . & Timeus . Notes for div A29667e-990 * Mat. 24. Rev. 20. Expounded , in another Treatise . * 2 Cor. 2.16 . * Veritas in sundo putei . Democr . * Ioh. 14.6 . * 1 Cor. 1.23 . Iob 38.2 . * 1 Cor. 8.2 A double errour in searching of truth . Notes for div A29667e-1330 * Rom 10.8 The Vnderstanding or Truth there , under two notions . An argument proving the nature of the Vnderstanding to be Truth . Vitaest in se reflectio . Sen. Epist. Life a higher degree of light . The eye by the presence of the soule made able to see light . Most call the understanding a faculty . Three notions requisite to the constitution of every Being . The understanding as a faculty affordeth not these 3. notions . The understanding is not the subject of truth . Marti . l. 5. epi. 53. The understanding receiveth not truth from the soule . Not from any creature Not from God . Deus agit á centro in circumserentiam . In spirituall giving and receiving there must be a metaphysical union Iohn 1.5 . i Doct. of Syn. Dort. p. 25. lin. 12 Neither a quality permanent , nor an act immanent , unless they bee made inherent in the soul , and the latter also produced by it , can be said to be given to the soul . To receive light is to be light . If you make the understanding light , you have the three notions which make up every Being . 1 The 4. viall mentioned Rev. 16.8 . is the thing emptying and emptied upon it selfe . Nay in all things Agent and Patient must bee one to him that considers . No Being but it is the thing receiving & received The vanity of that question , Whether the soule be continens or contentum , discovered The Vnderstanding cannot be the recipient . Some call the Intellect virtus quâ . The Intellect cannot be virtus quâ . As the Arabians , Zabarell , &c. The last objection answered . * Act. 17. vers. 23. The Soul , Vnderstanding , Truth , all but one . An Argument proving the Soule and Truth to be one . God and his attributes are not two . * Deo insunt quasi in esse secundo , ab essentiâ & inter se distinguuntur non solùm ratione rationante , sed etiam rationatâ , ita ut fundamentum distinctionis sit in ipso Deo. Theo. lib. 1. cap. 4. Sect. 27.28 . * 1 Ioh. 3. vers. 2. Truth as it hath been described , resembleth the Trinity . * Vnum , verum , bonum , Ens , terminiconvertibiles . All being is this truth . * Vide Platonem in Phile . in Timaeo . Terminus , Insinitum , prima elementa , unde quin . que genera teru● . Ficin. com . in Tim●o . Vide Platonem ubique . Omnes numeri in unitate . r Virg. in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . s Quia numerus impar , numerus indivisibilis . Ficin. comment. in Plat. Timae . The excellency of unity . Rev. 22.9 . Vnity all in God . Fic . comment. in Plat. Sympos . Vnity in spirituall Beings . Gen. 2.24 . 1 Cor. 13.12 . Morall . Vnitie in Physicall Beings . * I am informed that my Lord Castle . I stand in his book de Veritate , affirmeth that there is but one sense : but I am not so happy as to have that booke by me , nor doe I remember it since my last reading it , so that I dare not say it confidently . Sir Iohn Suckling in his Play , Act 2 , Scene 1. Ficin. Comment. in Sympos . Plat. * Ficin. Comment. in Tim. Plat. * Plato in Symp. in Orat. Erixym . Nominall division of Being requisite for our converse . Habits infused , acquisite . The difference between naturall and supernaturall habits . * Mr Ball . Divers sorts of Faith . page 3. Faith signifying beleefe , is used to note , first an ordinary knowledge and bare assent to the historicall truth of the Speaker , though sometimes holpen by experiments , and other inducements and probabilities of the things : and this is called Faith Historicall , that is , a naked , imperfect , dead assent , without trust or confidence in the mercies of God , or adherence to the commandements . Howbeit we must not imagine , that Faith is reputed unsound or not salvificall , because Historicall ( rather it is oftentimes unsufficient to save , because it is not so fully Historicall as might be ) but the name of Historicall Faith arose hence , that some are said to beleeve , who did never embrace Christ as their only Saviour with all their hearts , nor confidently rely upon the promises of mercy ; otherwise , justifying Faith doth more certainly beleeve the truth of the history of the Gospel , and so is more historicall than the Faith called Historicall . * These meanes teach us further to make much of the least beginnings of grace , even those which Divines commonly call repressing , since they prepare the heart to conversion , and in some sense be called the inchoation thereof : seeing temporary and living faith differ not in forme , but degrees of perfection ; there is a faith in the true convert , of no better perfection than that in the temporary , though he stay not there , as the other ( being an unwise son ) doth . Huit Anat. Conscience pag. 214. * 1 Ioh. 3. vers. 2. The controversie about falling from Grace . * Deo enim , sive scientiam ejus spectemus , quippe omnia scit ; sive voluntatem , quae ad nihil creatum vel creabile est suspensa , sed ab aeterno determinata , nulla 〈◊〉 potentia disjunctiva : considerari quidem potest potentia creata , non considerato divino decreto , & in signo rationis decretum Dei antecedente . Sed in tali Chimar●●● consideratione , adversary nobis litem vitiosâ nuce ha●● emptitandam srustraserunt . Ac verò actu , non est ulla potentia creata , nisi quae subest aeterno DEI decreto , nisi qu●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} divinae providentiae renuntiare velit , &c. Rutter Exerc. Apolog. Exerc. 1. c. 1. Sect. 8. 1 Ioh. 3.9 . Difference betwixt Knowledg and Faith . Object . Experience , collection of particular lights . Knowledg , reall . apparent . Psal. 14.1 . Psal. 12.4 . God , mercy and sweetnesse to the divels . As wee know , wee love . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. lib 3 . c.6 . vide & c. 7 . ci●ca finem . What we know , we are . Affection handmaid to Knowledge according to some . Knowledg a step to Affection , according to others . Knowledg & affection names of different degrees in the same nature . Affection perfection of Knowledge . Knowledge often no Knowledge , but a vaine swelling . Tit. 3.6 . Knowledg without power , even in the law forbidden . Ceremoniall law included in the Morall . Mat. 5.28 . Mat. 7.29 . 1 Cor. 11.16 . Cant. 2.1 . 2 Cor. 13.2 . God , from whom all light commeth , is stil●d Love 1 Ioh 4 16. Women in greatest number truly gracious , because most affectionate . 1 Tim. 5.17 The Pastor preferred before the Teacher , because the truth of truth in the heart lieth in the affection . Knowledge , where it is eminent in truth as well as appearance , there affection is equally eminent . David and Salomon compared with Paul . Solomons preeminence in knowledg extended to Politicks , and naturall Philosophy only . 2 Cor. 12.3 2 Cor. 11.26 . True knowledg , true affection , separated from all appearances or outward advantages of the body , or the like , are one . Apprehensions , conclusions , affirmations , &c. all one truth in the soule . The operations of the soule are proved one with the essence thereof . The activity which is the form of the soul , not different from the actions thereof . Not of a higher straine . Nor of a lower . Neither can it be various . The distinction betweene actus primus and actus secundus , examined . The distinction betweene Substance and Accident called into question . The nature of Beauty illustrating time and place . Time and Place nothing different from the essence of the soul . The definitions of time and place rejected . Place . Time . All actions nothing , if time be any thing . The difficulty untied , how God seeth things . The same truth taking varicus shapes in our apprehensions . Set forth by a similitude taken from the Sun . The same act of sense perfectly one , yet varied unto many formes . A Similitude from the trigonall glasse . Sense confuted by Copernicus . * Capernic . Kepler . Gallilaeus de Galil : Object . Succession of moments , apparent , not reall . The scule never acts falsly . Object . Resp. In false propositions of the soule , so farre as it acts , it acts truly : where it is deceived , it is by not acting . Paine hath no reall Being . Mart. lib. 2. Epigr. 80. The happinesse of our lives advanced by this opinion . Mart. li . 6. Ep. 70. This Vnity the fountaine of knowledg . Action wholly depends on knowledg . Ob. Resp. All things one piece . Mat. 20.15 Propriety maketh lovely . The vanity of dividing knowledg into many Sciences . Confusions from division in knowledg . Knowledg double , of Beings , & of their Causes . Knowledg of Beings twofold , of their existencies , and their natures . Knowledg of existencies necessary , but altogether uncertain . Knowledg of the natures more uncertain than the existencies . * As all those laws concerning slaves , whereas a slave indeed is non ens , for if any man have given away , with Esau , his birth ▪ right , yet he hath not lost it ; because manhood and religion are not mei juris ; they are talents which God hath intrusted me with , and are no more deputable , than places of jud catu●e . Et sic de caeteris . In what sense Knowledg of Beings is to be wished . Two only causes received , God , and emanation from God . Aristotles materia prima brought to light . Matter & Forme have their matter and forme , both of which meet in the emanation . The vaine search of causes in Physicks . * Platonici ; who make the world animal magnum . Vide Gal. in System . Ptolem . & Co. pernic . Keplers Harmo . Aristot. Prov. 30. 18.19 . See Aristot. de mundo , de coelo &c. Like Plato's and sir Francis Bacon's . Verulan : Augment . Scient. Many reasonable Beings , placed by Philosophy in the Soule . Eurip. Tragaed . Seeing and doing one in the Soule as knowing and willing . Vanity of dispures in Metaphysicks . Darknesse in Divinity through the ignorance of unity . Faith and Repentance coevall . The generall promise , the object of faith . Declarativè The ill consequence of the division between doctrine and discipline . Doctrine of mater inworship ; Discipline of manner , both are Doctrine , both prescribed by the same God . The monstrous effects of division made manifest in other peices of Divinity . The weaknesse of the distinction Scientia simplicis intelligentiae , & purae visionis . Scientia maedia discussed . In what sense intermediate causes may be allowed . Division the policy of the Prince of darknesse . Recapitulation of all . The sense of the Sabbaths command . All things Ordinances . The intention of speciall Ordinances . Mourning and joy reconciled . Notes for div A29667e-14840 * Matth. 24 Various sorts of Millenaries . The first too earnall . The second only Spirituall . A third sort , in some things too literall . 
A59238	----	Non vltra, or, A letter to a learned Cartesian settling the rule of truth, and first principles, upon their deepest grounds / by J.S. Sergeant, John, 1622-1707. 1698 Approx. 177 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A59238 Wing S2585 ESTC R33865 13585716 ocm 13585716 100531 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59238) Transcribed from: (Early English Books Online ; image set 100531) Images scanned from microfilm: (Early English books, 1641-1700 ; 1048:2) Non vltra, or, A letter to a learned Cartesian settling the rule of truth, and first principles, upon their deepest grounds / by J.S. Sergeant, John, 1622-1707. [16], 3-125 p. Printed for A. Roper ..., London : MDCXCVIII [1698] Attributed to John Sergeant by Wing and NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Truth -- Religious aspects -- Christianity. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-05 Mona Logarbo Sampled and proofread 2004-05 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion NON VLTRA : OR , A LETTER TO A Learned CARTESIAN ▪ Settling the RULE of TRUTH , AND FIRST PRINCIPLES , Upon their DEEPEST GROUNDS . By I. S. LONDON , Printed for A. Roper , at the Black-Boy , over against St. Dunstan's Church , in Fleet-street , MDCXCVIII . To the Much Honoured Sir EDWARD SOUTHCOT , Knight and Baronet . SIR , 'T IS so Unusual a Complement , to make a Person of your Quality a Judge in a Philosophical Controversie , that it will be Admir'd at by those who do not know you ▪ and , I fear , scarce Accepted by your self . Such Studies do so seldom colour with the Profession of a Gentleman , that He must be much rais'd above the Common , who can merit the Esteem of being fit for such an Umpirage . To be held , not only a Lover of Learning , but a Discerner too in that Highest Sort of Knowledge , is such a Starry Embellishment to a Noble Extraction , and sets such a Deep Stamp of Honour upon it , that it gives a Double Tincture of Excellency to such Illustrious Persons , and ranks them in the First File of Heroes . In the Time of Augustus , when the Roman Learning was in its Zenith , such Famous Worthies might have been easily met with ; but they are so Rare now-a-days , that they seem Uncouth , and look like Monsters : And such , indeed , they are , in Scaliger's Phrase ; that is , Monsters of Perfection . Great Men do generally , now , so undervalue Learning , and 't is so despicably-Little in their Eye , as if they took a View of it at the Wrong End of the Prospective . The Noble Sir Kenelm Digby , the Honourable Mr. Boyle , and some few others , have rescu'd the Universality of their Peers from this Imputation : But , now that they have left us , such Personages are so very thin-sown , that , for any thing we see , there are but Few left , besides your self , who give us any Prospect of keeping alive a Succession of Men , endow'd with that Renowned Character . Yet , Ignorance and Folly are such Ignoble Blemishes , that KNOWLEDGE , in Common , does still uphold it self , with the Generality of Mankind , in a Fair Esteem : But , this Thing , call'd [ PHILOSOPHY , ] looks like such a Bug-bear to most of our Modern Great Ones , that the very Name and Sound of it puts them in a Marvellous Fright ; whence , 't is no wonder Men do not love , or esteem Amiable , what they fear , and look upon as Hideous . Whereas , indeed , the Study of Philosophy is no more but the Improvement of our Reason , ( by which we are Men , ) in Reading , and ( to a fair Degree ) Understanding the Book of the World ; or , in Knowing those Things , with which , whether we will or no , we must Converse , and be Concern'd daily . Certainly , their Palate is much out of Taste , who cannot relish a Benefit so Natural to our Soul ; but think it below the Station of a Gentleman , to regard it . I could wish such Men would please to reflect upon what kind of Objects their Thoughts and Affections are employ'd , while they neglect This. I believe it would shame their Choice , if they duly consider'd what Empty Toys they pursu'd , and preferr'd before this Solid and Substantial Good. PHILOSOPHY , truly such , and rightly understood , is far from being such a Frightful Thing as their Imagination paints it ; being only Plain , Natural Reason , Polish'd , Better'd and Elevated by Art and Reflexion : So that they who check at the Knowledge of Philosophy , ought , with much better Reason , find fault with the Teaching Persons of Quality to Sing , Dance or Play on the Lute : Unless they think it very Prudent , and Expedient , to give our Voice , Feet and Fingers the best Advantages we can , to perform their Actions artificially , and exactly ; but , that 't is a very Needless Folly to perfect the Knowing Power of our Soul ; and wondrous Wise , to let it still doze on sluggishly , in its Home-spun Native Rudeness , and lie wholly Uncultivated . Nay , such Gentlemen would be much offended their Houses should not be clean Swept , and Garnish'd ; yet , they are not , in the least , concern'd , that Cobwebs should hang in the Windows of their Intellect , and Dusty Ignorance dim and blear the Sight of the Noble Inhabitant . But , where is this Philosophy all this while ? Or , Is there , indeed , any such Thing in Nature ? Whatever Glorious Attributes some have given it , they all Agree in this , that it is the Knowledge of Truth : If so , then , as Truth can be but One , so it should follow , that ●either can there be more than One ●●ilosophy which is the True One and , that all others are but 〈◊〉 Pretended ; and , consequently , in reality , Fabulous , and Erroneous . Where , then , shall we certainly find this One , or only-True Philosophy ? Multitudes of Sects did , of old , set up to drive the Trade and Profession of Philosophizing : But , they all Broke , and shut up Shop , having but a very few Chance-Customers ; except that Great Man , ( whom St. Hierome calls , Ingenii Humani Finis , ) ARISTOTLE . He , I say , alone , has got Quiet Possession of the Schools , for a long time ; and , ha● now strengthen'd his Title , by an Immemorial Prescription : Nor did any Pretender of Note put in his Claim against him , till , in our Days , the admirably-Ingenious CARTESIUS declared himself his Competitor . Till then , Aristotle being drawn into different Senses , by his Many-minded Commentators amongst the Modern School-men , those Men who were of Sharp Wits , and hated jurare in verba — were in danger to turn Scepticks ; and began to think that Truth was either flown to Heaven in Astraea's Coach ; or , ( as some Antients thought , ) was in puteo defossa ; or else , if she were above-ground , that she was sequester'd in some Terrestrial Paradise ; so that none could get Knowledge of her Habitation , or come at her . In this juncture , to rescue the Flower of Mankind from falling into perfect Scepticism , and to encourage them still to hope for Truth in Philosophy , there arose , very opportunely , those Great Men , Thomas Albius , Sir Kenelm Digby , and Cartesius ; who were , all of them , in a manner Contemporary : All of them promis'd Science , which kept up those Men's drooping Spirits from Despair of Truth . The former Two of these , in many of their main Principles , declar'd themselves Aristotelians ; as also did those who follow'd their Philosophy : Whereas , Cartesius ravell'd all the Schemes hitherto woven by others , moulded all the World in a New Frame ; and set up for his Single Self , without any Copartner . By which you see , Sir , that your Task , which seem'd at first so Vast , and Endless , is reduc'd , and confin'd to this One Enquiry ; viz. to determin ( in your own Thoughts at least , whether you think fit to pronounce Sentence , or no ) which Party , viz. these Followers of Aristotle , or of Cartesius , are True Philosophers . On which side soever the Lot falls , it follows of course , that , since they contradict one another , the Other , let them Talk and Write as long as they will , are , in reality , None . Still you will complain , that even This is beyond the Extent of your Narrow Province , and exceeds the Purlew of your Reading , and Thinking too . But I dare assure you , Sir , that this present Debate is of that nature , that it requires no more to Decide it , than a Fair Stock of Clear and Penetrative Natural Reason ; in which your Discerning Genius ( besides what Acquisition may have added to it ) is well known to be Abounding , and no way Deficient . To perform this , there needs no Sedulous and Tedious Turning over all the Books writ by both Parties , or Scanning the Force of their Arguments . Providence would be wanting to Mankind , were there no other Way than this left us , to know where Truth is to be found : Nor would Man's Life be long enough for such an Endless Task . I know not what Untoward Ways Men , who love much Talk , have fram'd to themselves , and introduced into the World : But , certainly , the GOD of Truth , who envies not to Mankind his Best Natural Perfection , Exact Knowledge , or True Science , has furnish'd us with a more Compendious , and more Sure Method , if we will but follow it : Which is , to examin which Party , what Book , what Discourse has Right PRINCIPLES ; and , which not . If two Mathematicians follow their Principles , and yet differ in their Conclusions , we may be sure the Pretended Principles of one of them are no Principles at all : And the same , for the same reason , holds in all other Sciences . But , how shall we know who has True , or Right Principles ? Most easily , by Examining the FIRST PRINCIPLES either Side pretends to . For , if the First Principles may be Fallacious , and , consequently , None ; then the Second Principles , which depend on the First , can be none neither ; and , so , they will be unavoidably convinc'd to have no Kind of Principles at all . Nor is it possible for any Man to be Ignorant , whether the First Principles , or First Truths , which are to be the RULE of knowing all other Truths , be truly such ; because These must be Self-evident , most Firmly Grounded , Unmistakable , and necessarily Assented to , by All Mankind ; as is demonstrated in the Following Treatise ; and , indeed , is Evident by Common Reason . Again , If either Side would pass upon us Gratuitous , or Unprov'd Supposisitions , for Principles ; or decline the Way of Connexion of our Simple Apprehensions , in which all Truth formally consists ; and , without which , all Discourses must be necessarily Incoherent : Lastly , If the RULE of Knowing Truth which One Party assigns , be such , that even Learned Men may be Mistaken , and Deceiv'd , while they think they follow it ; in all these Cases , I say , 't is Incontestably Evident , that that Party are no Philsophers : nor can know any thing at all , if Nature be not Kinder to them , than their own Unprincipl'd Doctrine . You see , Sir , by this time , that a Gentleman , endow'd with a far less Perfection of Understanding than your self is Master of , may , by these Tests , determin , who are True Philosophers , who not : As also , how all Controversies in Philosophy may be easily Decided ; how all Occasions of Wrangling about particular Tenets , may be avoided ; and , lastly , how the Fiercest Opposers , if they really seek after Truth , may be Reconcil'd , and Satisfy'd . 'T is the Business of this following Paper , to let you into the Certain Knowledge , what Kind of Propositions are the First Principles , and the Rule of Knowing all Truth whatever . The First Step we take into our Inmost Thoughts , we meet with and discover these Primary Truths : whose Self-Evidence is the Earliest Light that dawns to our Soul , as soon as over her Power of Knowing awakens into Action . 'T is a Subject , tho' most Necessary , and of the highest Influence , yet neglected by Writers hitherto . Two or three have , indeed , spoken of it ; but , none I know of , has handl'd it professedly , and at large . Tho' it be Dry , and requires Chawing ere it becomes Nutritive ; yet , I dare presume , it is Solid , and not at all Windy . Even , Seeds , when first planted , are Dry ; which , yet , hinders them not from yielding a Large Increase afterwards : The First Principles are the Seeds of all Truths ; which , by how much their Roots are laid Deeper , so much Higher they Rear and Extend their Branches . The Present I offer you , is Small ; but the Little it contains , ( as far as concerns this Subject , ) is wrought entirely out of Natural and Reflected Reason , without being beholding at all to the Dishonourable Task of Transcribing ; as some Pieces , I could name , are . I dare undertake , that the Reasons produc'd here , are so firmly Grounded , that they can fear no Opposition but Drollery , the last Effort of Nonplust Reason . You will not expect Fine Language , in a Matter that cannot bear it . Self-Evidence is so brightly Luminous , that nothing can make it more Glossy : Nor is all the Eloquence in the World able to do these First Truths any Service at all : All Attempts to burnish or varnish them , do , instead of doing this , dawb and hide them ; as Painting does a Perfect Beauty . The Sum is ; The whole Controversie , now agitated , is this ; Whether of these two Philosophies abovesaid is built on more Evident Principles ; or , has a more Self-evident , and Unmistakable RULE of Knowing ; And , your Steady , and Equally-poiz'd Iudgment , is requested to hold the Scales . What the Trifle I here send you , wants in Worth , is , I am sure , abundantly supply'd by the sincere Respects , which are , at the same time , presented you by , Much Honoured SIR , Your ever Devoted , and Very Humble Servant . I. S. Honoured SIR , 1. I Give you many Thanks for your kind Visit. Had you known how welcome it was , I am confident you would have accepted my kind Invitation , and have gratify'd my Request that you would repeat it often . But your exceeding Modesty and Civility , did , it seems , fear that might be a Trouble , which , I do heartily assure you , was esteem'd by me as a high Favour . Of which I thought I could give you no better Testimony , than by letting you see that I am not willing that small Scantling of your Conversation you then allow'd me , should be lost . Wherefore , I thought it not amiss to give you a Rehearsal of it , as far as my Memory reaches at such a Distance ; and withal , my Sentiments of the several Particulars then touch'd upon ; what my First Thoughts of them were then , and my Second Thoughts since : Not debarring myself the Liberty of adding some farther Reflexions that occurr'd to me , while I was writing this Paper ; because the Treating of many Things confusedly , ere any one was concluded , made the Tenour of our Conference Uneven , and Shatter'd ▪ For , in Discoursing of Principles , a Slow Pace is the Surest ; and , when Wit is too Nimble , it hazards to lame Reason and Iudgment , to keep pace with it . 2. I must confess , Dear Sir , That when I heard you discourse , you did it so ingeniously in the Cartesian Way of Wit , which consists in Explicating and Doubting , and seems to exclude Proving , that I did not see how the Great Cartesius himself could have defended his Doctrine better : For , he could not have Doubted more scrupulously than you did ; nor , I think , have Explicated himself more ingeniously . You guarded his Doctrine so warily , that it was scarce possible to attack it . Tho' , that I may not flatter you , I cannot say you did this by the Evidence of any Proposition you Advanc'd , but by your Ready Exceptions against any thing that Art or Nature could oppose ; at least , taking them as manag'd by one no better skill'd than I am . Your Cause seem'd to me , as if it had been secur'd in some Castle ; made Impregnable , not by means of the Ordinary Methods of Fortification , us'd in Lawful War ; but , ( which is against the Old Laws of Arms , ) by a kind of Enchantment . Your Bulwarks , Entrenchments and Redoubts lay so cunningly hid in your Way of Ideas , that they were altogether Invisible ; so that the most quick-sighted Engineer living could not discern them , or take any sure Aim at them : Much less such a Dull Eye as mine ; who , tho' I bend my Sight as strongly and steadily as I am able , yet I cannot , for my Heart , see what kind of Things those Spiritual Ideas are . And , which leaves me in a helpless Condition as to that Particular , such very Ingenious Cartesians as Mr. Le Grand , who , having por'd so long upon them , should be best acquainted with them , and therefore best qualified to inform me what they are , gives me no Account of them ; unless we can think there may be such Things as are made up of Contradictions , and altogether Chimerical . As you may see in the 2d Examen of my Ideae Cartesianae Expensae , §§ . 26 , 27 , 28 , 29 , 30. 3. Now , Sir , This looks like a kind of Rosycrucianism in Philosophy , to build all your Doctrine on Ideas , and yet keep the Secret among your selves , and conceal from us what those same Ideas are . Indeed , our Doctrine , which makes our Notions , Conceptions , or Simple Apprehensions , to be the very Things objectively in our Understanding , seems very Abstruse to those who guide themselves by Fancy , and not by Connexion of Terms ; in regard it depends on the Manner of Operating proper to Spiritual Natures ; which is above our Common Speculation concerning Natural Subjects , and is only reachable by those who are well vers'd in Metaphysicks : Yet , notwithstanding , I tell you plainly ( Preliminary 2d . ) what these Notions are : I explicate them fully , so that none can doubt what I mean by them : Nay , more ; I bring there many ( at least pretended ) Demonstrations , to prove they must be such ; none of which Mr. Le Grand ( if he do , indeed , differ from me in that Point ) has thought fit to solve . This being so , you would very much oblige me , if you would help me to the sight of any Cartesian Author , who has so clearly and candidly given us his Thoughts concerning your Ideas ; who has fully explain'd their Nature , defin'd them , and attempted to demonstrate they must be such . Which if it be not done , all other Sorts of Philosophers in the World have reason to complain that they are very hardly dealt with . For your Method calls into Doubt , in a manner , all the Ways of Knowing held by Mankind , till Cartesius's Time : And you would have us renounce all our former Judgments , and accept nothing for Certain , but what appears to us by your Way of IDEAS ; and yet you will not give us a Clear and Distinct Knowledge , what your Ideas are , nor demonstrate them to be such as you would have us believe them to be : Without which , perhaps there are no such Things as those Ideas of yours ; nor , consequently , is your Way of Philosophy , building all our Science upon such Ideas , any Way at all . But , to return to our Conference . 4. Foreseeing I should not be able to give Satisfaction to your Acute Wit , without beginning from the very Bottom-Ground of all Truth , ( to do which my own Genius also inclin'd me , ) I alledg'd , That it was manifest we could neither speak True nor False , without Affirming , or Denying , ( which we use to call Formal Truth ; ) and therefore , that Truth was no where to be found , but in such Speeches as were Affirmative , or Negative : Which kind of Speeches Logicians call Propositions . Also , That all Truth , if Affirmatively express'd , consists in the Connexion of the two main Parts of a Proposition ; which Logicians call , its Terms , or Extremes ; and that , for the same reason , if those Terms were Unconnected , the Proposition was False . I flatter'd my self , you would become Convinc'd thus far ; the Ground I built on being Unavoidable , my Deductions thence Immediate , and the Consequence Clear and Undeniable . But you were too hard for me in your Doubting Way : For , you gave some small Stop to my Proceeding , by your Dis-like of the Word [ Proposition ] as savouring of the Way of the Schools . This a little surpriz'd me : For , I conceiv'd , that since Words were only intended to signifie our Meanings , there could be no Reason why the Word should dislike any , so it was declar'd what was meant by it ; which , the Common Usage of it by Philosophers , for so many Centuries , had , I thought , sufficiently manifested , and warranted . This gave me Occasion to explain my self ; and to declare , that I meant no more by the Word [ Proposition , ] but A Speech that Affirms , or Denies . I added , That therefore , such Speeches , if Affirmative , ( and the same , mutatis mutandis , is to be said of Negative ones , ) must consist of something that is Affirm'd , something of which , is Affirm'd , and some Word which Affirms or expresses the Affirmation . Which three Parts of a Proposition , Logicians agree to call Predicate , Subject , and Copula . These plainest . First Rudiments I was forcd to begin with ; not out of any Apprehension you did not know them ; but , out of my Desire you would admit the Words , after such an Explanation of them ; fearing , otherwise , I should want Language to discourse with you , in a Subject of this nature . 5. What follow'd immediately , I do not certainly remember ; but I think it was , That you excepted against that whole Artificial Way of Discoursing ; and made account there was a more Compendious Method , or Shorter Cut to Science : Which , I conceive , was , by Contemplating your Ideas ; by which you hop'd to arrive at Truth , by the Clear and Distinct Appearance of it to your Mind . To defend our Method , I alledg'd , That it was the Way of Nature , tho' perfected by Art ; as all our other Natural Faculties and Operations are . That all Art , if it be Solid , and not Fantastick , is nothing but a Deeper Inspection into Plain , Honest Nature , made by the Reflexion of our Mind . That such Mental Speeches and Propositions , and each Part of them , ( as was shewn lately , ) were in the Understandings of all Mankind , when they do conceive , or intend to speak any Truth , or Falshood . That all the Discourses about a Syllogism , made by True Logick , ( which is nothing but Exact Reflexion upon what passes in every Man's Mind , naturally , ) is nothing but the Dissecting an Evident or Conclusive Discourse , made by our Natural Faculty of Reasoning , into all its Parts ; the Placing those Parts best , in order to Clearness ; and the Shewing those Nerves and Wires , ( the First Principles of our Understanding , ) which are , as it were , th● Main Springs of our Reason , an● give Strength and Vigour to such a Discourse . And the same may be said of a Proposition , both as to its P●●●s , and the Connexion or Identity of its two Terms , ( the Subject , and Pr●●icate , ) in which consists its Truth : A●● which , I hope , I have shewn very par●●cularly , in the Second and Third Books of my METHOD to SCIENCE . Moreover , Because I saw , your Prejudice against our Way was taken from the Insignificant Iargon of some of our School-men , I take leave to add , that , let others talk as superficially of those Matters as they please , and disparage the true Way of Art , by mis-managing it , and making it look Phantastick ; yet I am not conscious to my self , that I have any thing in my Method , but what is entirely built on the Nature of the Thing in hand ; I mean , Notions , Propositions , and Rational Discourses , found in the Minds of all Mankind : Which Way of Building on the Nature of the Subject of which we are speaking , is the only Ground that can give Solidity to any Discourse : At least , I am sure , that , if I have any Argument there , which has any other Fountion , I shall renounce it , as swerving from my Method , and my Intention : And I do candidly here declare , that I am oblig'd , either to bring a more Solid Proof for that Point , or I ought not to expect it should be well receiv'd by any Man of Learning . Which being so , I have that good Opinion of your Equity , that you will not therefore discard a Way which is thus willing to approve it self to be Solid , and to subsist by Arguments built on the Firm Ground of the Nature of the Thing , because some slight Understanders of it have us'd it triflingly . Nor would you think it reasonable , that the Cartesian Hypothesis should be quite rejected , upon no other Reason , but because you think some late Writers have not done it the Right they ought . 6. In order to your Clear and Distinct Perception , which you therefore judg'd to be the Rule or Test of all Truth , because we cannot but Assent to that , as True , which we Clearly and Distinctly see to be so , I make these Preliminary Remarks . 1. That this is the main Hinge of all the Cartesian Hypothesis , which persuades them to place the Ground of Truth within their own Minds , and its Productions ; and not in the Things themselves . 2. That this is the most Ingenious and Plausible Conception , which the Great Wit of Cartesius ever advanc'd ; and therefore it most deserves Clearing : Which is , indeed , one main Reason why I strain'd Courtesie a little , in publishing this Paper . 3. That the Plausibility of it lies chiefly in this , That every Man must grant the Truth of that Proposition , as it lies : For , Who can deny , but that what I see to be True , is True ? This being full as Evident , as that I cannot see what is not . This , then , is a plain Truth , and might deserve the Name of a Subordinate Rule ; were it Certain , or prov'd first , that we could not possibly be Mistaken in thinking we have a Clear and Distinct Perception of a Thing , when we have it not . Mr. Le Grand confesses , this may happen when the Will is Byass'd , or Men are Unskilful ; ( and how frequent is that ? ) And we shall give many Instances afterwards , how we are deceiv'd in many other Occasions . 4. That this Clear and Distinct Perception , the Cartesians so much speak of , and value themselves upon , tho' the Expression be New , is no more in reality , but Perfect Evidence of an Object : For , the seeing any Object Clearly , is the seeing it Evidently ; nor can we see It evidently , if that Object , or It , be Confounded with others , and not seen to be Distinct from them . Wherefore , this Phrase , of Clear and Distinct Perception is a meer Amuzement ; and , being New , makes the Readers apt to conceit that it is a lately-found-out Discovery of some unheard of Thing , or some New Method , of which all former Philosophers were hitherto ignorant ; whereas , 't is the self-same with Perfect Evidence of some Particular Object ; which all the Learned Part of Mankind have ever us'd , before Cartesius was born ; nay , have allow'd , and held also , That no Man could refrain from Assenting that the Thing , or Mental Proposition , is True , when with Perfect Evidence It is seen to be so . Wherefore , this last Point will not , I hope , break Squares between the Cartesians and me ; for , thus far we agree in our Meanings ; however , I except against the Novelty of the Expression , which would seem to intimate something Extraordinary in the Method you pretend to have first found out , and introduced ; and which , by your Carriage , you seem to appropriate to your selves , as singularly yours . 5. These Things being so , it follows , that the First Rule of our Knowledge of all Truths whatever must be Common to all Knowing Natures in the World : It must also be the most Evident that can be , or Self-evident ; so that none can disagree , dissent , or be Deceiv'd in it , but must See and Assent to it , in despite of any Weakness of the Understanding , or any Byass or Obliquity of the Will ; as we shall see hereafter our Rule is , and must be . And the Reason is , because this Rule being that , by means of which , a Creature made for Knowledge is capable of knowing any thing ; it follows , that , if it lay in any Man's power to be Ignorant of this Rule , or to dissent from it , or be deceiv'd in it , it would be in his power , not meerly to pervert , but utterly to destroy and unmake the Nature given him by God ; and , of Cognoscitive or Capable of Knowledge , make it Uncognoscitive or Incapable of Knowing any thing ; which , the Natures of Things being fix'd by God's Wisdom , to be what they are , 't is as impossible for any Man to do , as it is for him to put off his own Individuality , and not be the same Person he is . 7. These Notes premis'd , I come closer to examine your Rule of Truth . You say , If you Clearly and Distinctly see that a Thing is True , you do thence certainly know it to be so . I allow the Conditional Proposition ; for , 't is Impossible to see that which is not to be seen ; or ●o know that to be True , which is not-True . The only Question , then , is , Whether this be a Rule of Truth ; Mr. Le Grand very rationally granting , p. 92. there goes more to constitute a Rule of Truth , than to be True ? In order to the Clearing of which , I ask : Was it True before you saw Clearly and Distinctly it was True ? Or , Did it become True by your seeing it ( as you phrase it ) Clearly and Distinctly to be True ? If it were True before you thus saw it to be True ; then , 't is unavoidable , there was Another Rule , or Reason , for that Truth which anteceded your Seeing it to be such ; and therefore , your Clear and Distinct Perception could not be the Rule of Knowing that Truth , being Subsequent to it . And , if you say , it became True by your Seeing it Clearly and Distinctly , then it was not True before ; and then , you saw that to be True , which was not True ; that is , you saw it to be otherwise , than , in Effect and Reality , it was . And , consequently , that pretended Sight or Perception is so far from being A Rule of Truth , that it is a palpable Errour and Mistake ; and therefore , all the Judgments issuing from it must be False . Which , instead of Constituting it A Rule of Truth , would make it , indeed , A Rule of Falshood . 8. To make this yet plainer , please to reflect , that this Clear and Distinct Perception is such an Act of your Understanding ; and that all Acts have their being such , from the Object of those Acts. For , the Faculty or Power of Understanding was , of it self , Indifferent and Indetermin'd to All and Every Particular Act : And , since nothing that is Indetermin'd , nor any Act in Common , can Be ; it follows , that the Being , and being such , of each Act , depends formally on the Object , and is such in particular , as that Object , which informs the Power , is . Wherefore , when you see a Thing to be True , that which you saw thus Clearly and Distinctly True , must have been thus True before you saw it to be so . Whence , we ask , What was that which made the Object you perceiv'd-to-be-true , to be True ? Or , What was the Rule of Truth to that Object that was True , ere you saw it to be such ? Must not the Object be such , ere you can know it to be such ? Or Clearly and Distinctly Perceptible to be such , before you can Clearly and Distinctly Perceive it to be such ? If not , then you must say , you can know what is not to be known , or Clearly and Distinctly perceive what is not Clearly and Distinctly to be perceiv'd : Which is a perfect Contradiction . 9. For Instance ; Since Truth is no where to be found , but in such Speeches as Affirm , or Deny , that is , in Propositions ; let us put some Proposition which you thus Clearly and Distinctly perceive to be True , and therefore ( as was lately demonstrated ) must have been True before you saw it to be so . Does it not clearly follow , that , Either that Truth must have been made Evident by Another , and that again by Another , and so in infinitum ; ( by which means , nothing at all could ever be seen to be True ; ) or else there must have been some First kind of Truths , whose Noon-day Evidence imparts Evidence to others , and is it self Visible , or ( if you please ) Clearly and Distinctly Perceptible to all Mankind ; and forces them , at first sight , to Assent to its Verity ? Now , if some such First kind of Truths can be found , which , by their Absolute Self-Evidence , do , as Objects of our Understanding Power , necessarily determin the Understandings of all Mankind , to Assent ; and do withall influence All our other Truths , and our Knowledge of them ; then ( our Act of Perception being clearly Excluded from being the Rule of Truth ) these First Truths have all the Requisites that can be imagin'd for a Ratio cognoscendi Veritatem , or a Rule of Truth ; since they self-evidently manifest to us their own Truth ; and by it , give us Light to know all others . Let us pursue then the Quest of these First Truths . Our Discourse , because it concerns and antecedes all other Knowledges , and all particular Truths , must necessarily be fetch'd from the Deepest Grounds , and therefore ▪ must needs be very Speculative . But , I know I speak to him whose Piercing Wit will easily comprehend it . Only , I beseech you , so far to bend your Byass , which you must needs have contracted by your Long and Steady Meditating on your Way of Ideas , till you reduce any Obliquity that may have prepossess'd your good Judgment , to a Rectitude , or Indifferency ; and then I cannot doubt , but I may do you some Service , even , perhaps , against your Will : For , Evidence , if Clear , and well penetrated , does oft-times force Assent , whether the Will repugns , or no. 10. The Ideas , or Essences , of each Piece of the World's Fabrick were in the Mind of the Divine Architect , ere they were made . Again ; Since he did not make them by the Hand of some Bungling Journey-man , who might , perhaps , deviate from his Pattern , or Model ; but immediately , by his own Infinite Wisdom and Power ; it cannot be doubted , but that each Part of the Creation was fram'd exactly according to the Archetypes of those Unchangeable Ideas ; and therefore , was perfectly Establish'd in its respective Essence , or Nature , as those Original Ideas were ; that is , they were fix'd to be what they are , by an Inerrable Hand ; in which consists that which we call their Metaphysical Verity . Wherefore , since all Truth , Originally , Primarily and most Fundamentally consists in this Metaphysical Verity of Things , it being the Immediate Effect of the Divine Wisdom ; it follows , that the First Formal Truths that can be in our Minds , ( which , consequently , are the Rules , or Principles , to all others , ) must be those which speak , express , or Affirm this Metaphysical Verity , or , that the Things are what they are . Which kind of Self-evident Propositions , can therefore , be no other than those we call Identical . This is most Evident , and Incontestable : For , since this Metaphysical Verity , which ( next to the Divine Maker of all Things , from whom it immediately proceeded ) is the Ground and Cause of all Truth , does consist in this , That Things are Fix'd in their Essences , or are what they are ; 't is Impossible to speak this Truth , or make it a Formal Truth , by affirming , or Denying , ( that is , by putting it into a Proposition ; ) but by Affirming , that they are what they are ; which is most evidently an Identical Proposition . 11. Hitherto , then , it is undiscernable , how it can , with any Shew of Reason , be deny'd , that the Self-Evidence that so visibly shines in Identical Propositions , bids fair towards their being the First Rule of Knowing all Truths ; or , which is the same , the First Principle to all other Knowledges . For , 1. There cannot be any so great Clearness , or Evidence , as is Self-Evidence ; nor so Close Connexion of the Terms in any Proposition , or Speech , that expresses Truth , as is Perfect Identity , or Self-Connexion ; consisting in this , That the Thing , or Mode of Thing spoken of , is what it is , or , is its self . 2. 'T is Impossible any thing else can be so Solid , or so Firmly Establish'd ; being immediately built on the Unchangeable Metaphysical Verity it self ; or rather , being It , spoken , and express'd : Which Verity ( as was shewn ) is imprinted in the Essences of every Created Thing , by the Immediate Hand of Essential Truth . Whence it is so nearly ally'd to that Infinite Truth it self , that it is remov'd but one Degree from it . 3. By reason of this Connatural and Immediate Descent from that Brightest and most Glorious Luminary of all Knowledge , the Father of Lights , who is Candor Aeternae Lucis , and Infinitely Intelligible ; it forces the Assent of all Mankind to its Verity . Insomuch , that no Disease can so pervert a Rational Being , which has the least Use of Reason , as to deny it , or doubt of it ; nor suspend their Judgment concerning it : Nor can the highest Passion of the most Profligate Wretch living , hurry his Understanding into the Admittance of such a Folly. No Scepticalness can call the Truth and Certainty of it into Question . No Whimsical Speculation can inveigle any Man into a Conceit , that it can be False . No Opposition can make head against it ; since , whatever can be alledg'd to overthrow it , must needs appear to be less Evident than It ; and , therefore , Unable to shock it . No subtil Distinction can impair its Truth ; or pretend it is True in One Respect , but not in Another ; since it is Impossible to distinguish the Copula [ is ; ] the Notion of Existence being so perfectly Simple , and most Formal , or Indivisible , that it can admit of no Distinction into Divers Formalities ; according to One of which , it may be True ; according to Another , False . Nor can it prejudice any such Proposition , to Distinguish its Subject , or Predicate ; since whatever Distinction can fall here upon the Subject , must fall upon the Predicate too ; both of them being the self-same Notion . By which means , the Identicalness and Self-evidence of the Proposition will be still the same after the Distinction is given , as it was before . So that 't is Impossible to imagin , that any thing can be propos'd , which can , in any Regard , or in any Degree , vye with Identical Propositions ; either in being so Solidly Grounded , or so perfectly Clear , Undeniable , Unmistakable , and plac'd above the reach of any possible Attack . Nor did Cartesius himself , amongst all the Evident Things he call'd into Doubt , in the least Question the Evidence and Truth of such Propositions , formally express'd : Nor could he have done it , without utterly Destroying , at the same time , the Certainty of all he could have said ; nay , even of his own First Principle too ; as will be seen hereafter . From all which Considerations , ( any One of which might suffice , ) I may Safely and Evidently conclude , that , in point of Evidence of its Truth , and Stability of its Grounds , nothing can be any way comparable to the Light which strikes the Eye of our Understanding , by its steady Rays emitted from these Self-evident , or Identical Propositions : Which goes very far to the Entitling These , and These only , to be the Rule of Knowing all Truths , or the First Principles to all Science , in whatever particular Subject ; not excepting even Metaphysicks it self . 12. Notwithstanding all that has been so fully evinc'd hitherto , I have , as yet , done but half my Business ; or rather , the better half is still left behind . For , a First Rule , or First Principle , requires Another Quality , peculiar to it self , to compleat its Notion , besides its being thus Solidly Grounded , and thus Supreamly Evident ; which is , That All other Truths , or Knowledges , must be Rul'd , or Principl'd by It : It must have an Universal Influence over all other Knowledges , and impart its Light to them . The former Qualities will , I believe , be granted to Identical Propositions , by every Attentive Considerer , who knows what belongs to Logick , or Reason reflecting on it self ; and is , withall , but meanly vers'd in Metaphysicks . This later Qualification will be deny'd by many , perhaps by most ; nay , will be fancy'd , and abetted by very Few . For , every one's Genius does not lead him to speculate so deep ; and there are scarce any who have propos'd this highest and nicest Point , much less handl'd it at large ; tho' divers have given the Grounds whence it must follow . The Reason of this General Dis-like of Identical Propositions , is , because they have such a Dry Meen , and Contemptible Aspect ; so unlikely to give us the least kind of Instruction , or Light , to know any thing but their own Insignificant Selves , that nothing seems more Ridiculous , than for any Man , who is to teach others , even to propose such Insipid Sayings as a Means , much less as a Rule , to gain the Knowledge of any Truth whatever ; nor is it Discernable how we can come to know any thing , or work out ▪ any new Knowledges , by making use of such Blunt Tools . I think I have said the worst against them , that the keenest Adversary can alledge . It remains , then , to shew how I can clear them of this Disgraceful Character ; or make out that they have such a General Influence over all other Truths , as is pretended . 13. I demand , then , of my Opposers , whether it be not Fundamentally necessary in all Discourses about whatever Truth , to attend still , and keep an Eye directed to the Nature of the Thing or Subject about which we are Discoursing , and to take special Care we do not deviate from it ? I do not think any Scholar living , attending to his Natural Thoughts , or Common Sense , will deny this . For , if any Discourse makes the Thing be otherwise than it is , it must necessarily be False ; and expose the Author of it to speak manifest Contradictions . Now , I do no more but this , while I make Self-evident or Identical Propositions to be the First Rules , or First Principles of all other Knowledges : All I do , is , to keep a heedful Eye to the Nature of the Thing , and its Metaphysical Verity . Only , because it is manifest to every Reflecter , that all our Discourses are made up of Propositions ; nor can a Rule or Principle be express'd , but by such Forms of Speech ; nor is the Comparative , or ( as I may say ) the Compositive Nature of our Soul satisfy'd , till it has brought the Object it would Discourse about , into some Formal Truth , ( her only Perfection in this State , ) which is express'd by a Proposition : Hence , we become forc'd to put the Nature of the Thing , or its Metaphysical Verity , into such a Frame of Speaking ; so to fit it for Discourse : which 't is Impossible to do , but that Speech , or Proposition , whether we will or no , must be an Identical one . 14. As for their seeming so Ridiculous , and Dry , this happens because of their most perfect Simplicity , having as little Composition in them as is possible ; or rather , none at all , but what is in the Form of Expression ; I doubt not but your Acute Judgment is well aware , that the first Stamina , in what kind soever , are , and must be , the most Simple ; and , therefore , such , that , should Nature stop her Course there , and proceed no farther , they would be the most Insipid , and Useless Things in Nature . And yet , from such Simple Beginnings , or ( to use Virgil's Expression ) tenues orsus , all the most Perfect Productions in Whole Nature have their Rise : Nor could any Work of hers ever arrive at Maturity , or attain to that Admirable Frame it afterwards grows up to , unless it had had at first such a Simple and Shapeless Origin . The same happens in the First Stamina of all our Succeeding Knowledges : They are so Simple , and have such an Odd , Bald and Unfledg'd Appearance , that we know not what to make of them , when we regard them only in themselves ; or , what Use they are of in the Acquisition of Science ; yet , without such Simple Beginnings , fore-laid in our Knowing Power , no Distinct Knowledge at all could be had of any other Thing ; as will most Clearly appear shortly . 15. We may observe , that , generally , we are not so Sensible of Goods , as of Harms ; because the Former , thro' the Generous Bounty of GOD's Good Providence , are of so many kinds , surrounding us on all sides , that they are Common , and Quotidian ; whereas , the Later are Seldom , and ( as it were ) Casual : Whence , These are Remarkable , and apt to strike our Apprehensions smartly , and f●rce us to take notice of them ; which Those , being Ordinary , and Customary , do not . To breed then a due Reflexion , what Good those First Truths now spoken of , laid up in our Minds , do us , we will consider what Universal Mischiefs their proper Opposites , [ Contradictions , ] would do to all our Knowledge ; and what a Malignant Influence they would have , not only to pervert all our Actual Knowledge , but to destroy our very Power of knowing any thing . Let us suppose then , that those two Propositions , [ What is , is not ; ] and [ A Thing is not what it is , ] which are the proper Contradictories to those Chief Identicals , [ What is , is ; ] and , [ A Thing is what it is ; ] to be , both of them , True : Would it be possible , in that Case , to speak a Word of Truth ; or , to Discourse at all ; but , instead of speaking consequently , to talk a Hotch-potch of Incoherent Nonsense ? For , we cannot Affirm any thing to be True , but by means of the Copula [ is , ] in whose Connecting or Identifying Sense , all Truth most Formally consists : Wherefore , if that Word , or the Notion it signifies , were Chimerical , and might be the same with [ is not , ] then , since there can be no Middle between them , all we affirm might be False . And , since the Subject we speak of , must either be some Thing , or some Mode of Thing ; all that we speak of that Thing would go to wrack , and be False , in case the Subject of our Discourse , or Speech , were not Distinguish'd from all other Things or Modes ; that is , if it were not it self only , but Another , all the while . Since then , the Contradictories to these two Identicals now spoken of , have such an Universal Influence , that they constantly set up Errour , and destroy Truth ; 't is manifest , that Identical Propositions ( their Contradictory Opposites ) do , for the same reason , of their own nature , tend to abet Truth ' and destroy Errour ; and therefore they are deservedly entitled to be the Rule of Truth ; the Influence they have over all Truths being full as Universal , as Contradictions , their Opposites , have , to induce Errour . 16. But nothing can more victoriously confute , or more unanswerably convince an Adversary , than to shew that he must be forc'd , for his own Interest , to admit the Truth of that Tenet which he opposes . Ask , then , a Cartesian , how he knows any Particular Truths ; or ( which is the same ) how he knows that such Predicates , or Attributes , do belong to such a Subject ? He will answer , Because he finds those Predicates in the Idea he has of such a Thing , or such a Nature . Very good , replies the other : But , how shall we know that the Idea you have of that Thing is not Chimerical , and involves in it many other Things , as well as That ? Which , if it does , your Discourse , applying it to That Thing only , must needs be Incoherent , and False . Your only Answer , in this Case , can be This , That each Idea you have is Distinct from all other Ideas , and has its Metaphysical Verity and Unity peculiar to it self , or ( which is the same ) is its self only ; which is an Identical Proposition , and speaks , or expresses the Metaphysical Verity of each Idea you have . Now , say I , hence appears evidently , that this Truth , viz. [ Every Idea is it self only , or no other ; ] which is an Identical Proposition , is the very First Truth you can have ; and , that on it depends , Fundamentally , your whole Doctrine by way of Ideas : For , if this be False , 't is most Evident that your Ideas can give you no Distinct Knowledge of any Thing , or Mode of Thing ; that is , they could enable you to know Nothing at all . 17. You will say , perhaps , it is not Needful to put , lay or propose so expresly those Identicals , they being so very Clear , of themselves , to all Mankind . I reply , 1. That this comes over to me , as to what relates to their Clearness , and Self-Evidence , and abets my Position . 2. That , certainly , That is most needful , on which , as was now shewn , all depends . You must , then , have those Identicals in your Mind , at least Understood , and Presuppos'd , tho' you express them not . 3. You must be forc'd to express them if you come to discourse rigorously , and reduce your Thesis to the First , and Self-evident Truths ; without doing which , ( especially , if you hap to encounter with a Sceptick , ) nothing can be finally Decided , or Concluded . 4. The Point is , That 't is most Needful to express them , nay , Unavoidable , when the Question , [ Which is the First Truth that can be , which gives Light to all others , ] is in Agitation ; as is our Case at present : You must be forc'd to confess , that the Truth of these Identicals is Antecedent to all the following Knowledges you can have by your Ideas ; that , thence , you can know Nothing , unless this be Presuppos'd , and Foreknown ; and that , therefore , it influences all your Future and Dependent Knowledges , after its Fashion ; and gives and secures to them all the Strength , Distinction and Evidence they have . Whence is clearly inferr'd , that the Self-evident Light which appears in such First Truths , ought to be made , by the Cartesians themselves , the Rule of Knowing whatever other Truths they can pretend to know by their Ideas ; that is , the very First Rule of all others ; that is , the Only one : For , none can be , in Proper Speech , a Rule , unless it be the First ; all others being regulated by that which is the First : So that It , and only It , is the Rule ; all the rest , Ruled . And , certainly , it will appear Evident to all Mankind , that what is most Self-evident , as all Identicals are , were there nothing else , should be the Rule of Knowing all other Truths which are not so Evident as They. Be pleas'd , Sir , to reflect upon that Proposition , by which you notifie , or express to us your Rule of Knowing , viz. [ That which I clearly and distinctly see to be True , is True. ] Consider , how many Words are in this Proposition ; and that each Word has its Proper , or Peculiar Idea , each of which Ideas must be Distinct from all other Ideas , that is , each of them must be the same with its self only , ( which make so many Identical Propositions ; ) or else , none of those Ideas can be possibly able to do you any Service . So that , 't is manifest , your Rule of Knowing depends on the Self-evident Light suppos'd to be in ours . Whence 't is Concluded , that yours is not the First Ratio Cognoscendi , the First Rule , or First Truth ; but , Ruled by ours , Grounded on ours , and Subsequent , in the Order of Knowing , to ours . 18. I do not expect , that such high Speculations will please every Body : But , I hope , it will plead my Pardon , that I could not avoid it . In so Nice a Point , as is the Settling the First Rule of all Knowledge ; or , what is the very First , Self-evident , and most Firmly-Grounded Truth ; no Speculation , resolving all Dependent Truths into that which is Absolutely-Independent , ( as the Rule of all Truth must be ) can be too Accurate , or laid too Deep . 'T is not , then , any Humour of mine , or a kind of Trial of Skill , which mov'd me to this very Abstracted , and Metaphysical Way of Discoursing ▪ but , it was the very Nature of the present Subject , that forc'd me upon it . 19. Nor was it any Care of over-reaching your Acuteness , nor the Desire of Opposing the Rule of Knowing Truth introduc'd by the Great Cartesius , which put me upon this Unusual piece of Doctrine . I had , above twenty Years ago , upon some Hints given me by that Second Aristotle , the profoundly-Learned Albius , apply'd my Speculative Thoughts to dig very deep into this Subject , to find out the Immoveable Center of all Truth ; and I had begun to write a very Speculative Treatise , shewing how to reduce every Truth into an Identical Proposition ; and every Errour , to a Contradiction ; which , I saw , lay hid at the Bottom of every Truth , and Falshood . This , I say , was an Old Design of mine , before I thought of Opposing any , or of being Oppos'd by any . I foresaw also , while I was writing my Method , that ( it being more easie to be Witty , than to be Solid ) Identical Propositions would be look'd upon by very Ingenious Men , who were not thorow-Speculators , as Sapless , Useless , and Insignificant . Wherefore , I did there take some Occasions , which lay in the Track of my Thoughts , while I was settling the Grounds to True Science , to clear those First Truths from such Unworthy Misapprehensions . To this End , I demonstrated there , B. 3. Less . 1. § . 3. That all the Force of Consequence , in which consists our Rationality , can only be built upon such Propositions . I shew , B. 2. L. 2. in what their Self-evidence consists : What is the First of them , and their several Sorts and Degrees . I set my self to Demonstrate , by many Arguments , from § . 11. to the End of that Lesson , that all First Principles must be Identical Propositions ; and ( § . 19. ) that plain Reason teaches us it must be so : Which evinced , it follows , that whoever denies these to be Useful , must , with the same Breath , affirm , that all First Principles are Useless , and good for nothing ; which is a strange Position . Nay , since there is an Order in Truths , and therefore all Second Principles have their Force from the First , it follows , that we can have no Use of Second Principles , if the First be Useless ; and so , we must talk ramblingly , and at random , all our Lives , without any Principles at all . I manifest the same , ( L. 3. ) by Instances , fetch'd from the Mathematicks , and other Sciences ; and shew what Use is to be made of them ; which is not to make them either of the Premisses in a Syllogism ; but to avail our selves of them in a higher nature . I shew ( B. 2. L. 2. § . 18. ) that even plain , Uncultivated Nature makes the Vulgar recurr to them , as their First Principles , when they would express that which is decisive of the Dispute , and Undeniable . I prove , that all Middle Terms which are Proper , are built upon the same Ground with them . I endeavour ( B. 3. L. 3. §§ . 16 , 17 , 18. ) to evince clearly , that All Truths have , at the bottom , Identical Propositions , and are Reducible to them ; and I attempt to shew , ( Less . 4. ) the Way how to reduce Inferiour Truths to those Highest ones . All which , if I have fully prov'd , especially , that All First Principles are Identical Propositions , which bears all along with it , and is concluded there by divers Demonstrations , on which I dare venture my whole Cause , that they are impossible to be solv'd ; then , I may safely presume , I have evinc'd , that the Intelligibility and Light of Identical Propositions is most Self-evident ; the Ground on which they are built , most Solid ; and the Usefulness or Influence of them upon all other Truths , most Universal : And , therefore , that they are every way qualify'd to be the First and Only Rule of Knowing all Truths whatever . 20. To comprehend better the Evidence of this Discourse , let us imagine a Man devested of the Knowledge of Identical Propositions ; and then let us consider whether he could know any thing at all , or what he is good for . To instance in one of them ; Let us suppose him Ignorant that A Thing is what it is ; or a Cartesian , that Each Idea is it self , and no other ; and Common Sense will tell every one , that such a Man could know nothing , nor make any Judgment or Discourse concerning any Thing , or Idea either ; since that Thing , or Idea , he would Judge , or Discourse of , is , perhaps , all the while , for ought he knows , Another . Whoever would see farther the Use of Identical Propositions brought to Practice , may please to observe how they are serviceable in many places of my three Treatises here mention'd : Not by proposing them first , and then Deducing and Arguing from them , as some may mistake ; but by Reducing the Truth of my Discourses up to those Standards of all Truth ; and by shewing these to be engag'd in the Patronage and Support of my Thesis ; by which means , they smartly clinch the Force and Evidence of my Arguments , by bearing up to them , and relying on them . 21. It was a well-aim'd Reach of Speculation in Mr. Locke , [ Essay concerning Humane Understanding , B. 2. Ch. 32. § . 2. ] where he says , that the Metaphysical Verity of Things contains in them a Tacit Proposition : Which I would understand , not to be meant of that Verity , as it is in the Thing it self ; but as it is in our Understanding , where only Propositions are , or can be . For , since this Metaphysical Verity is not a Natural Notion , imprinted directly by our Senses , it can only be known by Reflexion . The Mind , then , careful to be well assur'd of the Subject of which it is to Judge , or Discourse , ( without which Pre-assurance , it could do neither , ) reviews it heedfully , and steadily ; and then says of it , within it self ; [ 'T is this , and no other . ] Which is an Identical Proposition , in Substance ; tho' , for a Reason we shall give shortly , we put it afterwards into an Expression more formally Identical . Why the Soul does this , springs hence ; because , being naturally made to see Truth ; and no Truth ( in the First and Proper Signification of that Word ) being possible to be had , without Affirming , or Denying ; hence 't is Natural , and Necessary , that , when it comes to review the Object , in order to see its Truth or Falshood , it should put it into the Frame of an Identical Proposition ; only which kind of Speeches are capable to Affirm , or Deny . And this is that I mean , when I use to say , ( as I do frequently , ) that the Nature of the Soul is Comparative , or Relative : For , when a Proposition is molded in the Mind , the Predicate of it is Compar'd or Related to the Subject , in order to see their Agreement , or Disagreement ; without which , nothing can be known to be , in proper Speech , True , or False : In which Position , Mr. Locke perfectly agrees with me . Now , setting aside Extrinsecal Denominations , which are not at all found in the Thing , but meerly tack'd to it by our Consideration ; this Comparing is , either of the Mode , to the Thing ; and , seeing , in general , how it affects it , as is seen in the two last Predicables of Porphyrius ; which , because Modes are not Distinct Things , and yet differ vastly from the Formal Notion of the Thing it self , of which they are Modes , can only be Connected with it Materially ; or , as Belonging to the Thing , as their Subject : Or else , the Mind compares the Thing to what 's Formal , or Essential to it . And this , either in the Whole , as is found in our Identical Propositions ; for which reason , I am forc'd to make a Sixth Predicable , in which the Whole is predicated , entirely and formally , of the Whole : Or else , in Part ; when some Part of the Essence or Nature of the Whole Thing is Predicated , or Compar'd to it diversly ; as is seen in Porphyrius's Three First Predicables , call'd Genus , Species , and Difference ; which do , all of them , in part , belong to the Essence . These Notes borrow'd from Logick , and premis'd , 't is here farther to be Noted , that all those Comparisons , or Relations the Soul makes in whatever Proposition , is done by that Relation , call'd Identity ; as is manifest from the Copula [ Est. ] Wherefore , to review what we said lately ; the Predicates belonging to the two last Predicables of Porphyrius , are Referr'd only according to Material Identity ; or , only as found to belong to the same Thing , and not as Essential to it . The three former are related , or Compar'd , as Identify'd Formally to the Thing ; yet , still so , as but several Parts of its Essence . The 6th is , when the Whole Thing is Compar'd , Related to , or Identify'd with the Whole Thing ; and this Entirely , or according to all that is in the Thing . And , this Way of Comparing or Relating the Whole Thing to its Self , is that Relation of Identity , which is the most Essential , most Formal , and most Expresly such , of all other ; and , is only found in those Propositions we call First Principles . Which Propositions being , for the Reasons given , most Fully and Properly such , we do therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , call Identical . 22. Whence may be seen , that the Virtue of Identical Propositions threads , or runs thorow all those Propositions that are Essential ; and , collaterally , those also whose Predicates are immediately and necessarily Connected with the Essence . For , since the Parts are found in the Whole , and all Identification in part , is a Part of the Identification of the Whole Thing with its self ; it follows , that Propositions , or Truths , in which the Predicate is but Part of the Whole , are , in Reality , but Parts of our Identicals . Nor is this all ; but the Force of every Consequence too is Grounded on them , in which consists all our Rationality ; as was shewn above . Whence Mr. Locke , in his Essay , B. 4. Ch. 2. § . 7. shews , very Judiciously , that every Step we take in true Demonstrations , is made by Intuitive , or Self-evident Knowledges . 23. Whence , 't is Evident , that even your Rule will force you , tho' contrary to your Intention , to come over to us ; and , will oblige you to guide your selves by Connexion of Terms , ( which is our Way , ) however you strive to avoid it . You say , that when you Clearly and Distinctly see a Proposition to be True , it must be so : And we say , you can never see a Proposition to be True , but when you see its two Extremes , ( or , the Subject and Predicate , ) Connected . You will alledge , you see it in your Idea : But , ( as is shewn above , ) there are three Parts in a Proposition , which have , each of them , a Distinct Idea ; in regard , the self-same Idea which is of the Subject , cannot be the Idea of the Predicate ; for , this would throw you upon Identical Propositions , which is our Rule : And , the Idea of the Copula is , most evidently , quite Different from the other Two ; being , precisely , That which Affirms , or Denies ; which neither of the other does . This being so , I beseech you to reflect , that Truth ( which is the Thing in question ) cannot consist in these Ideas , singly consider'd ; for , taken thus , they are , all of them , Simple Apprehensions ▪ which can neither be True , nor False . It remains , then , that you must confess , Truth can be only in those Ideas , put together , or Connected ; nor , can they be Connected , but by that which only is apt to Connect or Identifie them ; viz. by the Copula [ Est ; ] for , these three Parts cannot be fram'd into one Speech , by any other manner , but by putting the Word [ Est ] between them . Wherefore , 't is Evident , that you cannot pretend to see clearly and distinctly , that any Proposition is True , ( which is your Rule to know Truth , ) but by seeing its said Terms Connected , or Identify'd . I see not how you can , even in your Way of Ideas , deny this Clear Discourse : And , if you grant it , we are thus far Friends . Only , we add , that , to make such Connexions the RULE to all others , you must allow them to be Self-Connexions , or Identical ; which is our Position . So that , which way soever you wriggle , to avoid our Rule , the Light of Common Reason , or Natural Logick , will force you into it , whether you will or no. 24. As for the Dryness of Identical Propositions , which goes not down with some Men of Fancy , I have this to add ; that That which is objected to them , as Scandalous , and Opprobrious , is , in reality , a Great Commendation to them . For , this Conceit of their Dryness springs from their seeming too Obvious . Whereas , were not the very First Principles , and the Rule of Knowing all Truths , thus most Plain , Easie and Obvious , but needed the least Reflexion , or Consideration , they would be utterly unfit to be what they ought to be ; First Principles , and Self-evident . Nothing pleases the Palate of such Gentlemen , which is not New , or such as they knew not before . Not Reflecting , in the mean time , that nothing is New , but Conclusions lately Deduced ; and that all First Principles must be as Old as Nature , or Mankind it self : Nor could they be the Rule of Truth , which must oblige all Mankind to see their Evidence , and Assent to their Verity , were they otherwise . 25. How pretty a Delusive Faculty is this Fancy of ours ! and , how apt , if we be not aware , to decoy us , every Step , into Errour , by Customary Appearances ; which , by striking often upon it , would fool our Reason ! Our own Thoughts , and those of others , do , in all our Conversations , use to come to us , clad in Words : Whence it happens , that 't is very hard , liquidly and clearly to strip the Sense from those Words ; and to consider It , and nothing but It. If a Man says , [ Every Thing is Distinct from all other Things , ] none is apt to smile at him , or impute it as Ridiculous , or Foolish : But , if he says , [ A Thing is its self , ] Witty Men can scarce contain their Iest at such an Idle Proposition : And yet they are , most evidently , the self-same in Sense ; for , that which is Distinct from all others , must either be its Self , or Nothing ; and , the taking away all Distinction , does , almost in Terms , at least , most formally , and necessarily , put Identity . Let us take another Instance : If one says , [ A Whole is more than a Part , ] it appears to such Men , wondrous Wise ; and , none blames him , in the least , that says it , or lays it for a Principle . But , if he says , and puts for a Principle , [ What 's more than a Part , is more than a Part , ] it is good Luck if they do not think he deserves Midas's Ears . Yet , both of these Propositions are the self-same , and both of them equally , and most perfectly Identical in Sense ; and only differ in the Manner of Expression . Which I thus shew : A Whole consists of its Parts ; and , since every Thing is that of which it consists , A Whole is its Parts . But , the Word [ Parts , ] being Plural , signifies more than One Part ; Wherefore , [ A Whole is more than a Part , ] is the same as to say , [ What 's more than a Part , is more than a Part ; ] which is as perfectly Identical , as can be imagin'd . Nay , more ; If we regard it well , we shall find , that the former Proposition had not been known , Speculatively , to be Self-evident , nor could have been made out to be such , but because it is the same with this later , whose Terms are most formally Identical ; to which , the other is easily reduc'd . 26. It will be ask'd , why we could not let the Sense alone in its former Dress , ( which became it much better than this other , ) since it was Self-evident enough before ? I answer ; Because the Self-evidence better appears , when it is also brought to Terms most perfectly Identical ; as any one may discern , who compares the two Propositions now mention'd : And , hence also the Sceptical Dissenter , or Denier , is most forcibly , and unavoidably thrown upon a Direct and Open Contraction ; for , to Deny those Identicals , which are such , not only in the Sense , but in the manner of Expression too , is , to avow a Contradiction propos'd bare-fac'd , and in the plainest Terms ; which could not have appear'd so clearly from the Terms of the former Proposition . Lastly , A Brabbling Pyrrhonian might have drawn the Words , [ who le , ] and [ Part , ] into some sinister Construction ; and have wrangl'd and quibbled about them , by putting upon them divers Senses ; which he is quite debarr'd of , when the Terms are thus Identical : For , when the Words of both the Terms are the very self-same , whatever Sense he gives the Words of the Subject , must be allow'd to the Words of the Predicate too ; so that he will be put quite past his Shifts , and the Proposition will still remain equally Identical as it was before , maugre all his Cavils , and Evasions . 27. By this time I have , as I conceive , good reason to presume enough has been alledg'd by us , to prove that our Rule of Truth is , in every Regard , qualify'd for such an Employ . We will therefore , if you please , now turn the Tables , and examine what your Rule can pretend to ; or , what it it has in it , which can entitle it to be such a Rule ; or , in any respect , counter-ballance what has been produc'd for ours . To do which , we will consider it , both as to the Act of your Clear and Distinct Perception , the Immediate Object of that Act ; and , at the same time , as to the Stability which each of these may be conceiv'd to have from its Ground . We will begin with the Object , that determines your Faculty of Understanding to this or that Particular Act. If I rightly conceive the Cartesian Doctrine , the Immediate Objects of your Clear and Distinct Perception , are your Ideas , in which appears this Truth which , you say , you Clearly and Distinctly see . Now , these Ideas of yours are , confessedly , Effects produc'd by a Second Cause , the Mind it self ; and not the Immediate Work of the First Cause , on which ( as has been sh●wn ) our Rule is built : Which gives ours an Infinite Advantage , above yours , as to the Stability of its Ground : Ours having , for its Solid Foundation , the Ideas in the Divine Understanding ; whence are unquestionably Deriv'd , and by which are Establish'd , the Essences of Things , on which ours is Immediately Grounded : Whereas , your Ideas are held by your selves , to be the Creatures , or Productions of your own Mind ; which ( were it granted it could produce any such Ideas ) is a Defective Agent of its own Nature ; and , therefore , its Productions so Uncertain , that it seems a most strange piece of Doctrine , to build all the Certain Truth and Knowledge Mankind can possibly have on such an Unsteady Foundation . How many Thousands , even of a fair Pitch of Understanding , have mistaken Lively Fancies , for Evident Knowledge ? Must , therefore , all Truth be built on a Mistakable Principle ? Nay , more ; such Men , judging thus , by Mistake , the Thing was Evident , taking them as possess'd with such a Mistake , cannot but Assent to it , as True , tho' it be never so False : Must we therefore consecrate this Erroneous Ground of theirs , into a Rule of Truth ? Oh , but it belongs to God's Goodness , to take care , that , since we cannot but Assent upon such a Clear and Distinct Appearance , we should not be forced upon Errour . Why so ? If you will needs leave the Things his Wisdom has made , take your own Way , and over-conceit the Infallibility of your own Faculty , in judging you Clearly and Distinctly know a Thing , when you do but fancy it ; is God's Providence answerable to support every over-weening Rashness of ours ? Doubtless , his Goodness is never wanting to such a considerable Species , as is Mankind , in N 〈…〉 to their Knowledge , for which th●●● Nature was made : But , if there 〈◊〉 Another Way , more Solidly Ground●● and Evident than yours ; nay , aga●●●● which ( as has been prov'd ) ther● can lie no Exception , and Men will not take it ; his Providence is acquitt●d , and , 't is just to let them delude themselves . At least , it will be said , that this Clear and Distinct Perception is a Rule of Truth to us , tho' not to Truth , consider'd in it self . But , if what we assent to upon that Imaginary Ground , may still be false , for any thing that Ground can assure us , how can it be a Rule of Truth to any ? To return to our Ideas ; The main Point is , that it is so far from Evident that there can be any such Ideas Elicited , or Produced , by our Minds , that there are many pretended Demonstrations against it ; as may be seen in Ideae Cartesianae Expensae , Exam. 2. from § 31. to § . 49. Nay , there are very many others in my Second Preliminary , proving there can need none ; the Thing it self being objectively in our Understanding . To none of which Demonstrations , I do expect any Full and Solid Answer ; but only , perhaps , some slight Touches . I add , that the Ideists themselves cannot agree amongst themselves , what kind of Things these Spiritual Ideas should be . Mr. Locke makes them to be Similitudes ; Which Mr. Le Grand denies ; and , is so at variance with himself , that he puts them to be many several sorts of Things , and those Inconsistent with one another ; and so makes them to be Chimeras . This Inconsonancy of those Writers with one another , and with their own selves , makes it very Dubious that there are any such Things as these Ideas , at all ; at least , 't is Evident , that they who ground all their Doctrine upon them , do not know what they are ; and , therefore , they build all their Hypothesis on they know not what . And , if this be so , then the Immediate Object of their Clear and Distinct Perception is , perhaps , a Non-Entity ; or , at least , such an Entity , as no Man living ( nor themselves neither ) knows what to make of it . 28. Again ; This Object , which you Clearly and Distinctly see to be True , must be some Mental Proposition ; for , nothing can be Formally True , but some Speech that Affirms , or Denies . Now , say we , 't is most incontestable , that the First Proposition we can make of a Thing , is , to affirm its Metaphysical Verity ; or , to say , 'T is this , ( or its self , ) and no other : For , the Subject being the Basis of all our Thoughts , we must fix it certainly , Clearly and Distinctly , ere we can , with Certainty , say any thing else of it . This Proposition , then , say we , is such , that our Understanding no sooner opens its Eye , to take a View of it , but it must assent to it , because of the Self-evident Identification of its Terms ; whose Self-Evidence we do therefore make our Rule . It remains then , that you shew us some Truth , or Proposition , which is before this , ( which we think to be the First , ) and which both makes it self thus Visible ; and also , by its Self-evident Light , gives Clearness and Intelligibility to all other Truths ; and , lastly , which is so Firmly Grounded , that it may be a Solid First Principle , and not an Aery and Phantastick Conceit . You must then , ( we say , ) produce , and shew us some other Proposition than that you have brought hitherto , which tells us your Clear and Distinct Perception is your Rule ; for , this , you see , is already , by many Unanswerable Arguments , thrown out of doors , and shewn Unfit to be a Rule . And , till you do this , you ought not to be offended , if we tell you friendly , and plainly , that you have no Rule of Truth at all . 29. Thus much for the Immediate Object of your Clear and Distinct Perception . As for the Act it self , I beseech you , Sir , consider on what a Sandy Foundation you would build all Truth . What signifies yours , or mine , or any Man's Iudgment , that he Clearly and Distinctly sees a Truth ; or , that he must Assent , or may not Assent to it ? What signifie these , I say , to the Truth of the Thing ? Must Truth be built on Men's Iudgments , or their Manner of Conceiving ? What 's True , is Infallibly such ; and this , by virtue of its Grounds . Is our Iudgment , or Manner of Conceiving , such a Certain Ground , or Infallible ? How many Instances is the World full of , to prove those Perceptions of ours , tho' judg'd by us most Evident , to be Fallacious ? A Passionate Man , highly Injur'd , and bent upon Revenge , judges it most Evident that he ought to take his Private Satisfaction : And , you can do no more , but verily Iudge you have this Clear and Distinct Perception , that such or such a Proposition is True. I am to presume , that those Cartesians who stigmatiz'd me with the Ignominious Note of being Impious against God , &c. judg'd they did Clearly see , I was thus wicked ; for , otherwise , they left their own beloved Rule , to blacken me ; which is too high a Malice for any Man to charge them with : And yet , no Man living , as far as my self , or my Friends , can discern , did think so , but themselves ; for , 't is hard to conceive , that , if others had thought so , none of them should have that Zeal for God's Honour , as to object it , or reprehend me for it : Nor am I to doubt but they thought they clearly and distinctly saw , that when I said , Annihilation was Impossible , I did , by that Doctrine , set upon God himself : And , yet , tho' the Learned Albius maintain'd the same , in his Metaphysicks , 50 Years before , no Friend ever admonish'd him , that by saying so , he had fallen into a Wicked Errour : Nor any of his Opposers , who were very Learned Men , tho' they gather'd many Propositions out of his Books , which seem'd to sound ill , did ever object This ; whereas , had they judg'd it Impious , they would not have spar'd him , but have laid load upon him for it . But , it seem'd , they all wanted this Gift of Clear and Distinct Perception , which is peculiar to the Cartesians . To come to other Instances ; How frequently are People mistaken , in thinking they have a Clear and Distinct Perception , or Perfect Evidence ! Prejudice , Faction and Education work this ill Effect , and make Men absolutely judge they see most Evidently , they are in the right . People far gone in the Spleen , or a deep Melancholy , do Assent , and Judge , perhaps , more Firmly than you do , that they see Clearly twenty Ridiculous Fooleries to be True. High-flown Enthusiasts judge the same . Pious Women , and Prudent in other Things , if much given to Introversion , judge , they see clearly and distinctly ( nay , far more lively than we do ) many strange Things in their Imaginary Visions and Revelations ; insomuch , that they would pawn their very Souls for their Truth ; which , yet , are oft known , by their Effects , to be meer Illusions of Fancy . From all which Errours and Inconveniences , our Rule is Free : For , who can , out of Humour , Precipitancy , Fancy , Disease , or any other Casualty whatever , be deceiv'd , in Judging , that Identical Propositions are True ? This , then , unanswerably concludes ours to be the Genuin Rule of Truth ; in regard , this must be such as all Men must be forc'd to Assent to , unanimously Agree in it , nor can ever hap to be Deceiv'd in it by any Chance whatever : Since , otherwise , the whole Nature of those Men would be Depraved , and good for nothing , as having no Rule by which to know any Truth whatever . Nay , it must be such as may be produc'd openly , by the Asserters of any Truth ; that , by alledging It , they may be able to convince others , that what they maintain is a Real Truth , and not some Phantastick Conceit of their own ; without which , their Clear and Distinct Perception is Invisible , and so can satisfie no Man ; nor clear themselves from being Self-conceited ; but , to argue like Phanaticks , who pretend they discern Things by an Inward Light , which none can see but themselves , nor they themselves make it visible to others . Of which , more hereafter . 30. I beg of you , once more , ( the Point being of great Importance , ) that this Question , concerning your Rule , may be rightly stated , and understood . None doubts , but that , if we clearly know a Thing to be True , it is True ; otherwise , it would follow , that we may know what is not ; or , ( which is the same , ) may know that which is not to be known . The only Question , then , is , Whether we may not be Mistaken in Iudging we know it , when , indeed , we do not know it , but only fancy it : Which is a Thing so Common amongst all Mankind , that not very many escape this Fault of Overweening . Wherefore , ere you can pretend that this Rule of yours is Useful , and a Certain Means to know Truth , you should first prescribe us some Self-evident Rule , how we may know assuredly , that our Iudgment that we do Clearly and Distinctly know a Thing , is not a Mistake : For , otherwise , we are often apt to think we do most certainly know a Thing , when we have only a Lively Apprehension , or Fancy of it . Besides which , this Rule must have Force upon all Mankind , that we may easily make it out to others , that we do indeed and really know , and not meerly presume we know , when , perhaps , we do not : Otherwise , it will neither give others , nor our selves , any Certainty that what we imagin we know , is True. This is the true Difficulty ; and against this , I do not discern any effectual Provision made by you ; nor how you can make any , without having recourse to the Self-evident Connexion of the Terms in an Identical Proposition . This Self-evident Connexion we can produce openly , to every Man's Eye ; whereas , you cannot produce your pretended Clear and Distinct Perception to any Man : And , it being , when thus produced by us , impossible not to be seen and acknowledg'd by any Man , who has any Use of his Intellectual Faculty , 't is able to give perfect Satisfaction to our selves , and to others also , that we neither are , nor can be Mistaken in our Judgment , that we do really and indeed Know it ; and , not only Deem it . You see , Sir , where the Difficulty pinches . That can never be a Certain Rule to me , or to any Man , which I can never be sure I make use of : Now , 't is evident by what is said here , I cannot be assur'd I do clearly and distinctly know , unless my Judgment that I do so be secur'd from Mistake : For , if I be mistaken in that Judgment , and do not clearly and distinctly know , your Rule affects not me at all ; nor am I a jot the better for it , or nearer the Knowing any Truth by it : But , which is yet worse ; 't is Evident from this Discourse , that there needs another Rule of Knowing , Antecedent to yours , to guide my Iudgment that I do clearly and distinctly know , and do not mistake , or rashly presume I know ; as we experience , the Generality of Mankind does . Which evidently concludes , that the Proposition by which you express your pretended Rule of Knowing , may , indeed , be a Truth , ( in case you do really know , ) but can never be a Rule of Truth to you , me , or any Man : For , this must be First known , or Self-known , to all Mankind ; or otherwise , it needs another Antecedent Rule , to make it Useful ; and , so it is Ruled , and no Rule . Here it is , then , that the Point sticks ; and , here 't is like to stick , for any thing I can imagin , in behalf of the Cartesians . 31. I am apt to apprehend , that your Acute Wit will object , that some few of those Instances I alledg'd formerly , of Men who verily judg'd they clearly and distinctly knew such and such Things to be True , and yet were mistaken in thus Judging , do fall short of Concluding ; I mean , those that concern'd People in Diseases ; which you may , with some reason , think , are known to be plain Deviations from Nature , by an easie Criterion ; viz. by the Standard of Mankind , who have the right Use of their Reason . Which I shall not contest with you ; nor had I brought such as these , but that I see your Writers bring the same against the Certainty of our Senses ; as , that Icterical People see all Things Yellow , and such like ; which are solv'd by the same Criterion . But , what are these to many others which I there alledg'd ; and could press farther , were it sutable to the Brevity I had intended . To force that Objection home , what shall we think of Speculative Men , and Great Philosophers ; nay , of many Great Mathematicians , who thought they had most certainly Squar'd the Circle ? They are held to be Men in their perfect Wits ; nay , they are held to be Candid too ; and , moreover , Learned ; and , which is more , both Sides offer Demonstrations for their Tenet ; and have , oft-times , great Multitudes that follow them , and embrace their Doctrine . Can it be deny'd , but that such very Learned , Acute and Ingenious Men do verily Judge that they clearly and distinctly see their Doctrine to be True ? And yet , we are certain that , since they contradict one another , one Side must needs be in an Errour in that Judgment . We will bring it yet nearer home , and lay it even at our own Doors . 32. I do not doubt , but your self ( for , I cannot suspect your Candour ) does verily judge that you clearly and distinctly perceive , or ( which is the same ) have Perfect Evidence , that your Way of Ideas is the True Way to Science : And I , on the other side , am as fully persuaded , as that I live , that I do clearly and distinctly see , it is so far from being the Way to Science , that it is perfectly Groundless , and leads to Innumerable Errours . That you are thus persuaded , seems very Evident to you ; for which , I am very willing to take your Word . And , that I am thus fully persuaded I do Clearly and Distinctly see the Contrary , besides my faithful Asseveration , I believe Indifferent Men will think I have given sufficient Testimony , by bringing so many pretended Demonstrations against your Way ; and hazarding my Credit , by vouching them to be Conclusive ; which , therefore , are so many Sure Gages for my Sincerity , when I declare this to be my Sentiment . Add , that these Demonstrations are not like Flashes of Wit , coin'd by my own Brain ; for , then , perhaps , I might , for some by-end of Applause , or some such Foolery , have falsly pretended they were my true Thoughts : But , they are all built upon the Nature of the Thing , or Subject in hand ; which being Establish'd to be what it is , 't is beyond the Wit or Power of Man , to make , marr , alter , or deface it ; and , should I go about to disguize or mis-represent it , 't is easie for any Adversary to shew , I speak Contradictions , and expose me to open Shame for my Confident Ignorance : For , what is against the Nature of the Thing , makes that Thing to be what it is not ; which is a plain Contradiction . This , then , being so manifest , that I may convince you by your own Method , Why ought not you , by your Way of Doubting of every thing that has any Shew or Possibility of Falshood , or any Uncertainty , to lay aside , and renounce your Rule of Truth , as Uncertain and Fallacious ; since we do both of us follow it to our power ; and , yet , since we contradict one another so Diametrically , one of us is , notwithstanding , in a vast Errour ! Here is Matter of Fact , then , against the Usefulness of your Rule ; and that too , as Certain , and Evident , as that one ( or both of us ) is not the worst sort of Hypocrites ; that is , belies himself , and his own Thoughts : Whereas , I believe , no Man that knows either of us , had ever such a bad Opinion of us . I could press this Topick much farther ; but I had rather leave it to your Sincere and Deliberate Consideration . 33. The Rule by which we are to know Truth , ought therefore , ( as was said , ) in such a manner oblige all Mankind to Assent , that it should be apt , of it self , to compose all Differences in Opinion , by Applying , and Bearing up to it : Whereas , yours can compose none at all ; but , contrariwise , engages Learned Men in an Endless Wrangle . We both grant , That if we see a Thing clearly to be True , it is True ; since Common Sense tells every Man , that none can see what is not to be seen : Nor is there any such Mystery , or Mastership , in advancing this obvious Position ; or , for magnifying Cartesius so highly , for inventing it ; since , I think , no Man living ever deny'd it . The Question is , Which of us has this True Evidence , which you call Clear and Distinct Perception ? You will say , you have it , and I want it : I shall reply , that I have it , and you want it . You will blame some Defect in my Understanding , or some untoward Byass or Propension of my Will , both which , according to Mr. Le Grand , ( p. 93. ) can make one deceiv'd in thinking that he evidently perceives : And I , on the other side , think I may , with equal Justice , blame yours : And , so , we may come to lay the Fault , either on the Weakness of one another's Understanding , or the Depravedness of his Will ; which naturally leads Men to pelt one another with Rash Iudgments , and hard Words : But , since we can , neither of us , see one another's Thoughts , or discover to others , how Clear they are , which is your Way ; both sides will still remain as far from Conviction , and the Point from Decision , as at first , for any thing your Rule helps either of us . And , if we set aside Propositions and Discourses , and the shewing that their Terms are Undeniably Connected , and therefore , Themselves certainly True ; ( which is not yo●● Way ; ) how , I beseech you , shall Men ever come to a Final Conclusion by dint of Reason , without being put to it to avail themselves by Ill Words , and Passion ; which ( I fear , by proceeding upon your Rule ; for , you pretend not to have produced any Connexion of Terms ) has been such a Stickler , of late , to uphold the Cartesian Cause ? 34. This seem'd to me so Odd a Procedure , that I begg'd the Favour of you , to acquaint me , how , or by what Means , you would make others know you had , indeed , this Clear and Distinct Perception ; or , how you could prove you had it , but by making use of Propositions and Discourses ; the Force of which consists only in Affirming , Denying , or Inferring ; that is , in the Connexion , or Inconnexion of the Terms . As I remember , your Answer was , by Explicating to them clearly the Point , and desiring them to Meditate upon it : Which Way you seem'd to magnifie very much . I could have alledg'd , that you could not have propos'd , or us'd , even this Way , without making use of Propositions , and Discourses : But , letting you proceed , I barr'd Explications , if they were brought ( as it here seem'd ) to evacuate any Need of Proof : For , Explicating , as contradistinguish'd to Proving , amounts to no more but a kind of Rhetorical Persuasive , made up of Similitudes , Parallels , Allusions , and such little sorts of light , Witty Fancies , which may serve , and are made use of , in a manner , equally , to abet Errour , as well as Truth . Indeed , if the Terms of the Question be Dubious , Explications are needful , and very requisite ; lest , otherwise , we level our Argument at a wrong Thesis : But , if the Point in question be rightly understood by both Parties , it must either be Prov'd , if it be not Self-evident and needs no Proof ; or , it must remain for ever Uncertain , and Undecided . I should be glad to know whether , or no , you would go about to convince such a Man by Grounds and Principles ? If you say , you would , and that you think you can do this : then you wrong your Cause exceedingly , by waving the Mention of such Strong Supports as Principles and Grounds ; and Recurring to , and Relying on such Unsteady , Feeble Reeds as Explications . If you say , you cannot evince your Thesis by Principles ; then all your Explications , tho' never so Witty , are , confessedly , Unprincipl'd , and Groundless . If you pretend , your Explications do involve Proofs in them ; 't is clearly for the Interest of your Cause , to make use of the Argumentative part of such Discourses , and leave out the Explicative : For , 't is certain , that the Argument , if a good one , subsists upon some Solid Principle ; whereas , an Explication may be without any at all . It will therefore , to any considering Man , be a strong Prejudice against the Cartesians , and make Men apt to think they have no Grounds or Principles at all , that they do not much pretend to them , much less build their Discourses on them , or reduce them to them ; but seem to abdicate them , while they place their chief Support in Explications . In a Word ; Let the Position be first Prov'd to be True , or all Explications are Frivolous : For , to what purpose is it to stand Explicating a Falshood ? The nature of all Explications , is , to give us the Sense of the Thesis propos'd ; but , let it be first Prov'd , and Seen that it bears good Sense ; for , 't is a very sleevless Task , to stand Explicating Nonsense . 35. On this Occasion , it were not amiss to note here a certain manner of Writing , very frequent amongst some Modern Philosophers ; which is apt to lead the Generality of Learners into very great Errours . We do , all of us , naturally affect Knowledge ; and therefore , we love to read Authors that are Clear , or write clearly ; as being very Knowable , or Intelligible . But , now , Clearness is of Two sorts : The one makes Clear the Thoughts of the Writer ; The Other makes Clear the Truth of the Point he writes of . The One expresses clearly his own Meaning , when he says thus : The Other manifests clearly , that he says True when he says thus . The Former is perform'd by means of Rhetorick , and Witty Expressions : The Other can only be done by Solid Principles , and by True Logick . But , it too often happens , that those Readers who have not a Strong Bent to see Truth , and , with a steady Aim , pursue it , and It only , are so well appay'd with the Clear Expression of an Author , in delivering his own Mind ; which cannot but be very Pretty , and Taking , being , generally , neatly clad ; that they are , at unawares , Decoy'd to think the Thing it self is Clear , when 't is only the Sentiment of the Author which is render'd so Evident ; especially , if there be also some slight Shew of Coherence ; which seldom wants , if the Writer be a Man of Parts . And , yet , perhaps , all this while , were that Discourse strip'd of its Superficial Gayity , and sounded to the bottom , nothing will be found to support its Truth ; but it will appear Plain Bald Nonsense en cuerpo . On the other side , it lights so , that Discourses that are Solid , and built all along on Evident Principles , ( only which can clear the Truth of the Point , ) do want the other sort of Clearness , which consists in Explicating , to recommend them to the Liking of the Reader . And this happens for Two Reasons : One , because Principles do consist of Few Words , or Notions ; and those too , such as are General , or Universal ones ; which do not admit such varying the Phrase , or Smooth Explications , to make them more Knowable ; their Clearness consisting only in the greater Simplicity of those General Terms , and their Close Connexion . The Second Reason is , that those Writers who endeavour to look deep into the Foundation and Principles on which Truth is Grounded , and are not satisfy'd with Skimming over Questions superficially , do not care to avail themselves by Explications , and the Way of Smooth Expressions ; but quite dis-regard them , and judge them only Luke-warm Words in their present Circumstances ; because they neither conduce to the Attainment of Science , nor to Settle and Clear the Truth of the Thesis ; which such Men see can only be done by the Strict and Evident Connexion of their Notions . To apply this Discourse ; I intreat you , Sir , to consider whether the Former Sort of Clearness be not that which the Cartesians affect ; the Second , that which we take , and pursue . I shall hope , that whoever peruses my METHOD to SCIENCE , with an Attentive and Indifferent Eye , will easily observe , that I first put my Thesis , and then endeavour to establish it by rigorous Proofs , drawn from the Nature of the Thing or Subject treated of in those respective Places : And that the Cartesians do not use to take any such Method , but place their Hopes of recommending their Tenets to the Reader 's Approbation , in their Explications . Which makes it so difficult for a Logician to find where their Arguments lie hid , or where they press ; of which , with just Reason , I so often complain . 36. Thus much concerning your Method of Proving by Explicating ; or rather , of substituting Explications in the place of Proofs . As for the other part of your Method , which is , your putting Learners to Meditate long and seriously , upon what you have propos'd to them , I lik'd that as ill as I did that of Explicating : And , my Reason is , because , unless Men take Principles along with them , to guide their Thoughts right , and keep an Attentive Eye to them , while they thus Meditate ; 't is to be fear'd , their long Meditating will , by its frequent Dints , so imprint and fix what you have told them , in their Brain ; and , at length , make it sink so deep into their Minds , that , whether it be Right or Wrong , it will stick there , as daily Experience shews us ; Custom , a Second Nature , having a very powerful Ascendent over the Understanding , to imbue us with False Impressions , by the oft-reiterated Thinking upon any Point that is Disputable ; especially , Ingenious Explications ( as was shewn lately ) too often serving for Reasons , to those who are not well vers'd in True Logick . 37. But , the main Objection I make , is , That this Method of yours quite overthrows the Rule of Truth , which you intended to establish by it . For , this Rule being that , upon which all all our Knowledge of Truth depends , must be so very Clear of it self , above any thing we can add to its Highest Evidence , that it cannot possibly need any Explication , nor Meditation neither . Nor , consequently , can any stronger Argument be brought , to Demonstrate that this Rule of yours is not the Right one , than 't is to confess or pretend that it stands in need of , or , even , can admit Assistance , or Light , either from the one , or the other . For , if it can need any Explication , it follows , that it must be something Obscure : And , if it can need Poring and Meditating upon it , ere it be admitted , or can be known , then 't is far from being most Self-evident : Both which utterly destroy the Nature of such a Rule . For , since we must know all other Truths by It , its Evidence must be the First Thing to be known ; and therefore , the Knowledge of its Truth must antecede the Knowlege of all other Truths whatsoever , and be Clearer than They. Which being so manifest , I wonder what Thoughts or Considerations our Explicating or Meditating can suggest , that can do this First Rule of Truth any Service , or give it any Advantage ; since , all others being more Obscure than It , they may , indeed , ( could they affect it , ) impart to it their own greater Obscurity , and make it less Clear and Intelligible than it was ; but , can never make it Clearer , as having no greater , but far less Clearness themselves . Lastly , As this pretended Necessity of Explicating , and Meditating , quite degrades yours from being the Genuin , First , and , consequently , the Right Rule of Knowing Truth ; so it abets ours , and gives it a Clear Title to be such a Rule , since the Self-evidence of those First Truths , express'd by Identical Propositions , ( which is our Rule , ) is such , as is both Impossible to be Explicated , and Impossible to need Meditating , to clear it to us ; but , at the first Instant we open the Eye of our Mind , it discovers it self fully to all Mankind , to be most True ; and , withall , begets , forces and fixes us in a Full and Firm Assent to its Verity . 38. Perhaps it will be alledg'd , notwithstanding what I have said above , That this Clear and Distinct Perception is not pretended to be a Rule of Truth in it self , so that it establishes Truth Fundamentally ; but of Truth to us , or , ( as the Schools phrase it , ) quoad nos ; that is , a Rule whereby we may know what 's Truth , what not : And , it seems , that it cannot be deny'd to be such a Rule , in regard 't is Evident that we must Assent , or hold a Thing True , when we see clearly and distinctly it is so ; nor ought we to Assent , or hold it to be True , unless we do clearly and distinctly see it to be so . I answer , That this Pretence is already fore-stalled , in divers places of my former Discourse ; where it was shewn , by many Instances , that , even in the Opinions Learned Men held , this Guiding our Thoughts and Judgments by what appears to us a Clear and Distinct Perception , is Uncertain , and Fallacious . Whence , in the Thesis constituting this to be your Rule , there is tacitly involv'd a False Supposition ; v●z . That that Perception , on which we solely rely , is Unmistakable by us : For , if we may mistake it to be really a Perception thus qualify'd , when it is not , then our Assent may be Erroneous ; and , how can an Erroneous Judgment , in any Sense , be True to us , or make us know a Thing to be True ? If I am to draw a straight Line , and the Rule by which I guide my self be sometimes Straight , and sometimes Crooked , how is it a RULE to me , in that Action , or Draught ? 2. In constituting this Perception to be your Rule , you begin at the wrong End : For , seeing this Perception is an Act , and that the Object specifies every Act , and makes it such as it is ; the Object , or Thing , must be True in it self ; and , by being in it self True , it thence makes our Judgment ( when we rightly conceive it ) to be True also . This Distinction , then , in our present Case , is altogether Frivolous ; and the alledging it , Preposterous . 3. To Perceive , is an Act of the Understanding , and the same as To Know ; and , to Perceive Clearly and Distinctly , is the same as to know perfectly . Whence follows , that to say , [ I know that to be True , which I clearly and distinctly Perceive to be so , ] is the very self-same Sense , as to say , [ What I know to be True , I know to be True ; ] or , [ I know what I know : ] Which is a good Confident Saying ; and , moreover , True too . But , nothing can be more ridiculous , than to make Knowing the Rule of Knowing , or a Rule to make a Thing True to us . To say , [ A Thing is , because it is ; ] or , [ I know it , because I Know it ; ] is more like a Woman's Reason , when she is Fix'd , and Wilful ; than a Rational Man's , or a Philosopher's . 39. The Ingenious Mr. Le Grand seems to go more charily to work , by putting his Rule of Truth , ( Dissert . pag. 86 ) in these Terms , [ Illud omne Verum est quod clarè & distinctè percipitur . ] He does not say , [ quod percipitur esse Verum ; ] but barely , [ quod percipitur . ] Which Words do not tell us , whether he speaks of our Perception by the First Operation of our Understanding , simply Apprehending a Thing ; or of the Second , which is express'd by a Proposition . But , this still falls into the same : For , if he means the Former , then , since Simple Apprehensions have neither Truth nor Falsity in them , being no more but , barely , what 's meant , or signify'd , by the Words ; it cannot follow , that what I clearly and distinctly thus perceive , is therefore True : For , I simply apprehend , and this clearly and distinctly too , the Meaning of these Words , [ A Triangle has four Corners ; ] yet t is far from being True , being a plain Contradiction . He must mean then , that I am to perceive the Sense or Meaning of those Words to be Connected , which is done by putting them into a Proposition ; and then his Rule must run thus , [ Whatever Simple Apprehensions I see clearly and distinctly to be Connected in a Proposition , that Proposition is True : ] Which is that very Rule which we advance , and the Cartesians would avoid . Only , we say , That to make this a Rule , we must see the Parts of it Self-connected , or Self-evident ; for , all other Connexions are made , by the Terms being Connected by means of a Third ; which is the same as to be Deduced , or Prov'd . But , these Connexions being , all of them , Conclusions , they cannot pretend to be Rules , or Principles , since they must depend on such Rules , as shew those Conclusions must follow . Again , If he means , ( as he must , if he means any thing , ) that his Rule is , That we must see those Simple Apprehensions , which we call the Terms , Connected in a Proposition ; then we must see , or clearly perceive , that that Proposition is True : And then , his Principle must run thus ; [ Whatever Proposition I clearly and distinctly perceive to be True , is known by me to be True : ] Wherefore , since to perceive thus , is , to know ; and that , as appears by Cartesius's Words , there cited , he speaks of what 's Verum mihi , as the Effect of his Principle ; that is , of what I know to be True ; join these two together , and this Principle , or Rule , does manifestly amount to this ; [ That which I know to be True , I know to be True ; ] which is a most prodigious Rule of Knowledge ; and yet , this is most evidently the Sense of it , in case to Perceive means , to know ; and Verum mihi means that which I know to be True : which , I think , is Undeniable by any Man of Common Sense . And , I wonder how the Great Wit of Cartesius could imagin that any thing could be True to Him , unless he first saw it to be True in it self , which it has from its Grounds ; unless he makes account , that a Thing may be True to him , which , in it self , is False : Which makes those two Truths fall out , and contradict one another , which I ever took to be very good Friends . This makes me wish that the Ingenious Mr. Le Grand , who tells us here , p. 92. that there goes more to a Rule , than to a Truth , had told us , in what a Truth , and in what the Nature of a Rule consists ; which we plainly deliver , by affirming that a Truth consists in the Connexion of the main Parts ( or Terms ) of any Thesis ; and a Rule in the Self-Connexion of them , by Formal Identity ; whence , such Rules become Self-evident to all Mankind , and able to impart their Light to all other Truths whatever . But , this shews the Genius of the Cartesian Writers : They take what 's uppermost , and descant very prettily and gentilely upon it ; which , being Obvious , and Facil , does mightily please the Fancy of the Readers : But , they go not to the Bottom of any Question . They rake the Surface of the most Difficult Points ; but they never dig deep into it , to find out the Ground and Foundation on which Truth is built . And , I hope , the Reasons I have alledg'd , both here , and elsewhere , will satisfie my Readers , that it is not the ridiculous Motive of Pique , or Humour , which makes me give this Character of their Way of Writing ; but , meerly , the Duty I owe to Truth , which obliges me to do it . Thus , worthy Sir , I have us'd the best Reason I was Master of , in examining exactly , and understanding rightly , your Rule of Truth ; and I have endeavour'd to stop all the Startingholes , by which the Cartesians may think to evade the Force of my Arguments . Which done , I presume I may take my leave of this Point , and apply my Discourse to what follow'd next at our Interview . 40. My Design , at the beginning of our Conference , was to convince you , that Truth consisted in the Connexion of the Terms , in those Speeches we call'd Propositions ; which evinc'd , I made account I could easily prove , that the very First Truths , which were to give Light to all others , or be the Rule of Truth , were such Propositions as were Self-connected , and therefore Self-evident . How your over-acute way of Doubting defeated my Intentions , and stop'd my Progress , is seen above . Sorry to have been put out of that Direct Road , which I saw was the only Right one , and without settling which , all our Discourse would be Unconnected Talk to no purpose , I was casting about how to get into it again . But a Learned and Judicious Friend of ours , who was present , suggested , that [ Cogito ergo sum ] was pretended by you to be a First Principle ; and , he prest earnestly it might be thorowly examin'd , that we might see whether it had in it the nature of a First Principle , or no. I was something troubled to relinquish the Method I had prefix'd to my self ; without which , I saw , the Nature of a First Principle could not be settled , nor shewn : However , I yielded to his Request . I allow'd then , that [ Cogito ergo sum ] was a True and Evident Consequence , as are a thousand such others , viz. Dabito ergo sum ; Scribo , ambulo , dormio ; nay , Somnio ergo sum , &c. ) which is what , with Unattentive Considerers , give it all its Credit , and makes them look upon us , as Unreasonable Men , who , as they apprehend , do question this Consequence , or call it into Doubt . But they are quite mistaken ; there is no Body that doubts it is an Evident Consequence ; but , there is a very wide Difference between a Consequence and a Principle ; or rather , if it be a Consequence , tho' never so good , it can never be a First Principle , because , the Premisses , which induced that Consequence , were before it ; and that Truth , on which all force of Consequence is grounded , , ( as was noted above , ) is before either of them . What we affirm then is , that it is not a First Principle , nor could be so to Cartesius , when he propos'd , and made use of it as such : And I addrest my self , to show it had not in it , the nature of such a Principle , nor could , with Reason , be pretended such by Cartesius himself . 41. To prove this , I alledg'd , that it is an Inseparable Property , or rather , Essential to First Principles , that they must manifest themselves , to be such by their own most perfect Self-Evidence ; whereas Cartesius was forc'd to use very many prolix Antecedent Discourses , to prove all else to be Dubitable ; and , because they were so , he went on , Enquiring farther , till he could find something that could not be Doubted ; which , he conceiv'd , was [ Cogito ergo sum , ] from which he came to Conclude , that this was the First Principle . Whence I alledg'd , that therefore , those Antecedent Discourses of his , which prov'd all else to be Doubtful , were the Reasons or Arguments whence he drew his Conclusion , that this was the First Principle . Now , I think this as Plain Reason as plain can be , that No Man can evince a thing to be the First in any kind whatever , but , because , there is nothing before it in that kind . And , from this consideration , I prove my Allegation clearly ; because , had not those many and large Antecedent Discourses , to prove all else to be Doubtful , been True ; his Conclusion , viz. that [ This is the First Principle , ] could not have follow'd , or been True neither . For , in case the Senses had not been thus Fallacious as still to deceive us , perhaps , Science might have been had from the Things without us affecting those Senses ; nor had there been any need to recur to the Operations of our own Mind , to seek for the Ground of all Truth there , because , we might have had it from the Things in Nature . This being so , how many Propositions did he use all along , to prove that our Senses might all decieve us ; that we know not certainly whether we sleep or wake ; that Mathematical Demonstrations might be all Erroneous , &c. All which Antecedent Propositions , by the plain Rules of Logick , ought to be more Evident , and more Certain , than the Conclusion he gather'd , or inferr'd thence , viz. that Therefore This , and only This , being Indubitable , and Certainly Known , is the First Principle . Add , that this being Plain Sense , his own Discourse overthrows the Establishment of his First Principle . For , since he had not this First Principle of his till he had found it , nor did he find it , till he found all else to be Doubtful ; it will be ask'd How , and in virtue of What First Principle he became , while he was in quest of it , more Certain , that all other things were Doubtful , than he was of the Conclusion he inferr'd thence , viz. that [ Cogito , ergo sum ] being impossible to be Doubted of , was his First Principle . Wherefore , if he guided himself by no Indubitable , or First Principle all along , in those Antecedent Discourses , which were in reality his Premisses ; that Conclusion of his , cannot in any Logick follow , nor be Certainly True , nor ought to be Embrac'd ; especially , by such a Philosopher as he was , who professes Doubting of ever thing , till he came at his First Principle , that can be in the least Dubitable . 42. In Reply to this Discourse of mine , which is grounded on the Supposition , that Cartesius guided himself by Reason , in settling his First Principle ; and on the plainest Rules of Logick that the Premisses must be Clearer than the Conclusion ; the former of which , I suppose you will grant , the latter is obvious to Common Sense ; you brought an Ingenious Explication , by way of Similitude , or Parallel ; which , I see , are to supply the place of Arguments , and Answers too , in the Cartesian way . It was this . Suppose I see a Man making great Holes in the Ground , or throwing aside Rubbish ; and that I ask him what he is doing ? He tells me , he has an Intention to Build , and to lay Foundations for that End , and is making Way for it . Now this Action of his looks like an idle business , if we consider it alone ; but , if we regard his farther Intention of Building , it is a Wise and Necessary Preparative . And yet this Antecedent Action , of preparing to lay a Foundation , does not give strength to the Building , which is an Action quite different from it ; but the Building depends on the Foundation it self , and on nothing else . And , therefore , it follows , by way of Parallel , that the Antecedent Discourses of Cartesius , need not be Connected with that First Principle , as Premisses , to inferr it must be such ; since they serv'd only to remove the Rubbish , or the Pretended Knowledge of Things by means of the Senses , which encumber'd the Mind with Prepossessions ; and , so to make way to lay that First Foundation of Science . I think I have done your Parallel all the Right you can expect : Wherefore , I come now to examine what Force it bears , and what Strength such a way of Discoursing has in it ; which , I the rather do , that I may inform those Readers , who take such kind of Similitudes for Reasons , how easily , and how frequently they are deluded , by such Unsteady , Inconclusive , and Illogical Methods . 43 First then , 't is so certainly known , that Similitudes do not use quadrare per omnia , or , ( as they say , ) run on four Feet , that it is grown Proverbial ; which lays a great prejudice upon that Way in common . 2. Similitudes drawn from Material Things , to Immaterial , are particularly liable to this Defect . They may , indeed , oft times , serve to illustrate some Truth , as fit Metaphors to sute with our Fancy ; but then they presuppose the Truth , which they are to illustrate , to be known some other Way . Whence , unless this be done first , all they can do is to explicate we know not what , which destroys the nature of an Explication ; for , Explications are not intended to put the Truth of the Point , but suppose it . 3. All the Actions of our Soul are , or ought to be Rational ; and have a Dependence on one another , by the way of Reason gathering Subsequent Truths from those which preceded . Now , I think , 't is impossible to be contested by any Man who has read Cartesius's Meditations , but that his Discourses which anteceded his finding out this First Principle of his , are reducible to this Enthymem ; [ For these and these Reasons , there can no Certainty be had , as to Speculative Knowledges , by any Information had from Outward Objects affecting the Senses ; therefore , it ought to be sought for in some Interiour Act of our Mind , which is most Comprehensive and Peculiar to it , ] which he concieved was Cogitation ; and thence he laid this First Principle : [ Cogito ergo sum ] Which being so , it follows necessarily , that the Laying this for his First Principle , depended on the Goodness of the Reasons he had , why our Senses were not to be trusted , nor could give us our First Notions ; whence , by reflecting on their Metaphysical Verity , we might have those Self-evident , and First Truths , of ours . This , I say , was evidently the Tenour of his Discourse ; because , did not those Reasons of his , against the Sufficiency of our Senses to give us this Information , conclude ; but that , notwithstanding all those Reasons could prove , the Senses might still imprint on our Mind those First Notions , his Consequent would not have follow'd : Nor , could he have had any Ground for recurring to the Interiour Act of Cogitation , for his First Principle , in regard it had been given to his Hand by means of the Senses , as was now declar'd . 4. It being then evident , that the Substance of those antecedent Discourses was summ'd up in the Enthymem now mention'd , 't is manifest , that this Explication of yours falters in the main Particular , in which it ought to sute , and resemble . For , in case those Impressions on our Mind could have been made by means of the Senses , as aforesaid ; then those Impressions , or Notions , being the Immediate Foundation , on which is built all our Knowledge , could not be call'd , or resembl'd to Rubbish ; nor compar'd to a Hole , to lay the Foundation ; for , the Holes were already made in those Inlets , our Senses ; which were Pervious to the Effluviums affecting the Seat of Knowledge ; and thence , the Soul. So that your Similitude is , in effect , the Begging the whole Question ; and can have no Force at all , but by our Granting it ; which , I see plainly , we shall never have Reason to do . Rather , unless this Petitio Principii ( which is tacitly involv'd in this Parallel ) be yielded by us , or prov'd by you , it makes against your selves . For , by Denying all such certain Information from the Senses , you will be found , not to remove the Rubbish , in order to lay the Foundation ; but , to stop up the Way to the laying any ; and , to damm up all the Holes , by which the Materials could come into our Minds , where only such a Foundation could have been laid . At least , you see , your Explication amounts to nothing ; and , that your Similitude is lame in all its Legs , and has not one Sure Foot to stand on . Which will , I hope , sufficiently inform others , that this Way of Explicating , so mightily affected by Cartesius , and his Followers , is utterly Insignificant . I shall hope too , that this Paper will light into the hands of some Readers , who are so Intelligent , as to discern , that this Explicative Way is taken up , to avoid the Way of Rigorous Proof ; which is so Unfriendly to a Doctrine that wants Principles . 44. Whence I should give this Advice to all Aristotelians , that whenever the Cartesians would obtrude upon them their Ingenious Explications , they would demand of them smartly , by what Grounds they know , or will prove to others , that what they explicate , is True ; without doing which in the first place , no Explication ought to be admitted . It may serve for a kind of Currying Favour with weaker Understandings ; but it can never improve any Intelligent Man in Solid Knowledge , nor make him one Jot the Wiser . 45. After this , we came to argue that other Objection of mine , That First Principles , of all others , must be most Clearly and Distinctly Known ; because they ought to be , of all others , most Knowable ; there being no others before them , by means of which they might come to be better Known . Now , Cartesius himself expresly confesses , that , when he had found this First Principle , he did not yet sufficiently understand what [ Ego , ] the Subject in that Principle , meant : Whence I inferr'd , that therefore , [ Cogito ergo sum , ] could not be to him a First Principle . This is enforc'd , because the Subject is the Principal , and most Substantial Part in every Proposition : And , since , in ordinary Things , when we do not well know what we talk of , plain S●nse tells us , 't is a Folly to talk at all ; much more is it Disallowable in Philosophical Matters , where Exact Truth is aim'd at ; and most of all in First Principles , which must be most Self-evident . You seem'd to think an Obscure Knowledge of the Subject was sufficient . But , how an Obscure Knowledge can be either Clear , or Distinct ; much less , superlatively such : Or , how a Proposition , whose Principal Part is neither Clear , nor Distinct , should , notwithstanding , it self , ( as here it must , ) be most Clear and Distinct , is , I believe , past any Man's Comprehension . 46. However , I let your smooth Explication slide , without pressing my Discourse too forcibly : For , it had been something Rude , at so Civil a Visit in my own Chamber , to push Things forward too rigorously ; or , to seem to affect the Victory of a Confutation . But our Friend urg'd me to bring some one Argument , that might decisively conclude the Point . It came into my Mind , ( waving what I had objected elsewhere , ) to alledge against it , that A First Principle must be some One Determinate Proposition ; whereas it was Evident that this Principle of yours had in it Two , and those very Different ones . For , [ Cogito ] is a Speech that Affirms , which Logicians call a Proposition ; and involves in it all the Three Parts that compleat such a Speech , being clearly the same as [ Ego sum Cogitans ; ] as [ Sum , ] for the same Reason , implies , [ Ego sum Existens ; ] which is evidently a Proposition too , and Distinct from the other . Your Answer was , That , notwithstanding the manner of Expression , they made , or amounted to but One Proposition ; and signify'd no more but [ Ego sum re Cogitans . ] But I reply'd , That this was the First Proposition ; and hence I a●k , What becomes of the Later , [ Ego sum Existens , ] since the Predicate [ Existens , ] is a quite different Notion from the Predicate [ Res Cogitans . ] Add , that to prove himself Existent , was the sole Scope Cartesius aim'd at in laying this Principle ; as appears by his Words immediately following ; viz. [ Nondum tamen satis intelligo quisnam sim Ego ille qui jam necessario sum . ] He does not pretend to have evinc'd that he was Res Cogitans , but only necessarily Existent . To enforce this the more , I alledg'd , that the Illative Particle [ Ergo ] did shew plainly , that there were Two Propositions ; of which , the One was an Antecedent ; the Other , a Consequent . But you would not allow that [ Ergo , ] in that place , had an Illative Signification ; nor , as far as I could discern , any at all ; for , I am sure , if it has any , it can have no Other . I remember , you bestirr'd your Wit as dexterously as any Man could in such a Cause , to bring off Cartesius ; but 't is beyond the Power of Wit , or Art , to do it , unless the most pregnant and significant Words which Rational Creatures can use , must , for his sake , lose their Signification . Which is such an Injury to the rest of Mankind , who would be at a strange Loss to discourse or understand one another , were this admitted , that it will never be allow'd by other Philosophers , who are Dis-interessed , and have not that Passionate Concern for Cartesius , as some others seem to have . I remember , Mr. Le Grand tells us , he has spoke to some Exceptions made against this Principle formerly , and , perhaps , this may be one of them . But , as I could not light on that Book of his , so I clearly see , this Particular is so manifest , that 't is impossible for any Man , in such a Case as this , to answer to the purpose . 47. And thus ended our Discourse ; In which , if you had any Disadvantage , it proceeded hence , that you would needs undertake to defend Cartesius's Logick : Whereas , nothing is more Evident , than that , in the far greatest part of his Meditations , ( not to speak of some other pieces of his , ) he regarded no Rules of Logick at all ; but meerly follow'd the Current of his own Ingenious Thoughts , in gliding smoothly and gentilely , from one Thing , to another , as his First Design led him , and in putting his Conceptions Clearly ; I mean , according to the First sort of Clearness , mention'd above , § . 35. The Summ is this ; Without Propositions , we cannot speak ; and , without Illative Particles , we cannot make use of our Rationality ; both which , notwithstanding , you do not seem very willingly and heartily to admit . Had I been of your Party , I should have advis'd you to have flatly deny'd all Syllogisms , Inferences , Antecedents , Consequents ; and , in a Word , all Logick , and all kind of Connexion , and then it had been impossible for any Man to Attack you , or bring any Argument against you ; I add , nor you any for your selves . 48. The Generality of Mankind ( I wish I might not say , of Philosophers too ) being much govern'd by Fancy , I am to expect , such a High Speculation as is the foregoing Discourse , will scarce find a Civil Entertainment amongst such Gentlemen . However , I hope it will not displease them , if , on this Occasion , I ask them some few pertinent Questions ; leaving the Resolving them to themselves . 1. Whether there be not such Propositions ; as those I call Identical ? 2. Whether Mathematicians , and some others , who treat of Philosophy in a Mathematical Method , have not propos'd such before me , and made use of them ? 3. Whether such Propositions are not the most-firmly-Grounded , and the First of all others ? 4. Whether they are not Self-evident , and force the Assent of all Mankind ? 5. Whether we can be Deceiv'd in Iudging them Self-evident ; as we may , and often are , in Judging that we Clearly and Distinctly know a thing to be True ? 6. Whether they have not an Universal Influence , in their Way , over all Truths , especially all Deduced Truths ; since 't is Demonstrable , that all the Force of Consequence is Grounded on them ? 7. Whether , all these Qualifications being shewn to be found in the Self-evident Knowableness of Identical Propositions , this Clearest Light , or Intelligibility , which so necessarily appears in them , ought not , with just Right , entitle Them to be held the RULE by which to know all other Truths ? Lastly , Whether this Self-evident Connexion of the Terms of a Proposition , found in them , which is Producible openly , be not a Clear Means to shew to others , that we do not mistake when we judge them Self evident , and True ; since all Mankind that sees them Produc'd , must think the same of them we do ? And , whether , on the other side , it can possibly be shewn to others , that our selves do Clearly and Distinctly know a Thing to be True , without producing finally some Proposition that is Unmistakable and Self-evident to Every Man ? When they have duly weigh'd each of these Particulars , and the Proofs brought for them , I appeal from their Fancy , to their Reason , whether I have not done a Just and Necessary Duty to Philosophy , in endeavouring to settle the Rule of Truth upon so Solid and Evident a Basis ; and , whether I could have been less Speculative in such a High Subject , as requires a Deep Inspection into the very Center of all Truth whatever , even to the Resolving it Finally and Connaturally , into Essential Truth it self ? If these Considerations do not acquit me upon either Account , I cannot but think my self Unjustly Condemn'd ; and , I hope , the whole Court of Philosophers , who are Impartial , and Sincere , will judge the same . 49. To clear me from Singularity in this Uncommon Method of Philosophizing , I could farther alledge , that Mr. Locke , in his Essay , B. 4. ch . 1. § . 4. gives us this Doctrine ; that The First Act of the Mind , is , to perceive its own Ideas ; and , that One of them is not Another ; that is , that each of them is its self only ; which is an Identical Proposition . — That this is so Absolutely Necessary , that , without it , there could be no Knowledge , no Reasoning , — no Distinct Thoughts at all . Which sufficiently expresses it to be the First Truth , or RULE of TRUTH , which influences all other Truths ; since , without it , nothing at all could be known . — That a Man infallibly knows that the Ideas of White , and Round , are the very Ideas they are . — That this is the First Agreement , or Disagreement , ( that is , the First Truth , ) the Mind perceives in its Ideas . — That Men of Art have , for ready Application in all Cases , reduc'd this into those General Rules , [ What is , is , ] &c. In all which , ( as he does in divers other main Speculative Points , ) he so perfectly agrees with me , that , tho' I did not proceed on my own Grounds , I need no more but these of his , to draw such Immediate Consequences thence , as would establish and abet my Thesis . Indeed , it did not lie in the Way of that very Learned Man's Speculation , to reflect on the Universal Influence Identical Propositions have over all Truths , and all Knowledges , whatever ; and therefore , his Dis-like of them afterwards , ( chap. 8. ) can be thought to relate only to their apprehended Uselesness : Tho' , even there , ( § . 2. ) he acknowledges an Excellent Use of them too ; where he says , that [ What is , is , ] may serve sometimes , ( he might have said , Always when it needed , ) to shew a Man the Absurdity he is Guilty of , when , by Circumlocution , or Ambiguous Terms , he would , in particular Instances , deny the same Thing of it self ; because no body will so openly bid Defiance to Common Sense , as to affirm Visible and Direct Contradictions , in plain Words . To which Reflexion of his , if this Learned Gentleman pleases to add , That whoever discourses False on any Subject , does , at the same time , make that Subject not to be what it is , or ( if the Question be of some Mode ) as it is ; his Penetrative Judgment cannot but discern , that Identical Propositions are Equally Useful in all Questions , all Disputes , nay , all Discourses whatsoever , if the Way of Reducing Inferiour Truths to Them , were but well improv'd , and cultivated . 50. I much value your good Opinion ; and , I perceiv'd , I was in danger of losing it , by a hint you gave me , with a Dis-relishing Air , that I call'd Cartesius a Fanatick ; which you thought very harsh . In Answer , I deny the Charge . 'T is one Thing to say , that , when Cartesius was laying his Method to Science , by denying his Senses , and devesting himself of all his former Knowledges , which ( as my Author expresses it ) was no less than to Unman himself , he fell , for some few Days , into a Spice of Enthusiasm ; nay , was brim-full of it ; and fancy'd he had Visions and Revelations ; so that he seem'd Crack-brain'd , or to have drunk a Cup too much ; which are the very Words a Cartesian , who wrote his Life , has given us , ( p. 34 , 35 , 36. ) And , 't is another Thing to say , he was habitually a Fanatick , or Enthusiast , all his Life , and in every Action he did , or Book he writ ; the Former of which can neither be deny'd with Truth , nor the Later objected with any Degree of Modesty : Nor does it sute with the high Character I have given of him , in the Preface to my Method , and the Encomiums I have , upon Occasion , bestowed on divers of his Books . I beseech you , Sir , be so Just , as to stare my Case right . I was writing a METHOD to SCIENCE , and two other Methods , ( if , indeed , they do not fall into the same , ) which look'd very Extravagant , did lie cross my Way ; which , unless I remov'd , my whole Design had been spoil'd , and of no Effect . I mean , that of Malbranche , which makes all Humane Science come by Divine Revelation : And , that of Cartesius , that we must deny all our Knowledge of Natural Truths , had by our Senses . The settling this Later Method , had , confessedly , lost Cartesius his Wits , for some time ; and therefore , I had good reason to fear , that the following the same Method might do a greater Mischief to others , who had not such Strong Brains as that Great Man had ; of which too , there do not want Instances . The former Method , advanced by Malbranche , I saw evidently , brought a kind of Fanaticism into Philosophy . For , I believe , no Man doubts , but that the Genius of Fanaticks is , to over-leap all Humane Means , and to pretend that their Light of Knowledge comes to them immediately from GOD. My Fault , then , only consisted in this , that I was such a Friend to Truth , and to Mankind , as to endeavour ( to my Power ) to avert such Mischiefs from young Students , by fore-warning them of what had prejudic'd others , and therefore might highly prejudice them ; and , to confute those Ways to Science , that so directly thwarted mine , which , my best Judgment told me , was the True one . Now , this being a Task so Unavoidable to one in my Circumstances ; and the Confuting such strange Methods being , with good Reason , judg'd by me to be so Beneficial to others , it cannot , without Rashness , be thought , I did this out of a Desire of Opposing other Learned Men ; but , purely out of Duty to my Reader , and a just Regard to my self . Yet , for pursuing this Laudable and ( in my Case ) Necessary Intention , I am persecuted with the highest Malice , by two over-zealous Cartesians ; who , to uphold these Aukward and Pernicious Methods , make no Scruple to break in upon the most Sacred Methods of Christianity ; tho' I have done no more but cite the Words of their own Authors . Besides , every Candid Reader will , hence , easily discern , that it is not out of Pique against their Persons ; but , purely , out of my Dis-like of their Unprincipl'd and Dangerous Methods , that I have oppos'd them at all . Nor have I any Personal Reflexions upon their Morality : Nor do I charge them with Impiety , but of Folly ; which every Antagonist in Philosophical Debates is forc'd to object to his Adversary . 51. But , am I the only Man , of our Moderns here in England , who have thought it the Interest of Philosophy , and of Truth , to oppose Malbranche and Cartesius ? Mr. Iohn Keyll , of Oxford ; a Person of Great Wit , and Greater Hopes , being ( as I am informed ) scarce arriv'd yet at the Summer of his Age , has lately put forth An Examination of Dr. Burnet's Theory of the Earth ; where , after he had , in his Introduction , discover'd the Fopperies of divers of the Antient Philosophers ; and of three of our Moderns , Spinoza , Dr. More , and Mr. Hobbs , not much less Ridiculous than the former ; he lays open that superlatively absurd Opinion of Malbranche , which I noted above . He gives us a Summary , and Parallel Consequences , of his Doctrine in that particular ; which is , That We see not the Things themselves , but only their Ideas , which the Soul sees in GOD : — And , that there is no possibility of seeing any Bodies , except in that Being , ( GOD ; ) which contains them after an Intelligible manner . — Bodies , therefore , and their Properties , are ( only ) seen in GOD ; so that ( says he ) a Man who reads this Book , does not really see the Book it self , but the Idea of it , which is in GOD. Which he deservedly characters , to be Unintelligible Iargon , and a Solid piece of Nonsense . He exposes that equally-senseless Opinion , That Bodies , of their own Nature , are neither heard , seen , smelt , nor tasted ; and , that when , for Example , we Taste any thing , the Body Tasted cannot produce any Savour in us ; but GOD Almighty takes that Occasion , to stir up that Sensation in us , to which the Body does not really concurr . So that Mankind has , it seems , quite lost its Animality ; at least , that we are not Naturally Sensitive Creatures , but only Supernaturally ; or , by GOD's Immediate Power making us such , every time we are to use our Senses . He proceeds : According to him , it is impossible for any Man to move his own Arm ; but , when he is Willing to move it , GOD takes it , and moves it up and down , as the Man Wills. If a Rebellious Son , or Subject , murther his Father , or his Prince , by stabbing him , the Man himself does not thrust the Ponyard into his Father's or Prince's Breast , But GOD Almighty does it , without any other Concurrence of the Man , but his Will. It seems , our Laws are very Unjust ; which do not Hang Men for meerly Intending , or Willing ; but for Ouvert - Acts ; in which the Man himself has no hand at all ; they being , all of them , entirely of GOD's doing . Whence we see , that , with the Cartesians , such Doctrine as this has no Impiety in it at all against GOD : It comes from Them , and so 't is all Sacred . He proceeds , and affirms that no Second Causes act : So that no Body , tho' mov'd with never so great a Velocity against another , can be able to drive that other before it , or move it in the least ; but GOD takes that Occasion , to put it into Motion . At this rate , one need not fear his Head-piece , tho' a Bomb were falling upon it , with all the Force that Powder can give it ; for , it would not so much as break his Skull , or singe his Hair , of GOD did not take that Occasion to do it . — The most Natural Agents , with him , are not so much as Instruments , but only Occasions of what is produc'd by them : So that a Man might freely pass through the Fire , or jump down a Precipice , without any Harm , if GOD Almighty did not take that Occasion to burn him , or dash out his Brains . 52. Coming to Cartesius , whom he calls the Great Master and Deliverer of the Philosophers , from the Tyranny of Aristotle ; — and the First World-Maker of our Century , he lays the Blame at his door , of all this presumptuous Pride of his Followers , and their Fantastick Philosophy ; and animadverts severely upon divers of his odd Placita : As , that there is always the same Quantity of Motion in the World. So that , if all the Men and Animals in the World were Moving , which most part of them can do when they please ; yet , still there would be no more Motion in the World , than there is in the Night-time , when they are at Rest ; and , what Motion they had when they were Moving , must be communicated to the Aether , when they are at Rest. And , whereas Cartesius ' s Skill in Geometry gave those Contrivances of his Witty Fancy all their Credit , this Author assures us , p. 15. that , from the beginning to the end of his Principles , there is not one Demonstration drawn from Geometry ; or , indeed , any Demonstration at all , except every Thing illustrated by a Figure be a Demonstration ; for , then , indeed , there may be enow of such Demonstrations produc'd in his Philosophical Works . Now , in case this be so , then , it seems , Explications by Figures do serve Cartesius , and his Followers , for Demonstrations in Geometry , as well as Explications by Words serve them for Demonstrations , or Proofs , in other Sciences . — He adds , that , His great Fault was , that he made no Use at all of Geometry in Philosophy . — Nay , that His whole System was but one continual Blunder , upon account of his Negligence in that Point . — That Galileo and Kepler have by the Help of Geometry , discover'd Physical Truths , more worth than all Cartesius's Volumes of Philosophy . He confutes his Vortices , by Mr. Newton's Principles ; who shews it impossible , upon many Accounts ; that the Earth , and other Planets , should move in a Vortex . With which most Consummate Geometrician , I believe , none of the Cartesians will be willing , or able , to grapple , or contend . And , were Cartesius now alive , perhaps he would have as much admir'd Him , as Himself , in his Life-time , was admir'd by others . — He subjoins , that , His Notion of a Vortex being ruin'd , the whole Cartesian System must of necessity fall to the Ground : And , that World , whose Origination he pretended to have deduced from Mechanical Principles , must be a wild Chimera of his own Imagination . He affirms , that Cartesius's Discourse about the Motion of the Moon , is so notoriously False , that there is no Almanack-maker , but can demonstrate the contrary . Farther , That the Cartesians pretend to give a true Account of all the Phaenomena in Nature ; whilst they understand so very little , that they have not given us an Explication of any one Thing : — And , that Cartesius has blunder'd so much in the easiest , and most abstract Things in Nature , that of the Seven Rules he has given of the Laws of Motion , there is but One of them True. Lastly , He affirms , that Cartesius's Fancy of Making a World by Mechanical Principles , — has given the Ignorant Atheists ( for , so are , says he , most of that Persuasion ) some plausible Pretences for their Incredulity , without any Real Ground . Where the the Parenthesis lays such a Blemish on the greater Part of the Followers of Cartesius , and on his Doctrine , as occasioning it , that , as I have charitably endeavour'd , in divers places , to wipe off that Aspersion , and have taken their part ; so , I am sorry to see now , that 't is beyond my Power to do it . I must own , that there have been many Vertuous Persons , Cartesians ; but I am not so well vers'd in their Catalogue , as to to know , whether they , or the Athèists of that Persuasion , do make the Major Part. These are his present Objections against Des Cartes ; and , by what I have read of this Learned Author , I know no Man more likely to make good what he has charged upon him , than He is . 53. You see , Sir , how much it behoves the Cartesians to look to their Hits , if they have any ; and , to arm themselves against such brisk Attacks , tending to the Overthrow of all their Hypothesis by way of Geometry ; which I have attempted to do by way of Logical , Physical , and Metaphysical Principles . For , if this Opposition to Cartesius , by Geometrical Arguments , should come to be a Confutation ; then , since Mr. Le Grand tells us , his Physicks is but a Part of the Mathematicks , his Credit , as a Philosopher , will sink utterly ; as I am inform'd , the Esteem of his Doctrine does , by large degrees , in both the Universities ; or rather , it is quite vanish'd out of one of them already . 54. For my part , let them come off with the Geometricians as well as they can , I will not give them much Trouble ; but , do sincerely declare , that if they can bring any one Evident Principle , either in Logick , Physicks or Metaphysicks , which they will vouch to have the Nature of a Principle in it ; and prove that it abets any Point of their Doctrine , as 't is distinguish'd from ours , I will cross the Cudgels for the next Comer , and promise , never to oppose them more . Fairer Offer was never made ; nor any Method ever propos'd , that shews a greater Sincerity of the Proposer in pursuing Truth , nor that can be more Decisive of a Philosophical Contest ; in which , half a Sheet of Paper will do the Business , as well as whole Volumes . You see , Sir , I allow my Adversaries a large Field ; out of which they may please to pick and cull what they like best , or judge they can best prove . If they know of any thing that grows there , which will bear the Test , and can approve it self by Principles , to be an Evident Truth , they have Free Liberty , and a fair Occasion to do Right to themselves , and oblige the World ; and , withall , they will do Me an Especial Favour , ( for which I shall not be Ungrateful , ) in making me , by their Confutation , see a Truth I never knew before . This very Compendious Method , I say , will shorten Disputes , avoid all shew of Wrangling , which is grateful to no Man ; and , finally conclude the whole Cause . Or , if this does not please them ; and , that it agrees not with their Genius to stand bringing Evident Proofs ; then , let them but meerly name , or put down Categorically , any one Principle of theirs , which they judge to be the Strongest , and most Evident , of any they have ; and , which they will vouch to be Influential upon the Cartesian Doctrine ; and I will undertake to Demonstrate , that either it is no Principle , or , that it has no Force to prove any Point of their Doctrine , nor has any Influence upon it at all . In case this Rational Proposal ( which , if both Parties do candidly seek Truth , ought rather to be call'd an Overture of Peace , than a Challenge ) be as friendly Accepted as it is meant , it must needs draw upon us both the Eyes of all Learned Men who are Lovers of Truth , and are Weary of Long Disputes ; especially , if they be concern'd to know whether the so much fam'd Philosophy of Cartesius be Solidly Principl'd , or only Extravagantly Witty : And , their Expectation will be strangely rais'd , to see what will be the Issue of a Controversie thus closely manag'd ; our Philosophical Combat being , by this means , brought to the Last Trial , and a Final Decision by Principles , which are the Arma Decretoria or Truth . For , if it shall hap to appear that Cartesius's Doctrine has not so much as any One Principle , which is truly such , their Cause will be quite lost , past hopes of Recovery : But , if it subsists by Principles , then I must make them Satisfaction , by acknowledging publickly , that I have foolishly over-ween'd ▪ and take the Shame to my self , for my Rash Presumption . We may confine our selves ( as I said ) to half a Sheet of Paper : All shall be transacted by pure Dint of Reason ; and , he that uses the least Uncivil Word to his Adversary , and falls into Passion , shall be held to have lost his Cause , and to be reduc'd to a Nonplus . Every Man , acquainted with Humane Affairs , knows that , in some Cases , [ Responsum non dictum , ] may be a sufficient Plea to justifie one who is to vindicate his Christian Credit , unjustly attack'd , without any Provocation given to his Opposer . It happens too , often times , that a Man cannot clear himself fully of those Blemishes with which he is aspers'd , but by laying them at the Door of the Injurious Affronter ; whose Faults , if they be Great ones , cannot be so much as Nam'd , but the Words which express them must needs sound harshly . Retorted Language , in such a Case , is only the Rebound of the Aggressor's Violent Strokes , upon Himself ; and are not thrown at him , but only Reverberated from an Object incapable to receive their Impression . But , especially , such a Replier is excusable , when he observes such a Temper and Measure , that he imputes no Impiety or Irreligion to his Adversary ; but rather , charitably excuses him from any such high Crimes , even tho' he had causlesly , and uncharitably , imputed the same to himself ; which ( as I hope every Man will observe ) is the distinguishing Character between Mr. Le Grand's Aggressive , and my Defensive . Notwithstanding , however such a Carriage against an Assaulter may , in Prudence , seem sometimes unavoidable ; yet , certainly , it is , in it self , neither Edifying to good Christians , Instructive to the Learned , nor Profitable to the Readers . Therefore , to avoid it for the future , and to clear Truth , which ought to be our only Care , I have thought fit to make this Fairest and Civillest Overture . If it be accepted , neither Party , in case they do seek Truth , can be justly displeas'd . But if it be refus'd , and that my Opposers resolve to pursue their former Rude Method , I shall hope that all Wise and Good Men will hold me Excus'd , ( I dare say , your self will , ) if I decline the Ungrateful Task of Reciprocating the Saw of Contention ; but let them still wrangle on contentedly to themselves , and apply my Thoughts to better Things . 55. It remains , Worthy Sir , that I beg your Pardon for Publishing this Paper , without acquainting you first with my Design . But , since you are not nam'd in it , it need not concern you in the least , unless you please your self . Besides , I have discours'd with other Cartesians , of your Profession , upon the same Subject ; and , added , for their sakes , some Passages , which , otherwise , had not needed : So that it cannot particularize you , in the least . And , since this Paper has no other Tendency , but to clear Truth , I have reason to presume , that your Candour would not have been displeas'd at it . I intreat you to do me that Justice in your Thoughts , as not to interpret this Address , by way of Letter , to be a kind of Challenge , or Provocation . I am too well acquainted with the Study and Practise , in which you are so Laudably and Successfully . employ'd , to think it can allow you any Leasure for an Avocation so Impertinent to your Proper and Precise Business . I hope my [ Ideae Cartesianae Expensae ] may give you Satisfaction in divers other Points . But , I must bespeak your Pardon , while you peruse it , for the many Errata . It happen'd , that the Compositor understood no Latin ; and ( besides other Faults , ) in two or three places , he hapt to put in what I had blotted out in amending my Copy ; and , my Circumstances were such , that I could not always be in Town , to correct the Press . I am , Honoured SIR , Your Sincere Friend , and Humble Servant , J. S. FINIS . Some Books Printed for , and Sold by Abel Roper , at the Black-Boy , over against St. Dunstan's Church in Fleet-street . SOlid Philosophy Asserted , against the Fancies of the Ideists : Or , The Method to Science farther Illustrated . With Reflexions on Mr. Locke's Essay concerning Humane Understanding . By I. S. The History of Poland , in several Letters to Persons of Quality ; in Two Volumes : Comprehending an Account of the Form of Government in that Kingdom ; King 's Power , Court and Revenues , the Senate , Senators , and all other Officers ; Of the Religion , Dyet , and Little Dyets , with other Assemblies and Courts ; Of the Inter-regnum and Election , and Coronation of the King and Queen , with all the Ceremonies ; Of the present Condition of the Gentry and Commonalty , as likewise , of the Genius , Characters , Languages , Customs and Manners , Military Affairs , Trades and Riches of the Poles : Together with an Account of the City of Dantzic's Origin , Progress , and Present State of the Teutonick Order , and the Succession of all its Great Masters : Of the present State of Learning , Natural Knowledge , Practice of Physick , and Diseases , in Poland : And , Lastly , A Succinct Description of the Dutchy of Curland , and the Livonian Order ; with a Series of the several Dukes , and Provincial Masters . With a Table for both Volumes ; and a Sculpture of the Dyet , in their Session . By Bernard Connor , M. D. &c. Compos'd and Publish'd by Mr. Savage . Of the Nature and Qualification of Religion , in reference to Civil Society . Written by Samuel Pussendorff , Counsellor of State to the late King of Sweden . Translated from the Original . Marriage-Ceremonies : Or , The Ceremonies used in Marriage in all Parts of the World. Very diverting , especially to Ladies . By Seignior Gaya . Translated from the Italian . The Second Edition : With an Addition of Remarks on Marriage ; by Mr. Brown. A Defence of Dramatick Poetry : Being a Re-view of Mr. Collier ' s View of the Stage . In Two Parts . A Voyage to the East-Indies : Giving an Account of the Isles of Madagascar and Mascareigne , of Suratte , the Coast of Malabar , of Goa , Cameron , Ormus , and the Coast of Brasil ; with the Rellgion , Customs , Trade , &c. of the Inhabitants . As also , A Treatise of the Distempers peculiar to the Eastern Countries . To which is annex'd , An Abstract of Mr. de Rennefort's History of the East-Indies : With his Propositions of the Improvement of the East-India Company . The New Atlas : or , Travels and Voyages in Europe , Asia , Africa and America ; thro' the most Renowned Parts of the World , viz. From England to the Dardanelles , thence to Constantinople , Egypt , Palestine , or The Holy Land , Syria , Mesopotamia , Choldea , Persia , East-India , China , Tartary , Moscovy and Poland ; the German Empire , Flanders and Holland ; to Spain , and the West-Indies : With a brief Account of Ethiopia ; and the Pilgrimages to Mecha and Medina in Arabia , containing what is Rare , and worthy of Remarks , in those vast Countries ; relating to Building , Antiquities ; Religion , Manners , Customs , Princes Courts , Affairs Military and Civil , or whatever else is worthy of Note . Perform'd by an English Gentleman , in 9 Years Travels , more Exact than ever . 
A77969	----	Truth (the strongest of all) witnessed forth in the spirit of truth, against all deceit: and pleading in righteousnesse its owne cause, to the understanding of the simple, against a very great number of lyes, slanders, perverting of the Scriptures, contradictions and false damnable doctrines, held forth by the Independants. And in particular by one John Bunion, (one of Gogs Army) in two severall bookes put forth by him, against the despised scattered people called Quakers. And is a reply unto his second book, called A vindication, &c. wherein what was wanting in his former of fulfilling wickednesse is now appeared; by his adding sin unto sin, against God and against his owne soule. And this is to cleer the truth from above 100 of John Bunions foule dirty lyes and slanders: by a friend of the truth as it is in Christ Jesus; and not as it is in mens carnall apprehensions, Edward Burrough. Burrough, Edward, 1634-1662. This text is an enriched version of the TCP digital transcription A77969 of text R207500 in the English Short Title Catalog (Thomason E910_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 160 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77969 Wing B6051 Thomason E910_3 ESTC R207500 99866546 99866546 118822 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77969) Transcribed from: (Early English Books Online ; image set 118822) Images scanned from microfilm: (Thomason Tracts ; 137:E910[3]) Truth (the strongest of all) witnessed forth in the spirit of truth, against all deceit: and pleading in righteousnesse its owne cause, to the understanding of the simple, against a very great number of lyes, slanders, perverting of the Scriptures, contradictions and false damnable doctrines, held forth by the Independants. And in particular by one John Bunion, (one of Gogs Army) in two severall bookes put forth by him, against the despised scattered people called Quakers. And is a reply unto his second book, called A vindication, &c. wherein what was wanting in his former of fulfilling wickednesse is now appeared; by his adding sin unto sin, against God and against his owne soule. And this is to cleer the truth from above 100 of John Bunions foule dirty lyes and slanders: by a friend of the truth as it is in Christ Jesus; and not as it is in mens carnall apprehensions, Edward Burrough. Burrough, Edward, 1634-1662. [2], 63, [1] p. printed for Giles Calvert, at the Black-spread-Eagle, near the west end of Paules, London : 1657. Annotation on Thomason copy: "May 5th". Reproduction of the original in the British Library. eng Truthfulness and falsehood -- Early works to 1800. A77969 R207500 (Thomason E910_3). civilwar no Truth (the strongest of all) witnessed forth in the spirit of truth, against all deceit:: and pleading in righteousnesse its owne cause, to Burrough, Edward 1657 31294 39 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-06 John Latta Sampled and proofread 2008-06 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion TRUTH ( the Strongest of all ) Witnessed forth in the Spirit of Truth , against all DECEIT : And Pleading in Righteousnesse its owne cause , to the understanding of the Simple , against a very great number of lyes , slanders , perverting of the Scriptures , contradictions and false damnable doctrines , held forth by the INDEPENDANTS . AND In particular by one JOHN BUNION , ( one of Gogs Army ) in two severall Bookes put forth by him , against the despised scattered People called QVAKERS . AND IS A REPLY Unto his second Book , CALLED A VINDICATION , &c. Wherein what was wanting in his former of fulfilling wickednesse is now appeared ; by his adding sin unto sin , against God and against his owne soule . And this is to cleer the Truth from above 100 of John Bunions foule dirty lyes and slanders : By a friend of the Truth as it is in Christ Jesus ; and not as it is in mens carnall apprehensions , EDWARD BURROUGH LONDON : Printed for Giles Calvert , at the Black-spread-Eagle , near the West end of Paules 1657. TO THE READER . FRIEND , THOV hast here a very great number of * lyes and slanders , and unjust dealing , and false doctrines , &c. Laid open and reproved in plainesse , and not in hypocrisie , and of contention there is not suddenly an end being begun ; therefore seeing the unbelieving heart of John Bunion cannot believe me when I speake the truth in justnesse , nor may I beleive his lies and slanders uttered in hypocrisie ; what is laid downe is left to thee , soberly to judge of betwixt us , while we are both silent : And this know the one is a Deciever and the other is as a Deceiver yet true ; and thus may thou weigh things equally . First , considering of many lyes and slanders truly charged upon him in my first , of which he is guilty from his first , and he hath not at all cleared himselfe of them in his second , which an honest man ought to have done , before he had gone further ; for I soberly desired witnesse of what he said : But be hath added to the number of his wickednesse , and not proved justly what he hath said against us : And it is not for his sake , for little hopes I have of his conversion , but the rather that he will be hardened , nor for my owne sake as if I were unsatisfied concerning him that this is written , but to undeceive the simple of what his wickednesse may falsly suggest into the minde as if all were truth that he spoke , if his wickednesse were not reproved . Againe , Consider that I have cleared the truth of my words which he hath wrested and thereby taken occasion against the truth , by answering his owne conceptions and not my plaine words , so my words ( which are words of truth ) being defended , all his reply is made void : So I have not so much desired to answer every particular of his words , as to vindicate my owne words , and the truth from his false slanders and accusations . London , 12. month , 1656. E. B. TRUTH ( the strongest of all ) Witnessed forth in the Spirit of Truth Against all DECEIT . O HOW hath Satan filled the hearts of men , in this generation ( as well as in former ages ) with envy against the truth , and with wrath against the way thereof , and how hath he filled them with craft , and deceitfull subtilty , to offend the way of the Lord , in all manner of persecuting , and evil speaking against it openly , and also in secret gainsayings , in hipocrisie , and how are men armed to defend themselves in their naughtinesse , laying hid under the vaile of fair speeches , and fine arguments , using the Scripture in the words of mans wisedome , to oppose the power and life of righteousnesse , even as the Scribes and Pharisees of old , how zealous were they in their observances , and in fulfilling the Commands and traditions of their fathers , having set themselves in Moses seat , professing Moses and the Prophets words , and yet persecuted Christ the life , and substance of Moses , and the Prophets , and as it was then , so is it now , how are Christs words , and the Apostles professed and preached by such who are enemies o the life of Christ made manifest in mortall flesh , and secretly opposing the doctrin of the Apostles , who said , Know ye not , that Christ is within you , except you be Reprobates . But the mighty day of the Lord is come , and comeing , wherein all hearts are made manifest , and the secrets thereof discovered , and the light is springing out of darknesse , and the Sun is breaking thorow the clouds to give light to all men and Nations , and the great whore which hath decked her selfe in divers colours to deceive , shall be made naked and bare , and the day of great striving is come , and now every man stands up for his interest , to defend his possession , for the just Judge standeth at the doore , to enquire by what Law every man holds his Inheritance , and he findeth many holding their Religion , and Profession , by the traditions of men only , and not by the Revelation of Christ Jesus in them , and such he will dispossesse , though they strive against him , yet all is in vaine , and though they plead Antiquity , yet that will not prevaile , and in that the day of great striving is come , betwixt the Lamb and his followers , the Draggon and his followers , every one of that Party appearing with such weapons as the Devil hath armed them withal , and with such Armour as the wicked hath they come , appearing under divers colours , to fight against Zion , yet under one Head , and Prince of darknesse , and unto one Purpose , even that the seed of Jacob may be rooted out , and that the way of truth may not prosper , that then the wicked may goe on in their wickednesse , without reproofe , and ungodlynesse may be hid under hypocrisie and above all other means , that is used at this day , to keepe up the Kingdome of the Devil , and to offend the Kingdome of Christ ; this is Cheife , striving against the light of the world , opposing it , and denying it , and by crafty arguments , and cunning speeches , seeking sutable Scriptures , ( as they suppose ) to ground their false arguments upon , against this very thing , that the light of Christ is given to every man that comes into the World , or that the light which convinceth and Reprooveth every man of sin within him , is not the light of Christ , nor worthy to be taken notice off , but naturall and such like , and no way sufficient to life and salvation ; if the unjust men persecute , it is such as walke in the light of Christ Jesus , that cannot fulfill the wills and customes of men , and so are not of the World , but contrary to it , in all its wayes and workes which are evil , and if the wise men of the World make any argument , it is against the light , with which Christ lightneth every man that comes into the World , so that all the envy of the Devil , whether under this or that colour and appearance , is against the light of Christ Jesus and them that walke therein , and if the light be but denyed , and not balieved in , nor regarded , then may the Devil have whole Possession of the heart of man , and if the light of Christ Jesus within , be owned and loved , and walked in , then Christ is received , and there the Devil is dispossessed , and therefore it stands him upon , above all other things to possesse people against the light within , which Christ hath given , that then he may not be discovered in the heart ; but may keepe all his goods in peace , and have quiet Possession in his habitation ? Well , be it so , though all men of that Kingdom doth gainsay the light of Christ , by this or that way of wickednesse , yet it is precious unto us , and I cannot but earnestly contend for it against all gainsayers , and yet strives not for mastery to our selves , nor to exalt any thing of our selves , but only the Lord and his truth , which he hath made more deare to us , then either life , or name , or liberty , and though so it be , that this way be spoken evil against every where , yet the Lord owneth it , and us who are faithfull therein , in the presence of our enemies , to the confounding of the wisdome of this world ; and whereas John Bunion hath formerly set himselfe divers wayes to oppose the truth under the account of his great zeale against error ; but especially in a Booke sometime since , put forth by him , thinking thereby to offend the way of righteousnesse ; and now a second time hath appeared , with a defence upon his former , called A Vindication , &c. Of the former and his defence , is more to the laying open his folly , and to the uncovering of his blindnesse and wickednesse , then his first offence given by him , which caused me to write in short four sheets of paper , to clear the truth from what he had spoken against it . And now having again a second time appeared in many words without knowledge yet in great zeale , hath brought forth many things reprovable , even lyes and slanders , and evil speeches in abundance , yet with great pretence of holynesse , and sobernesse , and he hath not only helped me , but the truth which is my cheife , and moving cause , ( that the truth may be clear ) of this my second Reply unto him , and not for my own sake in any thing , for I more prize to be accounted a foole , and dispraysed in the world , then to be honoured thereby , and when iniquity shall come to an end , and transgression shall be finished , his shall be the Kingdome and the Inheritance of Rest eternall , that hath kept himselfe clean and pure , from a lying and slanderous tongue , and who hath done righteously and fulfilled the will of God , For it is not every one that saith Lord , Lord , that shall enter into the Kingdome , but he that doth the will of the Father which is in heaven , and in that day when the Booke of all consciences shall be opened , and every thing brought to judgement , then shall the light in every ones conscience answer the Lord in the justnesse of his dealings , and even then ( if not before ) shall this John Bunion know the light in all mens consciences is of force ; when he shall be judged and then shall he see , he hath wronged the Lord , and dealt evil against his own soule , in speaking evil of what he hath not known , and in giving false judgement of what he hath not understood , and till that day I leave him ( without praying for fire to devoure him ) only may reprove his lyes errors , contradictions and false dealing , and clear the truth from his false Charges , and only to the most cheifest things whereof he accuses us , in short I may Reply . And whereas thou saist , There is one that hath ventured to stand up against the truth , and hath published a booke in which there is a great number of Heresies cunningly ●ented by him and also many things there falsly Reported of thee , To which I answer , that same Booke published called The true saith of the Gospel contended for , &c. Shall clear it self from this reproach that I have not stood up against any one truth , or uttered any Heresie or lye against thee , * but in that Booke did witnesse forth the truth against many things falfly layd down by thee against the Quakers , and that same Booke with sobernesse read , without partiality and prejudice , doth clear it selfe from these false aspersions , and prove thee a lyer herein , and I leave it to the honest hearted to judge , who reads that book while I with patience and not seeking any revenge , doe bear thy reproaches , counting them greater riches then thy praise . And farther thou saist , Only by the way thou thinkest good to mind me of my cloathing my selfe with the words of the Prophets and Apostles , &c. Answ. true enough by the way , out of the truth , and out of Christ who is the way , hath thou spoken this , and so hath uttered in falsehood , and by , or out of the way , neither have I cloathed my selfe , and yet am I cloathed , with the life of the Prophets and Apostles , and not only with their words , nor do I fight against them ( though thou falsly say it ) but bears witnesse unto them , in doctrine and conversation , and against thee , all the seed of evil doers , and take backe thy own words to thy self , who art in that generation , which hath the words , but art without the * life in the evil life . Farther thou saist , I have broken out with a false Testimony of John Burton and thee , at which thou seemest to be much offended , that I should say thou art joyned with the broken Army of Magog , and hath shewed your selves in the defence of the Draggon , against the Lamb , &c. Reply , what needest thou be troubled at this , have I not spoken the truth , and have I not said well herein , for you are joyned with all the wicked in the Nation , and as lyars and swearers and drunkards , persecutes with violence , and as the proud and wanton are filled with scorning and singing wicked rimes in the streets , even so also are you come in Print , and all of you against them called Quakers , the drunkards and swearers they beate , them and abuse them , and cast them as for dead into diches , with stoning in the high wayes , and in the streets beating downe with staves , and the wanton they sing there rimes in scorne in Alehouses , and Taverns against them , and thou and thy fellowes and generation appeares in open Print , slandering and reviling them ( yet in pretence of zeale for God ) and all this you doe against us who have the witnesse that we are of God , and that the whole world lyes in wickednesse , and now are not you all joyned as an Army , and doe you not shew your selves in the defence of the Draggon , * what wrong I have done you , let the upright in heart judge , whether I have given false testimony against you or no , and though you have noted it for a lye in the Margent , yet the lye is thy own , who hath gain-said the truth herein , and called it a lye , and I have dealt justly with thee , in the sight of God and all that know him , and when the booke of thy conscience is opened , thou shalt also confesse to this thing , when thou standest condemned with them , with whom thou art now joyned , against us , who have the testimony that we are of God , and worshippers of the Father in the spirit and truth , and my words were spoken by the spirit of the Lord , and that in thy conscience shall witnesse them , in the day of the Lord ▪ though now thou Opprobriously say , * here are flung into the wind . And whereas thou seemesto be greatly offended , that I should say parte of the first booke is a Corrupted grain of Babylons treasure , &c. But have not I spoken the truth herein also , when I say , I have numbred up part of your work and this is the sum thereof , that part which I have numbred viz. your lyes and false reproaches against the Quakers , is a corrupted grain ; yea , and of Babylons treasure too . I am not ashamed of my words , though thou would defend your worke by saying , Your discourse was of the Birth Righteousnesse , death , blood , &c. And of the second coming of the son of Mary , &c. To which I say , these things and the knowledge of them , by the spirit of God , is not counted by me Corrupted nor of Babylon , though now I answer as in my last , the words I own , but thy voice I deny , and knowes it to be the voice of the stranger , and for this saying , ha I not , nor never shall have any burthen upon my Conscien●e , ( though thou would say it ) but 't is cleared in the sight of God , even though I say all that thou speakest ▪ I deny , or thy speaking of any thing of the Kingdome of God ; with thy lying spirit . And whereas thou art offended , that I should say you are described to be the flock of Ishmaell , and of the seed of Cain , whose line reacheth to the murdering Preists , &c. And thou saist , I am very sensorious , and utterest many words without knowledge , &c. Reply , Yea , your words doth describe your nature , for by your voice I know you , to be none of Christs sheepe , and accordingly I judge , in just judgement , and in true knowledge , and doe not falfly sensure , nor utter words void of knowledge , and my words shall be witnessed by you in the day of the Lord : Envy is of Cains nature and seed , and in that you are , and lyars are of Ishmaels stock , and you are guilty of that , let the sober Reader try ; and you are among the murdering Preists party , and close joyned to them , in doctrin and practise especially in writing against us . Now no wrong have I done you , that thou needest to be troubled , and seekes to cover your selves by thy faire words in thy answer as if you were righteous , but all will not hide you , your works make you manifest to be no lesse then what I have said of you . Then farther thou art hot against me , in that I say , you are found enemies to Christ , revealed in his Saints , and this thou hast noted it in the Margent for false , but thou dost not well to be angry ; it is true , what I have spoken , thy own words doe prove it , in saying there was nothing in thee , to be taken notice of ; this was a denying of Christ within , and such as deny him are found enemies to him within , So the lye is thy own , who hast denyed truth , let the wise Reader judge , and thy many words in a pretending answer will not cover you from the guilt of what I have charged upon you and not falsly , and what I have said hitherto is true , and not false , though thou fainingly say , thou marvels I should be so over-seen , as to utter so many false things in so little a space ; nay , my understanding was open , when I wrote forth that book , at which thou art so tormented , that it hath caused thee some months travellin anguish to cleare thy selfe , and yet cannot be at rest , and thou art over-seen who resists the reproofe of thy wickednesse . Then thou goes about to justify thy brother Burtons words , who wickedly laid it down , as thou immpudently goest to justify it , who joyned in his accusation , and slanders Quakers with Ranters , and this would thou justify we are one , against my just answer , which denyed them in the fourth page of my first where I said , between Quakers and Ranters there is no more union &c. then betwixt light and darknesse , good & evil , and that answer stands untouched by thee , and is true , and in justifying John Burtons wicked slander , thou art more wicked in comparing the Principles , and saist it will appeare they agree in one &c. But what a wicked course hast thou taken to clear him , by adding thy own wickednesse , let all consider that reads , for doe not I desire in plainnesse in my first , in these words , if thou dare lay * the Charge only upon the Quakers , write in plainesse , and bring testimony of thy accusation , and thou may receive a farther answer but not a word in plain answer , to this is returned , though soberly desired , neither time nor place , nor witnesses evidenced to clear your selves , of your first slanders , which had been more honest , then to have slandered , afresh passing over your first , but it seemes you cannot cleare your selves in honesty , and so fulfill your wickednesse by adding to your lyes and slanders , as thou impudently doth in thy comparing the principles of the Ranters with the Quakers . And to save thy brother from shame & guilt , thou art fallen thy self into the snare , & justly may be judged , to exceed him in wickednesse ; and thou saist , ( with shame to thy selfe , I repeat it ) that the * Quakers will not own Christ without them , but thou brings not testimony of this asserion , til then , be thou reckoned , and shall be plauged for a lyar , which will be for ever for we own him as he is ascended far above all heavens who fills all things , yea and without us too , so that instead of proving the first false accusation , thou adds another slander and the * second thing wherein thou compares them , is unsound for though we witnesse , ( yea thousands ) yet we need no man to teach us , but as the anointing with in us , as the Saints did 1 John , yet we cry not down the ministry of God , but ownes it , and cryes down such by whom people cannot come to the knowledge of the truth , though they be ever learning , who Preaches for hire and goes for gifts and rewards , and loves the wages of unrighteousnesse , and this was the Apostles doctrin , as it was ours , and is no heresie ( though thou may so judge it ) for we say by the same spirit as the Apostles did , they that are of God heareth us who are in the truth , which is but one , and there is not another ; and the Apostles which witnessed the Saints needed no man to teach them , did exhort them , and yet did not condemn principles by practice . Then thou goes on , and sayes The Ranters are not for baptisme , and breaking of bread , and are not the Quakers the same ? But what doth this prove , and thou saist , the Ranters are without sin , and how farre short of this opinion are the Quakers , and the Ranters would not own the resurrection , &c. And how say you , Doe you believe the very bodies shall rise , &c. Reply , Friend this is farre short of proving these things upon us , by querieing them to us , let the Reader consider : But it may be impudency hath not so wholy eaten out honesty in thee , as that thou dare charge us wholy with these things , but would Intrude into us by thy Questions , as though the thing were so indeed , but thou may be ashamed of thy worke , is this sufficient proofe of evill against us , to aske us whether it be so ? what hast thou proved in all this against us ( if we were guilty ) thinkest thou we will accuse our selves , this is absurdity , and wickednesse in thee , falsly to charge us , and to bring no better evidence , but thy bare words ; and as we deny the Ranters , so doe we thee , and sees you both to be enemies to the life of God : But thy last and cheife proofe ( as thou thinkest ) that we are one is that the Ranters are sinners , and the Quakers are lyars , the first I will not vindicate , but this last is disputable , and thy proofe of it is first thou saist , from what thou hast said already , to some pages of my first booke , to which I have Replyed , and leaves it to the Reader , only doth say , thou hast not yet proved one lye against me in the sight of God not men , thou art the lyar if thou say thou hast and honest men shall be judge betwixt us : and thy second proofe is more to the discovering of thy ignorance then yet hath been , and to clear thy selfe from my * charge against thee ( viz. ) to be a wrester of the Scripture , which yet I stand to , thou art fallen into grievious error ; my first charge is true upon thee , that thou perverted or wrested that Scripture ; Rev. 13. 18. in saying the Lamb was slain before the foundation of the World ; for that Scripture saith since , or from the foundation of the world , hast thou no more sence , art thou and all thy company so ignorant that you know not betwixt before and since a time , how are you blinded , and yet persists in your wickednesse , and will not be reproved , therefore this is a double iniquity in thee , to thy shame remember it , for I have said true , though thou understand it not * there is as much difference , betwixt before , and since in that thing , as betwixt a lye and truth , for to say the blood was shed before the foundation of the world , as thou dost is a very lye but to say it was shed since or from , is truth , and that Scripture is truth , Rev. 13. And thou art the lyar , & wrester of it & I have not wronged thee in my first , though thou impudently and ignorantly would clear thy selfe , and lay iniquity upon me , but further to clear thy selfe thou saist , thou said , in Gods account it was shed , before the world was : and this is little lesse then blasphemy , what , is God a hypocrite like thy selfe ? to account that for truth , which is a lye as I have proved , O horrid error and perfect blindnesse ! but this wil not cover thee , nor thy shame , from the eye of men , where is thy proofe for such a doctrine , that God accounts that which is a lye for truth ? largely is manifest thy folly ; Repent if thy heart be not void of shame , for what thou hast spoken herein ; and let the Reader understand this difference , thou saist the blood of Christ , was shed before the foundation of the world , according to that Scripture , Rev. 13. I say thou perverts the Scripture , and lyest grosly in the maine thing it selfe , and saith it is since , or from the foundation of the world ; let the honest judge , and now it is seen , the lye rests upon thy own head ; who wrests the Scripture ; and belyes the Lord , and me , and goes on in thy wickednesse after reproofe , and take thou the Ranters , they are thy companinons , in lying and sinning , and not ours . And further thou art offended that I should say , and would faine reckon it for a lye , that all thy worke is a secret smiting , and an obscure shooting against the manifestation of Christ within , which words I own to be truth concerning these , and am not ashamed of them , though thou say , I say falsly , and when the booke of thy conscience is opened , thou shalt confesse it , only I leave * this to be consideredseriously and judged by them who are spirituall , and they shall be my witnesses , and the lye is of thee and thy father , whose wickednesse is sufficiently seen by what is said , if I should say no more ; again thou saist it is an untruth of thee , to say thou art one of those that doe preach for hire , through covetuousnesse making merchandize of soules , my words are not so laid down , thou hast rested them for thy purpose , though it availes nothing : but I said thou art in their steps , that through covetuousnesse with fained words , makes merchandize of soules and thou art found among them that preaches for hier , and I have spoken the truth herein , let the light in all consciences judge , who are not seared in many things , I might instance that thou art in their steps , and among them that act such things as further may be proved , and the wisedome of God so fore saw , to keep me clear and my words to be defended , though I expected no lesse from thee , as to this thing , then is come to passe , but the lye is of thy selfe , who would deny the * truth ; the next thing that thou wilt charge upon me to be a lye , I passe , here the Reader may expect it in its place , and though thou say the Ranters and I and my fellowes are of the same mind in many things &c. To which I Reply , Their practices I deny , and the ground in which they stand and their false doctrines yet dare we not deny any truth as it is in Christ ; though they , as thou may professe it in words , which is seldome they doe , for we have respect unto the truth , for the truths sake only , but how uncharitable art thou in thy measure and judgement : Consider , as if he should say , J. Bunion is of the same mind with the Pope in many things ; the Pope holds Christ was born of Mary , and was crucified and raised again , and ascended , &c. And this holds John Bunion , and is of the same minde with the Pope in many things ; and therefore must partake of the same plagues with the Pope as thou said of us , though thou hast by unequall measure thus judged us , yet I render not evil for evil , but in love to thy soule , shewes thee thy folly and weaknesse . Then thou goes on having passed by the two * slanders cast upan us , by John Burton , in your first booke which I charged you withall in mine to which not one word as to evidence your slanders but hath slipped it over as a foule guilty man , which charge stands upon you both ; that you are slanderers herein , and my first answer I am not ashamed of , though you snarle much about it , and would taint it or undermine it : but thy subtilty is to weake , truth confounds thee and thy simplicitie , which is that we prise the Lord Jesus Christ , God man to be precious unto us , and hath owned him alone to be the foundation whom God hath lyed , and in his light we are saved , &c. As I said in Page 7. against which words thou canst not justly except , nor yet prove the contrary and yet as a man that loves to heare thy owne tongue , thou layes down many things impertinent as to the cause in hand . But it had been more honest to have helped thy brother Burton , from under my true charge and cleared the truth if thou had been able , but thou hast left him in the dirt under the charge of a slanderer ; and art unfaithfull to him , and goes about to inquire what it is ( as thou saist ) to lay Christ for a foundation ; thou confesses what I have said is fairly spoken , and yet thy envious minde and unbelieving heart seemes to be offended at my words , and to them that can believe I speake plainly , and doth not bege thy beliefe , nor any maes , but commends my selfe to every mans conscience in the fight of God , and knowes no other Jesus , nor Saviour , nor Foundation , then he that John was sent to prepare the way before , who was , and is , and is to come ; who said I am the light of the World , and now my words are defended to be truth in the fight of them that are spirituall ; and thou and such may heare ▪ but must not understand , who have hardened your hearts least you should believe , and therefare is given up to gainsayings , till the wrath of God breake out against you ; and let John Burton remember my words , where I said he is fallen into the pit which he digged for another , and he undervalues the Lord Jesus ▪ whose doctrine is to speake truth , but he hath lyed and slandered and so is out of Christ the foundation , and undervalues him , who keepes not his sayings , but is a worker in darknesse , and not in the light : And as to that where I say , thus much is the mind of the penmans spirit , ( of the first Epistle of the first Booke ) secretly smiting at the doctrine of true faith and salvation ( to wit ) Christ within , I have said the truth in righteousnesse , and doe own my words though thou say I have done him a great deale of wrong , &c. But I leave it to be judged by them that are spirituall , and not unto thee , to give false meaning of my words , and doth not he say in that Epistle of some that have been depending too much upon some thing they call Christ , and the rigteousnesse of Christ within them , &c. Let the wise in heart judge , whether this be not as I have said , even a secret smiting against Christ within , without which as I have said , there can be no salvation , for he that hath not Christ in him , is a reprobate , and this I speake , not in opposition , but as a testimony of Christ Jesus , that dyed , and rose againe , and ascended , who is within , and without also , and if any preach another Jesus , let him be accursed , and repent , who art in the wrong doing thy selfe , falsly charging me ; noting in the Margent , with speaking falsly , when I spake the truth , and the false speaking rests at thy doore , and is driven thither with the power of truth . Then whereas thou would justify thy former wickednesse , in charging the Quakers to be decievers , against my just answer * in page 8. of mine ; which stands free from any of thy vaine arguments , and uncontroled though resisted , but it appeares my words sticks close unto thee ; and torments thee , and that we are deceivers thou saist it will easily appeare with much impudence confidence , thy arguments we shall try . And ( saist thou ) First , the Quakers deny the man Christ Jesus without them , and own Christ no other wayes but as he is within , &c. Reply , How impudent art thou in forging lye after lye , and building them up in thy worke one upon another , and a wicked course thou takes to clear thy former slanders , truly charged upon thee in my first , even by laying another upon it . Friend , By this thy deceitfull flander , while thou hast thought to prove us deceivers , hath proved thy selfe one , even a false accuser , mayst thou not blush to say we own Christ no otherwayes , then as he is within ? we own him which was , is , and is to come , who is within us , and without us , as I have said in my first , we own him as the Scripture speakes of him , and it is known to the Lord , and in his sight we are approved , whether thou be ieve it or not ; for I begg not beleife of thee , but leaves thy double slanders to be read , and judged of , by all honest people , and in the interim , know it is a bad way to prove us deceivers by thy lyes , this the rather is a witnesse to us that we are of God , and against thee , to be of the Devil , who was a lyar from the beginning , and thou his Child succeeds him ; in lying . Thy second proofe is , That we are deceivers , because ( saith thou ) We doe perswade soules that Christ is crucified in them , dead within them , kept down with something within them , which was never taught by them that spoke the Scriptures , &c. Reply , These words are falsly laid downe , but what thinkest thou of such who might crucifie to themselves * a fresh the Son of God , and put him to open shame , as it is written , this they could not doe , above Starrs , they being men upon the earth , and Christ was sent to preach to the spirits in Prison , he that can read let him understand this doctrine was preached by them that spoke forth the Scriptures , who had the spirit of God , but in b●indnesse I finde thee , and I think so I must leave thee : and doth not feed the Serpent , yet my words are plain to him that hath an understanding , and an eare open , and deceiver belongs to thee , and at thy doore it lyes , and thou cannot remove it . Farther ( thou saist ) We perswade soules that that man that was borne of the Virgin Mary , is not above the clouds , and the Starres , when as the Scripture saith a cloud received him out of their sight . Reply , This is another lye , uttered without fear or knowledge , or honesty , we doe not perswade soules to believe any such thing , but beares witnesse to the truth of that Scripture , that a cloud received him out of their sight , and we say he is out of their sight and must appeare againe in sight , and this is a wicked way of thee , to prove us deceivers , by slandering us , adding more to thy own sin , and the more will be thy burthen , in the day of the Lord when plagues and torment is thy portion , from which thou shalt not flye , though now thou be above shame . Farther , ( saist thou ) We perswade soules not to believe that , that man that was crucified , and rose again , &c. Shall so come again to judgement , as he went away , and shall raise up men and women out of their graves , and cause them to come into the valley of Jehoshaphat , thou saist we strive to beate soules off from believing this , &c. Reply , O how swiftly thy lying tongue runs without feare , as though neither God nor man took notice of thee , or that ever thou should be called to question for them , many lyes together thou hast here foulded up in one , thy lyes I deny , and this to be one ; hast thou set thy selfe to tell lyes O abominable wickednesse maist thou not tremble ? when thou considers what thou falsly saist of us contrary to my words , who said in the truth of my heart , we own him to be what the Scripture speaks of him and not otherwise ? it seemes thou cannot believe when I speake truth ; I number up thy lyes and returnes them backe to thee to read , and by all this ; is it not true , that thou art of the same spirit with thy fellow , and abounds more in lyes , as I said in my first , his was but about 3 , thine manyfold more , but thy lyes is no testimony against us , that we are deceivers , but they shall lay heavy upon thee at one day , when we shall be cleare , for in the affirmive . I further say that , that Christ Jesus that was crucified , and rose again , shall come as he went away to judgement , and the dead shall be raised , and every man shall receive according to their deeds , and he shall set to judge the Heathen round about , according to Joel 3. and thy portion in that day shall be howling and gnashing of teeth , for the lyars Portion is the lake . Thou saist again the Quakers make no difference between that light , wherewith Christ as he is God hath enlightned all , and the spirit of Christ he gives not to all . Reply , I put thee to prove that they are contrary or devided one against the other , for thus Christ saith , I will send you the comforter even the spirit of truth , which must needs be the spirit of Christ and he shall reprove or convince the world of sin , and of righteousnesse ; now mark that same spirit of the Father and of the Son , who is the comforter of the Saints is the same , and not another that doth reprove the world , he that can read let him understand the world cannot receive the comforter yet have they given to them that which doth reprove them ; which is with the light of Christ Jesus , of the same , and not contrary nor divided ; if thou hast an ear , thou may heare , the error is in thy selfe who art without understanding . Further thou saist , They say that every one hath that which is like the spirit of Christ , even as God , as the spirit of Christ , which thou saist is desperate blasphemy , and cryes out with an out-cry , O wonderfull deceit ! &c. Reply , I would have all to take notice , that thou hast wronged my words , in wresting of them for thy wicked purpose , to have a ground of slander , there is no such words in the tenth Page of my book , which thou quoatest , but in one place , I say , till thou prove the light of Christ John 1. 9. ( which thou confesses every man hath ) to be contrary to the spirit of Christ , ( Mark ) I shall say every man hath that which is one in union , and like the spirit of Christ , even as good as the spirit of Christ , according to its measure ; these words I must own . But let the sober Reader take notice how fouly thou hast wronged my words * leaving out the strength of them , to take occasion of slander , when thou had proved the light of Christ ( which in John 1. 9. is spoken of ) to be contrary to the spirit of Christ , then had been a better season , for this charge against me : O thou impudent and shamelesse man ! so unjustly to deal against the upright , who envies thee not but pitties thee therefore when thou or any man can prove the light of Christ spoken of John 1. 9. and John 8. 12. to be contrary to the spirit of Christ , then I may own the judgement and charge upon me , but till then thou art proved a lyar ; for the light of Christ spoken of John 1. 9. that light is one in union , and not contrary , and is of the likenesse of the spirit of Christ , and as * good in its measure , and these words I stand to , to vindicate against all thy lyes , and wresting of words and out-cryes , who is an unfit fellow to judge what blasphemy is , who is so blind that thou knowest not the difference of words , betwixt , before , and from , as I have shewed : Repent , If so be thou may find mercy . Then further thou saist to cover my selfe and deceit , I doe apply , that which should be to the children of God , &c. And yet cannot reprehend my answer , which is just and saithfull , that the Children of God were alwayes counted deceivers , and this is true , as thy selfe confesses but wickedly saith in thy answer , and most lyingly too , and blasphemy is fallen out of thy mouth , The Devil knowes how to take Childrens bread , and cast it to doggs . Reply , Now let all consider what thou hast said , Christ Jesus is the bread of life that came downe from Heaven , the childrens bread , and they have no other , Now the Devil cannot take Christ Jesus who only is the childrens bread , and give him to doggs , O horrid ! canst thou behold this , and not be smitten to the heart , what wickednesse and ignorance lodges in that heart that can utter those things ; Though thou think , thou hast done bravely in thus saying , yet the wisedome of God turnes thy words upon thy own head into confusion and grievious error , I deny it though thou affirme it , that the Devil can take , or knowes how to take Christ Jesus and give him to doggs . Further thou saist , I am grieved , that thou shouldest say none but a company of Notionist and Ranters , &c. are carried with the Quakers , &c. and saist thou , this appears in all mens sight , &c. Reply , Thou art a lyar , I am not greived at thy flanders and wicked reproaches , But rather rejoyces therein , that I am one worthy to beare them , and all men that can see , sees thee a false accuser herein , for such who have feared the Lord , and served him , and are , and have been honest and upright to God and man , have owned us , and have been neither Ranters nor such like ; and we rejoyce , if any that hath been so , be turned from it unto God , to live in righteousnesse though thou note it for a false thing in the margent . ( But to make it appear false thou hast corrupted my words ) which are though some of all sorts of people be brought to God , yet thou * seems to be offended herewith , and these my words are true upon thy head , for I aske not withstanding some were such , are they such who are in wickednesse , since they owned us ? then why dost thou wickedly ( as though thou wert offended at it ) upraides us , that such , or such are carried away with us , as though none else which is thy lye uttered in thy hastinesse . And whereas thou art offended , ( thou saist ) that I should say thou art like the Pharisees , whether I spake so or no , how ever I own that thou art like them ( at least ) even one among them . As further I shall manifest , then thou hast over-leapt ( with a false excuse of passing by many railings as thou saist ) which it seemes troubles thee that I should truly * charge thee to bring forth lyes without feare , and that the Ranters and light Notionists , and thee we deny , till you to turne to the Lord by repentance , and if you turne from your iniquity we dare not deny you . And further I truly charge thee , that thou art puft up in thy lyes and slanders , and advanceth thy selfe above the Innocent , who exceeds thee in faith towards God , and in good workes towards man , and whose conversation is in heaven , but thine is among the hirelings , &c. And this thou hast skipped over , as a deceitfull child , with a poore excuse , which thou may be ashamed to call these railings , but that thy heart is void of shame , let the sober Reader judge else , then thou saist I stumble at that , wherein in thy first thou said the Devil perswades these men to believe , First , That salvation was not compleatly wrought out for sinners by the man Christ Jesus , &c. Reply , Here thou art a lyar again , I stumble not , for I walk in the light and doth not stumble , but I reproved thy lye , and slander , and said this accusation is clearly false wickedly cast upon us , for there is no salvation in any other , neither is it wrought by any other , but by Jesus Christ , &c. As page the 9 of my first may be read , but thou hast not at all removed , the true charge against thee , that I charged upon thee , upon these words ( viz. ) a believer of lyes , a slanderer , a false accuser , which stands true upon thee still , and will for ever till thou remove it by repentance , for thou canst never clear thy selfe any other wayes , and thou saist I have left some words out , but this is but a poore catch , for doe I not make an Et caettera at the end of thy words , and if thou wert not too ignorant , thou mightest understand that which followes is included and conjoyned . Then thou goest on , and saist I am offended that thou should say the Devil deceives soules by bidding them follow the light that they brought into the world with them , telling them that will lead into the Kingdome &c. Now my answer to this is sober , and just * as will appeare , though thou say vainly , I seem to be gravelled , because I informed thy mistake , who said pervertingly either in subtilty or for want of wit , the light which they brought into the world with them ; when as the Scripture saith , Christ is the light which lighteth every man that comes into the world , Joh. 1. 9. which light as I did I doe affirme , will lead into the Kingdome of peace and rest , and deny it if thou canst , for the light of Christ , doth reveale Christ , and the light lighteth every man that cometh into the world , then thou heapes up many words though thou falsly say , I corrupt that Scripture Ja. 8. yet I lay it down in its own words , and saith , that is or was the true light , that lights every man that comes into the world , and that light ( which hath so done ) will lead all that believes into the Kingdome , for Christ saith I am the light of the world , and though thou ignorantly would seem to say this is error , yet I affirme it that h● , the same which saith I am the light of the world , is he , and no other , which lighteth every man that comes into the world and this I suppose thou wilt call a filthy error , but the filthinesse is in thy owne heart and error too , through ignorance of the knowledge of the things of God , who would faine ( if thou could ) make it appear , that that Christ which lighteth every man that comes into the world , John 1. 9. is not the same that saith I am the light of the world , John 8. 12. Thy confused words seems to carry this meaning , let the Reader judge , whether that be not the same Christ Jesus , which John speaks of ; Jobn 1. 9 as it is written of John 8. 12. and though thou ignorantly say I would have roome to broach my folly , yet thou lets out of thy vessel insides of leaves , of lyes slanders and folly and thou saist , when he said I am the light of the world , he was without he did not meane any light within , and thou presumptuously bids me deny this if I can , to which I say , the same Christ , which said I am the light of the world , was he which was before Abraham , who was a light to the Gentiles , and lighteth every man in the world ; yea , he was and is given to be a light , where his person ( which was supposed the son of Joseph ) never came , and doe thou deny this if thou can that all men may see thy folly , for there is not many Christs , but one Christ , which is not only within but without , not only without , but within , but is all and in all , let him that reads understand . Then thou saist , the light wherewith Christ , as he is God , lighted every one , is the soule of man , which is the life of the body , and is a creature and hath one faculty of its owne Nature called conscience . Reply , Now le ts try this doctrine and consider what thou hast said , it amounts to thus much that conscience is of the nature of the soule of man ▪ and the soule is the light of Christ , as God . Therefore thou hast said the conscience is the light of God which must needs be without sin , this is more then I have or dare say , I might here fitly ask thee , if thou knowe what the word conscience signifies , in true understanding , and yet though thou hast uttered this that conscience is a faculty of the soule , which thou saist is the light of Christ as God , which light of God must needs be of the nature of God pure and not impure , yet in the next page thou saist , Conscience is a poore dunghill , creature in comparison of the spirit , &c. and in another page calls conscience poore , soe empty beggerly things , &c. What now John Bunion ; is that which thou hast concluded to be the light of God , but a dunghill creature and loe , and empty and beggerly in comparison &c. For shame cease such Divinity , least all thy fellowes reproove thee ; O how doth thy ignorant zeale lead thee into snares and trape thy owne feet Conscience which thou saist is the light of God , is Nature it selfe ▪ then it must needs be that every mans nature ( which is sinfull say I ) is the light of God , O what horrible doctrine this proves in its explanation ! Blush , and be ashamed when thou considers ; then thou cryes out in reproofe ; O wonderfull sayes thou , That men should make a God and Christ of their consciences ! I know none that doth it , nor that ever spoke so highly of conscience , as thou hast here done , yet we say our consciences beares us witnesse in the holy Ghost , and this is our rejoycing , the testimony of our consciences ; and if our consciences condemn us not , then have we confidence towards God , and yet makes not God and Christ of our conscience , as thou secretly would charge us withall ; then thou goes on and would seeme to prove but cannot , that something besides the light of Christ convinceth of sin , but thy reach is too short , though thou wind abroad , and lets thy thoughts into the pit of thy owne reason , to bring up a thing to confound truth , but cannot ; for this is thy proofe , where they were all convinced by their owne consciences Jo. 8. Now all these I say were men come into the world , and therefore according to Jo. 1. 9. were lighted with the light of Christ , and thou hast confessed that conscience is the light of Christ as God ; which is no lesse then I have affirmed , then wherefore hast thou waded so farr , when at the end thou art forced to confesse my position , thy words being explained , that it is the light of Christ that doth convince of sin , and can find no other thing besides that , then thou saist , here is something besides the spirit of Christ that doth convince of sin &c. But yet I say , nothing besides the light of Christ , as thou hast confessed , and that was that only which I affirmed in the 10 page of mine ▪ about which thou hast made all this stir and to no purpose , ( as to prove any thing convinceth of sin but the light of Christ ) and in that I said he that convinceth of sin against the law leads up into the fulfilling of the law , which still I own , though the world would contradict it but cannot , and I clearly see thou hast not reached the understanding of my words , But answere●●hy owne conceiving and not my words , for I doe not say or thinke that righteousnesse comes by the law , yet that is righteousnesse , which condemneth that which breaks the law , if thou hast an eare thou may heare , and as I said it is the word of truth , the righteousnesse of the law must needs be fulfilled in judgement , upon you all , and by Christ Jesus in you , if ever you receive the salvation to your soules , and thou hast not yet learned what I mean , and though thou say that for justification , thou lookes beyond the law to the sonne of Mary ; but I say thou must not look beyond it for condemnation ; who are in transgression , and not reconciled to God , through condemnation in the flesh , for it will reach you to condemnation , and thou saist , Thou understands that I doe in all my disoourse disowne Christ without , by pretending to a Christ within , To which I say thy understanding deceives thee , who , it may be feared , blinds thy owne eyes ; that thy conscience may not condemn thee for slandering , but while I am approved in the sight of God , of those things whereof thou accuses me falsly , and wickedly , I matter nothing what a lyers judgement is of mee , my answer to thy 6 Query shall prove me clear , and thee a lyer herein , that we own Gods Christ as the Scripture deelares of him as I have said , and the darknesse of my words is to blinde the eye of subtilty , and not to deceive the hearts of the simple , ( though thou would say it ) see if thou now can tell what I say . And whereas thou art offended that I say many more things in thy Booke I passe by , as being not pertinent to the thing in hand , my words are true , for the thing in hand was proving us decievers , and that was the most of that I medled withall , or ●urposed to oppose ; and to other things that thou speakest of in short , my answer was , and is the words ( or some of them ) I own , and thy voice I deny without any blaspheming or error , in the view of all the world ( though thou would say it ) for whatsoever a lying spirit speaks , I deny it to be the voice of Christ , though it may be some of his words and thy spirit is a lying I pirt ; & though thou be offended that I should say fooles loves to be medling ; yet its true enough , is not he a foole who is alyer and a slanderer , ●●at understands not betwixt before a time , and since a time , judged in thy own conscience , and thy faire words , as that it must needs be ( saist thou ) That the Saints of God must be called foolos , &c. I say neved presume the name of Saint , but clear thy selfe of thy lyes and slanders , and perverting Scriptures , and learne the First principle of Religion , Even that which Condemns thee . And as to that which I say is true , that the Pope can speake as much of Christ without as thou , I own it , and may add ; I beleeve he can speake more then thou of Christ without , and with as good or better understanding ; though both a like sar from the Kingdom of God ; yet in thy answer , thou askes me if I put no difference betwixt the speaking of ; and beleeving in Christ without ; Yea , I doe a great deale for he that beleeves in in him hath the witnesse in himselfe of him , and his heart is purifyed , and he is a new creature , which thou art not , but thou I suppose would be reckoned a Believer , for I think the Pope hath both more words , and more good workes and makes as much conscience of lying and false accusing as thou , for ought as may be understood , of a tree by the fruites , which is our way to judge as Christ hath given us example ; then in that I said thou hast answered thy selfe a question deceitfull , thou art offended , and boasts thy selfe against me , Charging me to be an enemy to the truth , and the like , in that I did not manifest thy deceit ; but now I shall , therefore to stop thy proud boasts in that answer thou calls it a sad doctrin which saith , follow the light which Christ hath enligh ned every man withall , and other such like things following that question which are deceitfull , and wicked , and thou thereby is proved the enemy to truth thy selfe , and thou and thy words are both deceitfull and therefore boast not thy self : then thou answers my Question which was , doth not the Scripture witnesse that all who have not Christ within are Reprobates ; the Question is sound , and of worth to be noted , and in thy answere thou sayes , yes it is true , to which I soberly Reply , then what a condition are all in , that hath not Christ within , nor no knowledge of him , but what they have of him as he is without , by the letter without doe thou consider this ; and whether it be not of the cheifest prize to life and salvation , to waite for him , and seeke for him within , seeing all that have not him within are Reprobates . But farther thou would seeme to manifest a great deale of folly in me when all the folly lyes in thy own bosome , and by thy confused words , I understand , thou grounds thy answere upon a lye , and false understanding , and therefore brings thy false reproofe , as if I should hold forth that every man hath received Christ or the Spirit of Christ in him . This I have never said , but that every man hath the light of Christ given him which I say is one in union , with the spirit of Christ ; and I say Christ is given to all , but all receives him not and I see thou understands not my former words that I write in answer to one of thy Queries thou cannot distinguish betwixt a thing being given of God , & a thing being received by man , so that the folly is fallen back , on thee take it who understands not my words but opposes thy own conceivings and false understanding and though I might more truly apply this word folly in that extent , then thou applyed the like word to thy selfe in this same page , yet I leave it to the judgement of the serious Reader , and sayes thy folly is want of wit in the World , and not for Christs sake , then thou would defend thy first wickednesse , in that thou said the Devill deceives soules by perswading them to follow the light within , which all men have , but my answer to it thou hast not reached , in that I sayd , he that comes to life eternall must follow the light within which Christ hath given , which stands over thy head for ever to be truth , but yet how blind art thou in confessing the light within , even conscience is the light of Christ as God , and it sayeth the Devil deceives soules by bidding follow the light within . O abominable doctrine ! what doth the Devil deceive souls by bidding follow the light of Christ as God ? so John Bunnions doctrine is , let it be noted ; now see thou thy folly how it is manifest , and thy pittyfull evasions are weighed , instead of contradicting my former sufficient answer , which thou could no way reach to wrest , or otherwise to answer it , askes a question , which I may answer as soon as thou hast sufficiently replyed to my former answer and this is in part an answer to it , it is herisie to say that the light of God ( any light of God or Christ ) can or doth deceive the soule , and though thou stumble at it , I said well in saying that thy whole purpose is a secret smiting against the light within , let the Reader judge ▪ And now to manifest thy ignorance fuly ; thou hast confessed the light within even conscience is the light of God ; hast not thou cause to repent of these absurdityes and blindnesse who holds forth that the Devil deceives soules by the light of God , seeing thou can find no light within man but that which thou confesses . Then thou sayes , Thy whole designe was first to shew soules where salvation is to be had , namely in Christ without , and yet hath confessed all that hath him not within are Reprobates , and such have not salvation by him without ; Consider therefore without Christ within no salvation , as I have said , and thou hast confessed it , ( Mark it ) then to cleare thy selfe from contradiction which I charged thee with , thou would cast a confusion upon me , in that thou sayes , I would make a defiled conscience , the law and spirit of Christ to be all one , This is falsly spoken , I have never said nor thought that a defiled conscience is the Law and Spirit of Christ a lyar thou art to be noted , and this lye adds to the number and yet consider thou hast said ( severall times ) that conscience is the light of Christ , as God ; and now calls conscience defiled , is the light of God defiled ? J●hn Bunion saith so , O horrid ! read thou thy confusion and grievious error which is brought to thy doore , and there I leave it ; thou may blush and all thy witnesse at this ; and in that thou calls my answer Scoulding , against thy Epistle , and presumptuously saist , The truth of which thou could be willing to seale with thy Blood . Reply , Scoulding I deny , but I have reprooved thy lyes in the authority of the Lord , and be not so proudly puft up in boasting : what sayes thou ? shall thy blood goe for this that the Quakers are deceivers and that the Devill deceives soules by bidding them follow the light within wich thou saist is conscience , which thou confesses is the light of God , & that the blood of Christ was shed before the world was , and that the Scripture say so , and that we deny that Salvation was compleatly wrought by the man Christ Jesus , with severall other things noted for lyes ; what sayes thou John Buniot ? art thou so desparate as that thou wilt hazard thy blood upon this account ? if it be so , sure the Devil hath great power over thee ; cease thy boasting least the Lord make thee an example , and though thou would exhort me , thy spirit I deny , and so thy words I judge , and cannot receive good from an evil Spirit ; then thou comes on falling on thy own foule ignorance againe , and would faine clear thy selfe , but by thy stirring thy owne wickednesse herein , thou makes it cast an odious sight to all that passe by , ( we may follow thee a little , seeing thou art not yet weary ) and faine would thou make it appear that the blood of Christ was shed before the world was ; & saist it was in Gods account , but to this I have spoken and largely shewed thy blindnesse to all men , and adds this upon thy head , thou art a lyar and perverter of Scripture to say that the blood of Christ was shed before the world was . And further thou art a lyar , to say that God accounts a thing for truth which is a lye , a sad error and wicked . And further thou art a lyer , to say that I corrupt thy words , for I had not laid open thy nakednesse so fully , if thou had not persisted in thy blindesse , as now I am forced to doe , but enough of this and more then ever thou canst clear thy selfe of honestly , and yet to cover thy owne shame charges me falsly with folly to speake evill of things I know not , or else with madnesse , &c. Reply , Friend be not so confident , I know the difference betwixt , before , and since , or from , and know that God accounts not a lye for truth ( as thou holds out ) thy own folly and madnesse , behold , who commits iniquity , in lying on the Scripture , and on God , and on me , and yet persists after a sober reproof , and resists the reprover with opprobrious words , let confusion of face cover thy impudent forehead , while I forgive thee and seekes not vengeance against thee , then through thy mistake of my words , thou hast falsly gathered a subject to oppose , and fights with thy own understanding mightily , and thinkes thou confounds me , and it s thy selfe ▪ for however thou understands my words , either for want of wit , or otherwise , it never entred into my thoughts , with charging thee to believe that Christ is a tipe , only I charge thee that thou said so of others , So that I thinke this is a mistake in thee for want of knowledge to understand my rehersall of thy words , being transcribed at the shortest , not to fill volumes , and through thy owne misunderstanding of my laying downe the words , thou heavily yet vainly charges me with corrupting thy words , which God is my witnesse I have not done , though thou be guilty herein . But further , I deale plainly , and slanders not in secret , as thou dost , we doe not look on Christ to be but a shadow and tipe , if thou affirme I shall answer further , and as to that ( thou saist ) I say Jesus is the substance of that answer to I stand though thou say , Thou doubts I doe not speake plainly , &c. Reply , As I have said I seek not a proofe of my faith of thee , nor any man , nor doe I begg thy beliefe , while I am approved in the sight of God , herein I matter not what a lying spirit doubts of me , so that what vain arguments , or Queries thou raises from thy owne false doubt I passe by , being by the present thing branching out in things on the by , if I should examine every particular , I might fill a vollume . And whereas thou hast answered my question , which is ; did Christ put an end to the law for them , who yet live in the transgression of the law , or doth he justifie that which the law condemns , before the worke of the law be finished ? In thy answer thou saist , Christ did put an end to the law for righteousnesse , for all that the father hath given him , This is little to the Question : I say that transgressors of the law are not Christs but children of disobedience , and children of wrath , and such God hath not given to Christ , who are his enemies , nor Christ to them is not given , but to condemne them in that estate and thou saist there is many given to Christ , who yet lives in their sins , the Apostle John saith , he that sins is of the Devil , and hath not known God , and such as are of the Devill are not Christs , and in that I said doth Christ justifie that which the law condemns before the worke of the law be finished , and not one tittle of the law shall faile , till all be fulfilled , thou hast not reached the understanding of my words , for while disobedience stands & the transgressor lives , the work of the law is not finished nor fulfilled , but to that is condemnation and not justification , if thou hast an ear thou maist heare , for he that transgresseth the law is an enemy to Christ , and Christ fulfills not the law for his enemies they must beare their own burthen , and though this thou cannot understand now , yet in the day of judgement shalt thou feele it , and when the burthen of thy own iniquity is upon thee , then shalt thou confesse to what I have said , and read me in what now thou canst not understand , and in the meane time I deny that Christ hath put an end to the law for thee , who art a lyer , and breaks one , and so is guilty of all . Many of thy words might be weighed and searched , but I am no picker of quarrells , but to my last Query , thou saist little to the purpose , which is ; what assurance have any , that the law is fulfilled for them , who are yet transgressors of it , in themselves ? but saist , Assurance comes through believing and obedience to the law is a fruit of believing , &c. Saying every one that hath the hope of the Son of God purifies himselfe as he ( Christ ) is pure . Reply , Then he that hath not the fruit , ( viz. ) obedience to the law , we may judge by the fruit , or for want of fruit is no believer ; and he that is not purifyed as he is pure ( Christ ) hath not the hope of being the Son of God , but is without hope , now see where thou art , why it breaks the law , and is without ( thy owne noted ) fruit of believing neither is purifyed as he is pure , and so is without hope , this is according to thy own affirmation , if thou cannot beare it blame thy selfe for laying downe such a position , as hath proved thy selfe to be an unbeliever and without hope ; and so without God in the world ; one that is for condemnation , and to be judged into the state where now thou stands . And whereas thou saist , I would lay assurance on obedience to the law . thou lyest in this also , my words are , the law must be fulfilled in you by Christ , in judgement and in righteousnesse , if ever you receive salvation ▪ and these words are true against all thy opposition , neither doe I affirme that by the deeds of the law any flesh living shall be justified ( but the contrary ) though thou would falsly ( yet secretly ) cast it upon me , and wickedly calls this my frothy argument , where I said the Law convinceth and is a School-master to bring to Christ , &c. But the froth proceeds out of thy mouth , for this argument comprehends thee , and stands out of thy reach for all thy detestable speeches against me , and the truth , and the rest of my following words thou hast passed by , where I say , who ownes not that which convinceth of sin , how can they own him that takes it away by his blood ? and this is truth , and tell me in justnesse according to my first Query in that page , how is sin taken away from thee , more then from the Pope , seeing neither of you hath the fruit of ceasing to commit sin , and art not thou in the froth , who opposes me as though ( I should say yet never did nor thought ) that justification must be sought by the deeds of the Law and so gathers a false conception , and fights with it , and keeps thy self doing in 9 sheets against 4 and yet hath passed over many speciall things , almost the chiefest , and though no flesh shall be justified by the deeds of the law , yet must all flesh living be condemned for the transgression of the law by Christ , who freely gives life to all that believes , if thou hast an eare thou may heare ; in the next thou seems ( or would at least ) to defend thy selfe from my charge which shall ( if it doth not ) ley heavie upon thee , which is that I call thee slanderer , and truly too , from thy words where thou falsly accused the Quakers with boasting , and hipocrisy , and in thy answer thou saist , I need not be offended , for thou dost not know our fellow for boasting in that ( thou saist ) we cry up our selves and condemn all others , &c. But this is no proofe of the former accusation but an addition to thy former wickednesse , let honest men consider I asked thee when thou did heare any of them boast or see them live in hipocrisy , but not a word to this sober desire , but adds sin to sin a bad way to cleare thy selfe and thy God ; be ashamed , crying up selfe , we deny , but yet must say or else say falsly that we are of God and the whole world lyes in wickednesse , and he that is of God heareth us , and is one with us and this is as the Saints testified , and is neither boasting nor hipocrisy , then to my question which was , will that faith which is without works justifie , and thou saist no , & c , Then I Reply , what is thy condition and theirs , who are not only without works of faith ; but in the very works of darknesse , as lying and salfe accusing , &c. And seeing thou saist no , Consider , whether thou have faith and whether thy works which are like good workes proceed not from the unbeleiving ground , and this I adde to my next I asked which thou hast passed by , must not every one receive according to their deeds , in the day of judgement , and then thou runs out in high words against me , in that I said , if to talke of him ( Christ ) his birth , blood , &c. Were faith in him , and living by faith , then few would want it ; and further I add the Pope himselfe would have it , and my words are just and honest , without exception or contradiction , but only that something thou must needs say ; though thou say many can talk of Christ , that will fall short of Heaven , &c. And askes me a question , and saist is there not enough in them , ( viz. ) birth blood , &c. to justifie , &c. I answer the knowledge of all things whatsoever without , will not justifie , except Christ be within , and if he be within , the power of his life , blood , birth , &c. is known and received and felt , and in this I preach , not any other Gospel then the Apostles , who said , say not who shall ascend or descend to fetch him , ( Mark ) but it saith it , the word of faith ( or of the Gospel ) which are not devided , is nigh thee in thy mouth , and in thy heart , and thou falsly againe charges the Quakers with corrupting , ( and beguiling many ) by those Scriptures . Reply , Beguiling is thy owne , and corrupting of Scriptures too , as is proved , and while thou accuses us falsly in these things , thy selfe art proved truly guilty , in the sight of all that are spirituall , and as to thy charging me That the man Christ Jesus is not very pleasant to me , And with Scoulding , &c. Thy slanders I beare with patience , and thy reproaches which is not for evil but for Christs sake , who dyed at Jerusalem , and is revealed in me , and for shame cease to say Thou art ruled by Scripture , a lyer , and slanderer , and perverter of Scriptures , is not led with the spirit that gave forth the Scripture but is ruled by the Devil , and is out of Scripture rule , then thou goes on and would justifie thy ignorant saying , How are they deceived who owne Cbrist ; no otherwise then as he was before the world began , &c. And my * answer to it thou hast not touched nor truly contradicted which stands over thee and is sufficient to all honest people , and Christ we owne the same yesterday to day and for ever ; and doth believe the father granted that request , and he is glorified with the same glory that he had before the world was , and though thou tell me of a double meaning yet in plainnesse I speake without doublenesse the fault is in thy weaknesse , and sottishnesse , and blindnesse of heart , who knowes not that which is infinite and immortall , and eternall the flesh of Christs body is so . Then thou falsly charges me again ( in that I said ) if every spirit be of God which doth in words confesse thus ( viz. ) that Christ was with the father before the world was ( was borne and suffered in the flesh and was buried and raised , &c. ) then is not the Pope himselfe antichrist , &c. As ( in my 14. page ) which putting on a vaile and ventering upon thy words . But I have spoken the truth herein let that in thy conscience answer in nakednesse without a vaile , the vaile is on thy heart , and thou cannot understand me , and so this is thy simple policy to say the vaile is on me , and what of that if I ventred on it , it is but in the feare of God , though I should say I deny all that thou saist , or the speaking of any thing , for I doe not own thy voice , though some of thy words be true , and though thou speake words of truth , yet therefore I reprove thee , and sometimes may not let it passe for truth , for Christ is my example herein , who reproved the Devils , though they confessed him , ( Mark that ) but the chiefe part of my words are passed over , and read over again and see if it is not truth it selfe , where I said it is not much better nor more accepted to confesse Christ in words to become , and yet in works to deny him , then it is both in words and works to deny him , the one is wicked in prophanesse , the other in hipocrisy , the one is a lyar , and the other a false witnesse , and let the honest Judge ; then whereas I said Christ is a mystery and unto him he is light , and shall be salvation where his person , supposed sonne of Joseph , never came ; which words are true , not gain-saied by thee , though thou aske , Did he obtain salvation for any without that body which he took of the Virgin . Answ. That body which was begotten by the holy Ghost is not so carnall as thou supposest , and that spirituall Rock which followed them saved them , and the same son of God the Saviour who was borne a Child to them , was the Prince of peace , yea , the everlasting Father , but thy eye sees not this , and therefore thou saist , Heer 's the place where he is not , and the place where he hath not been , ( Now thou saist ) Thou passes by many things which thou might justly examin , and also many unseemly expressions . O thou deceitfull heart ● and tongue , is this thy excuse when my words are beyond thy reach either to understand or contradict ; thou wants that Spirit which can examine of truth , be it knowne unto thee , and what are those unseemly expressions ? wilt thou slander alwayes in secret without evidence ? and if these be they in that I said our innocency will speake when thy black vaile of lyes is taken away , and this is truth , and is no way but seemly to be spoken to thee , who art an enemy of God ; then thou would justifie thy further slander , who said , we wrest that Scripture , Jo. 1. 9. And my answer is , we take it without adding or diminishing , which is true and no lye , nor wresting of it , neither in thy Reply can I find that thou proves it , though many words uttered little to the purpose with adding to thy former slanders , in saying , We would hold that that light is the Spirit of Christ this is not spoken in all my Book , but that it is one in union I say , and not contrary to the Spirit of Christ , but witnesseth of it and to it . And thou further saith , We say many things which thou knowest to be blasphemy , This is another lye , prove one blasphemy . And further thou saist , Christ as he is Mediator doth not enlighten every one that comes into the world , &c. Reply , Well , thy ignorance and wickednesse vents it selfe forth a pace , let any man read that first of John , and see whether he doth not speake of Christ as Mediator , he saith he was in the beginning with the Father , and was made flesh and dwelt with the Disciples ; and his life was the light of men , and the light shined in darknesse , and what was he which lighteth every man that comes into the world , and he came to his owne but they received him not , but as many as received him to them he gave power to be the Sons of God , &c. What saist thou , Was not this spoken of Christ as Mediator , consider & be instructed rather then let thy blood go for it , however I leave thy doctrin , thy errors herein to be judged by them that are spirituall , and for shame cease such doctrin , the more I rake among the filth , the more vilely and odious it appeares , and for thy proofe of this doctrine , thou brings Mat. 11. 25. and saies here the Father and the Son are speaking one to another , but what doth this prove though it be so , doth it any way follow that John did not speake of Christ as Mediator , John 1. what vaine productions thou brings from thy impertinent proofes , let them be weighed and taken notice of honestly , and thou bids me understand thus much , That nature which is conscience , is the light of God . I understand thy blindnesse ; if this be so as thou saist , then mans nature is pure without sin , as the light of God is ; and this is error abominable , contrary to the Scripture which saith , all by nature are the children of wrath , is all by the light of God ( as thou sayst nature is ) children of wrath ; so thy Divinity , and take it as it is truly interpreted , I desire not to wrong thy words , thou gives me to understand the greatest ignorance from those things that lately I have heard , no not the like in England ; and it is very true , as I said thy folly appeares by thy much medling . Then thou askes me , What I will have the light called , wherewith every man in the world is lightned , and because I doe not call it the Spirit of Christ , thou ( as it were ) murmurs ; because I have cut of thy occasion , and thou cannot bend thy tongue with any seeming advantage against the truth ; but in that I say the light of Christ convinceth of sin , which is true , thou on a sudden produces thy bad consequences , and askes if I call nature the light of Christ , and such like , &c. But they all doe not prove the contrary , so that which convinceth of sin , is worth minding and takeing notice of , by all that ever is saved , and as to that where I say , that which may be known of God was manifest in them even in them that was given up to worke unrighteousnesse , &c. I said the truth which thou art not able to contradict in equity , though thou very ignorantly bend thy answer ( as if I had said ) the knowledge of God was made manifest in them , when I say plainly in my Booke that they were turned from the knowledge of God , and yet that which might be known of him was manifest in them , and this thou canst not deny , and though my words as layd down are not in the Scripture words in terms , yet have not I said falsly herein , and doe not be a prover of that which thou cannot thy selfe deny , then thou saist , How feeble an argument is this to prove , that every one hath the Spirit , &c. Reply , Thou blind man , did I goe about to prove any such thing or make any argument thereupon ; we are about the light which Christ hath given or lighted every man in the world withall , which light convinceth of sin , and is not contrary to the Spirit of Christ , unto this was I speaking and this I stood by , and thou conceives another thing from my words and fight against thy own consequences like a man too irrationall to understand common English , &c. Then thou saist , Thou passed by other lame arguments which I tumble over like a blinde man in a thicket of bushes . O be ashamed for ever ! thus to evade and shuffle , with such scornefull words ; I said that which reproves of sin is the gift of the Spirit of God . John 16. and that which makes manifest sin , is light , and whatsoever is reproved is made manifest by the light Ephes. 5. how dare thou call these lame arguments tumbling over ? what impudence is in thy heart , so to say ? when thou art put to confusion , then such excuses thou brings ; Well , some may see thy folly ? then to my Question which was , whether that light which every man is lighted withall , is sufficient in it selfe for life and salvation to every one that believes ; if thou say , not wherein is the blame , in God in his light or in the creature , thou saist , No it is not sufficient , I take it for an answer , and leaves it to be weighed by the sober Reader , and though there be vessels of honour and of dishonour made of the same lumpe as thou saist , yet I further Query , is not every mans blood that perisheth of his owne head , and is not the Lord clear from the blood of all men , even though they goe to destruction , and if the Reader try thy Book over he may judge whose arguments are lame . Then whereas thou said , Christ as God hath lighted every man that comes into the world , To which I said , then why dost thou say we wrest that Scripture John 1. 9. seeing thou thy selfe hast confessed no lesse then what thou callest wresting in us , and this is truth let all men consider else ; that when thou confesses Christ as God hath lighted every man in the world , it is no lesse then what we say , and that Scripture say , which is , that Christ is the true light , and that is he which lighteth every man that comes into the world ; and maist not thou be ashamed to call this so scornfully a glavering Answer , not being able to clear thy selfe from my just charge , in that herein I charged thee with confusion to oppose us , in that which thy selfe confesseth to be true consider well of it , and let not thy blood goe for the truth of all what thou saist , for I desire it not . Further thou cries out , Is this all the wit I have , and wonderfull ignorance , Because I said it is not good to neglect following the light , but that every one minde the light of Christ Jesus in them ; in answer to thy words which was haveing said the light which convinceth of sin is the light of Christ as God , which the neglect of , will be sure to damne , as thou saist , and now let wise men judge of my answer , but thou falls heavily on it ; proving that obedience to the law will not justifie , and the like which I doe not at all affirm but to that I say , the law having its opperation upon the disobedient ; the justifier comes to be seen , which is he that is the end of the Law , and the law must by him be obeyed or fulfilled in thee , if ever thou be saved from being damned by it . Consider of this , when thou hast a better understanding , for its yet hidden from thee , then when thou hast thus cried out against my just Answer , thou tells me what I should have said , Alas poore man , thou reaches not what the knowledge of things eternall is , by that wisedome in which thou art , I need no man to teach me , but the Lord . Then thou saist . Jesus Christ hath obeyed the Law and justified thee , &c. Reply , Nay hold , repent first and be turned from thy iniquities , and believe in him , and boast not thy selfe so proudly ; thou art in the transgressions of the Law in disobedience to it , a lyar , slanderer , and scorner , one that the Prince of the power of the Aire rules in a childe of wrath , and every one shall dye for his owne iniquity , and the soule that sins shall dye , and wrath to every one that doth evil , and the revelation of the judgements of God ; Learne what this meanes , or ask them that are of a better understanding then thy selfe . Then thou seems to minde me of some weaknesse and cries out , Wonderfull foolishnesse , &c. Because I said the light of Christ given to every man , Jo. 1. 9. as thou confessest , is not contray to the Spirit of Christ , and to the grace of God , but is one in their nature ( Mark ) and a man cannot possibly love one of them and hate another , therefore one they are , in the union leading in the same way , unto the same end , and where doth the Spirit of Christ give light , or that grace of God work or lead if not in the conscience ? &c , These are my words , Now let honest men consider and John Bunion be silent , what foolishnesse or wonderfull weaknesse , is in these words , but is onely to the wisedome which is devillish , which despiseth truth ? or what cause was there to blush when I wrote them ? as he impudently saith , who cannot contradict them , nor reprove them , and yet railes upon them : no marvell that thou would passe them , as thou saist with such a poore shift to evade with a lye that thou hast spoken to it already , when as thou hast not medled of these things . O let not thy impudency so sottishly carry thee , for thy shame is seen and laid open , its good ( in thy light ) to passe that which confounds thee , which is past answering , so to save thy credit among thy fellowes , the cause to blush is in thy self , and it s brought to thy doore . Then thou pleads for the Scripture to be the rule in opposition to my Question which is not answered , which was , can there be any surer thing for the creature to look to , to walk to life , or to come to God by , then the light of Christ which every man hath given him , &c. But thou may for shame cease pleading for Scripture rule , being thy selfe art so farr contrary to it , for he that walkes in the life of the Scripture I have union with him , and the light of Christ is a more surer testimony either to witnesse justification or condemnation , then any mans words without , whatsoever ; then my other Question was whether the Turks Jewes , and thee and others doe serve sin and lust , because Christ hath not given you light to discover your sins , or because you hate that light , that is given , and much to this thou speakest not pertinent , nor answered in plainesse , I leave it to the Reader to judge , and to read my answer Page 17. of my first , which clears truth from all what thou hast said against it in this particular . Now I come to the next thing , where thou foolishly charges me , That my doctrin is not according to truth , but a lye , Charigng me to affirm that which the Apostle doth deny , Because I said the spirit is given to every man , though every man receives it not , and it strives with the wicked though he follow it not , &c. My words herein are truth , and no lye , neither contrary to the Scripture , and let the Reader be Judge betwixt us , the Apostle saith the manifestation of the Spirit is given to every man to profit withall , and some of these to whom he writes thus ; was wicked , given to incest and idolatry , and other sins , here I prove , it was given to the wicked , and thou confesses the righteous had it , and there is but these two on the face of the earth ; Now if thou can find a man that is neither wicked nor righteous then thou hast advantage , then some hath not the manifestation of the Spirit , the Saints had the Comforter the Spirit of truth , and he ( the Spirit of truth ) convinced or reproved the world of sin ; they that were not Saints , but wicked had it reproving them , Marke these things ; and let honest men judge while both you , and I am silent , whether thy doctrine which denyes that which the Scripture affirmes , or mine which bears witnesse to the same thing which Scriptures speaks , be to be disowned , let an equall line measure ; the shame , and false doctrin is fallen upon thee , and thou art offended ( that I should say thou brings other vain arguments ) with a vapour saying Neither I nor my fellowes are able to answer , &c. But I say true , the arguments are vaine , one is , The Devils are convinced but hath not the Spirit , or such like , Now what is this to the purpose , that thou contends in that wherein no-body strives with thee , nor none affirms against thee , and it is a vaine argument to parelell the Devill in such a cause , as having the Spirit , but thou art so blind , it s hardly possible to let thee see thy ignorance herein . I may not much strive with thee , onely I le tell thee of those things , and the sober Reader shall judge , to instance a thing impossible to prove things possible , is vaine arguments , so that I have herein done thee no wrong . Then thou cries out of my weaknesse , and that I Blaspheme , and of a great deale of ignorance discovered in me , and bids me be silent , and falsly charges me with Presumption , and such like , &c. Because I said thus much I leave with thee , till thou prove the light of Christ , ( which thou confesseth every man hath ) to be contrary to the Spirit of Christ , I shall say every man hath that which is one in union and like the Spirit of Christ , even as good as the Spirit of Christ according to its measure , these are my words , Page 18. and I own them , and thy answer to them is no contradiction , nor just confutation of them , but lyest in saying I call conscience and nature it selfe the Spirit of Christ , this is false never spoken by me , so that thou hast uttered a pack of railing words without any knowledge or feare of God , in stead of a sober Answer , the blasphemy and great deale of ignorance and presumption appears not in my words , they are truth , and thou hast not proved that the light of Christ is contrary to the Spirit of Christ , Nay , thy simple policy is too short , when thou had done so , then had been a time to have cast these opprobrious speeches at mee , like venomne from a Viper , but the weaknesse ( or strength of error ) and blasphemy and the great deale of ignorance and presumption &c , is fallen at thy doore and there I leave it , clear thy selfe from it as thou art able , who without any confutation of the words , falls impudently to charge me thus highly and falsly from the words , be thou silent whise the Reader Judges ; then thou goes about to defend thy first wickednesse in that thou said the Devill doth deceive poore soules by bidding them listen within ; and turne the minde within , and see if there be not that which doth convince of sin , &c. And my Answer to this is sound , and stands over thee , and unreproved by thee , though many words thou speakest , yet from the Scripture doth not prove or by honest arguments , that the Devill doth deceive any , by bidding them to turne to the light within , which convinceth of sin , if thou would have cleared thy selfe , thou should have proued thy assertion , according to my desire I asked thee , was ever such a thing spoken that the Devill can deceive any by the light of Christ , but to this not a word in proofe , but faith , Every man hath not the Spirit of Christ , &c. But further then I Query , Doth the Devil deceive any by bidding them to turn in , and listen to that light spoken of John 1. 9. for that light am I contending for , and not any other contrary to it , then thou saist ▪ thou denyes That Paul bid listen within , telling me of making shelter for my error , &c. This is no error to say that Paul bids listen within , let the Reader judge from that Scripture , Rom. 10. 9. The righteousnesse of faith speakes on this wise , vers. 6 ( which is the voice of the Gospel ) and vers. 9. what saith it , the word is nigh thee in thy mouth and in thy heart , was not that the end of these words to listen within ? the word is in the heart , what saith it there ? now the error is thine , that denyes the truth , and the lye is returned to the founder , who denyes that Paul bids listen within , when its plain he saith the word is in the heart , what saith it there ? O that a man professing knowledge and enterprizing such things , should be so sottish ! and so unable to finish what he hath begun then thou cryes out-hidiously and notes it in the margent for wresting of thy words , in that I said , thou saist , they are ignorant of the Gospel who closes in with these motions of the light within ( or conscience ) which doth command to abstaine from the evill , and to practise good , and thy owne words are , now the poore soule through ignorance of the Gospel closes in with these motions of its owne conscience ( viz. ) the motions which convinceth of sin within , which doth command to abstaine from this evill , and practice this good , so let wise men consider whether I have wronged that intent of thy words , and be not so soon angry , for thou canst not vindicate , that they that closes in with these motions of the conscience or the light of Christ within , which convinceth of sin within , which doth commmand to abstaine from this evill , and to practice this good , is ignorance of the Gospel and doe not evade it by words without knowledge , in picking of quarrels and seeking offences ( by different tearms of words ) where no occasion justly is given thee . Then my Question thou seemest to answer , which was , what , and how doth the light of the Gospel worke , if not in the conscience , and to command from evill , and to practice good ? this Query stands over thy head not confuted nor fully answered , for the true understanding of it thou hast not comprehended , but to thy own conception , thou hast answered as if I should say that every man hath the light of the Gospell working in them to salvation which I never said nor thought , so thy answer is not to the purpose . Then thou hast passed by ful slightly ( as disable to clear thy God and his Spirit , that guides thee , which is the God of this world ) of that great sum of wickednesse justly charged upon thee , Page 19. of my last , which according to true collection is ; by turning the mind within to the light which doth convince of sin , and listning thereunto and claspeing in with the motions of the conscience , which doth command to abstaine from evil , and to practice good , and closing with something within which thou confessed is the light of Christ , these things preceding , then thou saist , hereby or thus , is the poore soules carried headlong , and at the end of its life doth fall into the belly of Hell , this is indeed a sum of wickednesse set forth by thee , which when thou receives it in againe shall receive the interest upon it , of indignation and vengeance , and though thou hast slipped it now , it shall then be reckoned on Jobn Bunions score . Remember thou owest to prove this before thou be heard any more . Then againe thou cries out , That I have naughtily belyed thee , and the like , because of misplaceing a word , and saying the light of the world , instead of the light brought into the world , thou art an unjust Judge who makes offenders for a word misplaceing , but it is plaine , thou means by light brought into the world , that light John 1. 9. which every man in the world is lightned withall , and if thou doe then thou art a lyar in saying in thy first Booke and in this , the Devil counterfeits the new birth , by perswading it is wrought by that light , and if thou meane not that light , John 1. 9. but that of the Spirit , John 16. ( which I say is not divided ) then thou art a lyer also , and now while thou charges me to be guided by Satan , and to be a lyar , in the very time hast answerd thy selfe in a lye and cannot get out , Mark it . Then thou saist , Thou passes by many urgeing expressions , which thou might charge with unrighteousnesse &c. Reply , I asked thee by what is the new birth wrought , and how , if not by following the light of Christ in the conscience is there any other way to God but Christ Jesus , who hath lighted every man that comes into the world , this is part of that thou hast passed by , with thy lyeing excuse of Rageing expressions of which thou may be ashamed to equivocate thus poorely to save thy owne credit , the charge of unrighteousnesse justly falls upon thy own head . Thou further saith , And eates up thy owne wickednesse who said then , and saith it now but most ignorantly , That Satan makes the soul believe is it will but be lead by what shall be made known to it , from the light ( or conscience ) within it shall doe well , &c. My last Answer to this , is sufficient , onely I ask thee a proof out of the Scripture for this doctrin , that the Devil doe deceive any by the light of Christ , in the conscience within , and till then minde my words , in my last Answer , if ever thou know God , it must be by following , and by being led with the light within , which God hath made known unto thee , else that light is thy condemnation eternally . Then againe thou chargest me with corrupting thy words for wrighting thee , for their ▪ Now a scorner I charged thee to be , from thy words , and that I yet say of thee , taking thy words in thy own sence , as Page 77. of thy first doth manifest thee , unto the single eye , and thou secretly charges us , with following our own spirit , and speaking by our own spirit , but our own Spirit we have denyed , and have received the Spirit of the Father through the light of Christ ; whereby every man in the world is lighted to life , or to condemnation , then thou seemes to be highly offended that I should say , thou dost not profit people at all , noting it for false in the margent , but thou needs not be so angry , though thou say The people in the Contrey where thou dwells will testifie the contrary , &c. To which I say thou hast no cause to boast of the fruit of thy ministry , nor they of much profit received by thee , witnesse a meeting in Bedford , where a company of thy cheifest members , I suppose , uttered much wickednesse in lyes and slanders as many can witnesse , and witnesse three of thy brethren , testators of this Booke , who say they know that to be truth , which thou hast declared , and thou art proved a lyer in many things , let them read themselves false witnesses and lyars like thy self , and these things being considered as I said with other things at the end of this , thou hast no cause to boast of thy ministry , nor they of their profit , by it in that Contry , who art unconverted yet , from lying and false accusing , and so art not turned from Satans power to the power of God , and as for a carnal ministry of which thou speakes , they are very bad that exceeds thy selfe in carnality , in thy understanding of the things that are spirituall , Then further thou goes on seeming to bring witnesse of thy former slanders , having in thy last , falsly accused us with sad blasphemies and horrible doctrins and thou saist , My speech bewrayeth me , that I am one of them , because saist thou , I say that every man hath the Spirit of Christ . O thou lying tongue when wilt thou cease thy wickednesse ! I never said nor thought so . And further thou saist , I say there is that in every man which is as good as the Spirit of Christ , my words are the light of Christ , lighteth or is given to every man that comes into the world , which light is not contrary to the Spirit of Christ , but one in the union and as good in its nature according to its measure , and till thou prove that that light John 1. 9. is contrary to the Spirit , which yet thou hast not done , stop thy mouth and take shame to thy selfe , for being fouly guilty thy selfe of corrupting my words , which thou falsly charges on me . Other things thou saist , that our society should affirm , but I may have ground to Judge thou art , so slanderous a tongue on me , that the like thou may doe of others . And whereas I said thou art , confounded in thy discourse I said true herein , as instance , thou saist , that conscience may be seared and evill , and another place that conscience is the light of God , can the light of God be seared , or is it evill ? thou holds it forth . Consider , is not this confusion , other things I might collect , but this one is sufficient to prove thee in confusion and though thou reckon us some time with the Ranters , and sometime with the Pharisees , with many words of bitternesse and envy yet we beare thy reproaches , and when they are taken off then shall we appear , and thou appear and be judged , as we are , by him that is above all . Then thou falsly charges me with corrupting that Scripture , in John 3. 19. Whereas , I neither added nor diminshed but spoke it as is to be seen in my booke . Further chargeing me that I doe not understand a difference between the light of the law , and the light of the Gospel , &c. Friend , I rejoyce in that I am hidden from thee , and that my words are a stumbling to thee , for in that state thou standest the entrance into the Kingdome of God , thou shalt not know whose wisedome is foolishnesse with God , and though thou say the light of Christ is a saving comforting light , so will it be to thee a condemning light , and of all lyars and slanderers , and this shalt thou know though thou art busied up and down , in thy minde seeking occasions against me , from my words , not clearing thy selfe from what I have truly charged upon thee , but accusing me falsly , and this is come to passe , that thy shame might openly appeare , as to that difference of the law , and Gospel ; thy wisedome with my knowledge of it , I shall not seed , yet I leave the Reader to consider , Deut. 30. from vers. 11. to 16. And Rom. 10. 7 , 8. And what I said yet remaines upon thee undone to prove by the Scripture , something to convince of sin without , and besides or contrary to the Spirit of God , which thou art never able to doe , for though thou say ( as none affirmes ) the light in every mans conscience is not the Spirit of God , yet how dost thou prove ; or when that it is contrary to the Spirit of God , which in my last I put upon thee , and now I leave it with thee , and then thou would excuse thy first words , in that thou called the Quakers found hipocrites , but hast not yet proved that they live in hipocrisy , and so art a lyer still , and my words are just upon thee , a perverter of the right way of God thou art , and in the day of judgement it shall be proved by thy recompence . Then thou goes about to prove that a naturall man may have power over sin , and abstaine from those things forbidden in the law , and for thy proofe thou instances in Paul , who said he was blamelesse , Phil. 3. Now this was before the commandement came from God to him , which let him see the law was spirtuall , and this doth not prove that he had power over sin , for he was in envy , and so a murtherer , and had not power over sin , according as I asked thee , if thou saist he had power over sin , &c. As thou seems to doe before he was convicted , while he was a naturall man , then it was no sin to persecute Jesus , and this would be blasphemy , the product of thy doctrine , but this thou hast cuningly slipped , where I asked thee to get power over sin , and to abstain from those things forbidden in the Law , is it not further then thou ever came ? and because thou wilt not answer , I doe and say yet , and concludes , that John Bunians state is not so good as Pauls , while he was a persecuter according to his own doctrine , and thou saist the Gentiles did by nature the things contained in the Law ; true , but their state was not condemned , but justified , before the circumcision , and I aske thee , is any condemned by the Lord , who are excused in his sight , or is any justified who is accused , and my words are sound , which thou ignorantly comments upon where I said I rather chose to be of that profession which abstaynes from those things forbidden in the Law , and to have power over sin then to live in the transgression of the Law , and under the power of sin ; yet talking of beliefe in the Son of Mary , &c. Let the Reader judge whether of these Religions is more accepted in the sight of God , thy Religion is proved to be talking of beliefe , in the Son of Mary and art in the transgression of the Law , a lyer a false witnesse in envy and backbiting and such like , thy false beliefe will not save thee in the day of the Lord . Then further thou still confesses that as he is God , Christ lighteth every man that comes into the world , then , wherefore dost thou make all this adoe , in opposing us , in this particular , yet let 's try thy Doctrine , whether it be sound , thou saist , this light wherewith Christ as God hath lighted every man , is conscience ; and yet sometime saith this conscience is seared and hardned and evill ; What is the light of Christ as God , seared , hardened , and evil ? J. Bunian holds it forth ; this is thy great Ignorance and Blasphemie , and somtime thou saist this light is Nature , and Nature is corrupted and sinfull . And in it , all are children of wrath , what is the light of Christ as God corrupted and sinfull , and is all by it children of wrath ? John Bunians Doctrine holds it forth ; Though blindnes possessed thee , when thou write this , yet mayst thou blush at the reading hereof . Then thou goes to give a meaning upon my words ; in that I said the Law is light , and light is the Law , which is truth , but I spoke them not for thee to Interpret with thy lying spirit , but let spirituall men judge of them then much adoe thou makes in answering my question to thee , but hitts not my words at all : I asked thee and bid thee shew if thou canst any sin which is not against the Law but this thou canst not doe , though you would prove if thou could , that unbeliefe is not a sin against the Law of God ; then thou speaks of the obedience of the Sonne of Mary imputed to us , &c. But I say the obedience of him without doth not justifie any ; who are in the Nature of enmity against him , who is not a new creature nor condemned in the flesh ; and whereas thou secretly charges us , with mingling Law and Gospell together ; I tell the we know the operation of each , and doth witnesse the Ministration of each , and they are not devided nor opposite one against the other ; but that one is the fulfilling of the other , and though thou said you leape over the Law , for Justification , yet it is too high for the to leape over for condemnation . Remember this , and all thy fained faith while in that Nature thou stands uncondemned , is but as the stubble for the fire ; then whereas I charged thee with preaching another Gospel , then the Apostle preached , & my charge is true upon thy head , and my proofe is sound , against thee , he directed to the word within , in the heart Rom. 10. what saith it , the word is in the heart , and he turned to the light from darknesse ; but thou saith who shall ascend to fetch him , men must follow him to the Crosse without , and to Heaven without , &c. And so art one that saith loe here and loe there ; but these things thou hast passed by , with thy lying excuse of quarrelling , a many poore shifts thou art faine to make , and in that I said thou was a lyer , in saying the light ( viz. ) of Christ as God , doth not shew the soul a Saviour or deliverer , my charge upon the is true and stands vnremoved , and I asked thee , if the light of Christ doth not shew Christ to all that walke in the light , then what can but this ; thou hast passed also most deceitfully which stands upon thee to answer or to stop thy mouth , then thou would excuse thy contradictions charged upon thee , in that thou said they are wickedly deluded , who own Christ no otherwise then as he was before the world ▪ and yet saying God onely is the Saviour and there is none besides him , and all thou saist cleares not thy selfe from contradiction herein , let honest men be judge betwixt us both , for thou judges falsely me to be naught , and I am sure thou art naught , and thou will not take my judgement , I may not take thine , ( let impartiallity judge betwixt us ) then thou would excuse thy slanders charged justly upon thee , in saying that Quakers make light of the Resurrection , and to prove thy wickednesse , thou askes us whither it be so , i'ts time enough for us to answer when thou hast brought evidence of the first accusation , what poor proofe is this for to cover thy selfe , though to add to thy wickednesse . Thou say , thou knows we deny it , I aske thee when it was , or where it was , O thou enemy of Righteousnes , yea thou shalt arise in the day of judgement to shame and contempt , and this I affirme except thou repent of this thy wickednesse ; Then whereas thou urges me , that I should have answered , the Querie raised from Eph. 4. 10 , better , or confuted thine , &c. Doe not boast but heare what I say , thou saist in that answer , that Christ ascended to the right hand of the Father in your Nature . Mark now , thy Nature and your Nature who are one with thee , is sinfull and wicked and of the Divell for so all lyers are , and it is Blasphemie to say sinfull wicked divillish Nature , such as John Bunians is , and his fellowes , is at the right hand of God in Heaven , O horrible ! consider of this , and see what thy begging an answer hath brought upon thee , I deny though thou affirme it , that thy and your Nature which is wicked ▪ or , a man in that Nature is ascended into Heaven , and therefore boast not thy selfe another time , This nakednes of thine might have been covered but for thy own boasting , and thou saist Acts 1. proves it , let the reader search , If he can find that Christ ascended in sinfull wicked Nature , such as theirs is , who are one with John Bunian , and this is another lie of the Scripture , and though thou with much impudent confidence affirme the Quakers to be deluders &c. I say from that we rather love dispraise then praise , and are as our fore Fathers were counted deceivers and yet are true , and thou art deceived in thy own heart , in that thou understands my words , that I should say as though there were no false Prophets now , because I said they were in the Apostles dayes , which is true , and yet are they now too ; even it s witnessed by thee , and thy fellowes , who are in their steps , who through coveteousnes making merchandize of soules , and your people are ever learning , and not able to come to the knowledge of the truth , and goes for gifts and rewards , and are false accusers and such like . Nay but understand me better , for I say thou art a false Prophet , and thou art now , though thy root sprang forth in the time of the Apostles of which thou art a branch , and thy fellows ; And though I said that Antichrist was in the dayes of John , and this was before a Quaker was heard of , my words I own , prove that , that the Christians was called Quakers at that day if thou canst , &c. I alow not thee to be my Interpreter , except I found thee more honest , but doth condemne thy meaning upon my words , and though thou say instead of proving our selves not false Prophets , we prove our selves no Christians , because I said ( that word ) Quakers was not heard of in those dayes . Now consider , are they no Christians now , whose title or name without , was not given or heard of , in the Apostles dayes , then Protestants are no Christians , nor Independants are no Christians , nor Anabaptists are no Christians , because they were not called so in the Apostles dayes , and while thou hast thought to prove us no Christians , hast cast out thy selfe also , then thou art no better then we , and what poor arguments these are , let the wise consider , and vaine consequences , I did not say there were no Quakers then , but not a Quaker beard of ( viz ) by that name ; for there was thousands of Quakers , who trembled and quaked at the word of the Lord , Moses , and David , Jeremiah , Isaack , Paul with many more were Quakers , and tremble●s , though not then so called , but as I said , such as thou hast such thou brings , and thy master will accept thee . Then thou saist , I fling durt in thy face , because I said if we should diligent search thee , we should find thee in their steps , through feigned words through coveteousnesse , making merchandize of soules , loving the ways of unrighteousnesse . And further I said among them thou art found , who art preaching for hire , and loves the error of Balaam who went after gifts and rewards , &c. Now thou seemes to be grieved , and calls this a false accusation , but le ts try ; the cause admits dispute , art not thou in their steps , and among them that do these things ? aske John Burton with whom thou art j●yned close ; to vindicate him and calls him Brother , he hath so much yearly , 150. l. or more ( except thou hast some of it , ) which is unrighteous wages , and bire , and gifts , and rewards . What saist thou , art thou not in his steps , and among and with him and them that doe these things ? if he be thy Brother , and thou so own him , what is evill in him whom thou vindicates , I lay upon thee , but tell me , who have heard thee deny him , and the rest of the Independants , in these things which thou knows he doth act , and in thy answer I cannot find the fully clearing thy self by denyall , but saist that spirit that lead me out of this way is a lying spirit , out of what way I say , out of the way of preaching for hire , dost thou meane ; nay it s a lying spirit in thee , that goe in their steps , and among them that goes in this way , and though thou bid me have a care of receiving by hear-say , what I have ( said ) received in this , is truth , though thou evade it never so much . As to that of some bidding thee throw away the Scriptures , &c. Indeed upon such termes , it might be spoken so as to be owned , a lyer and a slanderer is an unfit fellow to meddle with the Scriptures , or to take the name of the Lord , or of the man Christ Jesus , in his mouth , and I may say truly what hast thou ( unrighteous person ) to doe , to take his name , and truth in thy mouth , hateing to be reformed . And in that I say of thy crying against Christ within , this is true who said there was nothing in thee , nor any man ( without acception ) to be taken notice of , as we may prove by witnesse though thou deny it ; then , was not Christ within , and what lesse is this , then to cry against him , when as thou denyed him within , or else concluded he is not worth taking notice of . And though thou say I falsely speak of thee in saying thou calls the Doctrine of Christ within , false opinions , and take in hand to discover it , but the falsenesse is in thee , who hath utterd that which is untruth , and contrary to the Gospel , and now denyes it , or would hide thy wickednesse ; for thou having framed an objection , and speaks of some that are for a Christ within , &c. and then thou saist , thou will discover the falsity of such opinions , Now thou dost here reckon the Doctrine of Christ within false opinion , ( or among them at least ) let the Reader judge , and be thou silent for shame ; but all thou saist cleares thee not , from what I said of thee , God shall judge thee thou lying tongue , and deceitfull heart . Then thou charges me with folly and to eat my first words , and to be unstable in judgement , and to fight against the truth , &c. From my question asked , doth not the Scripture say , Christ is within , except you be reprobates , and is not this thus much , all is reprobates but they in whom Christ is within , and yet because I said the measure or manifestation of the Spirit , is given , to every man , this thou hast catched . at , and would prove it unsound , but truth is over thee , and both these are true ; and further , I say that Christ is given into the world , yea to all , but all receives him not , and they that doe not receive him are reprobates , though he be given but not received , and the folly and fighting against truth is in thy selfe , who saith it is contrary to the Scriptures to say the Spirit is giving to every one , thou here lyest of the Scripture as it s proved and I doe not befoole my selfe in saying the words ( or some of them ) I own in thy book , though I have written against the book , for though thou speak Christ words and the Apostles words , yet thy voyce is the strangers and thy voyce I deny , what ever words thou speakes , and is not befooling my selfe , and here I could justly end my discourse , and what is said is sufficient , to manifest thee and me , to the honest Reader . And thus far thy weapons of slanders are broken , and thy refuge of lyes are layd-wast , and this also is cast by , as our spoyled prey of Babylons treasure , and trampled upon , and know that we are of God , and he that is of God heareth us ; and to our God , shall all bow ; and before him tremble . And whereas thou seemes to be greatly offended , and stumbling very much , at my answers to thy Queries , because thy carnall conceptions is not satisfied , nor thy vaine minde gratified , having as thou thinkst great occasion against me thereby , which causes thy mouth to be opened in vapouring words aloft . against the simplicity of the Gospel , not understanding my words , for the things of the Kingdome of God is a parable to thee and sealed from thee , never to be known in the reason in which thou judgest . But in short thus I Reply , I did not purpose to answer fully to them to feede any mans wisedome with my knowledge of the things of Gods Kingdome ; for the Queries were not fully directed to the Quakers ; so that quench thy anger , and according to my answer , goe seeke a further answer , ( or else be thou still unsatisfied ) from them who are led with a spirit of delusion , for such a direction requires no full answer from me , nor any of us who are in the truth and not in the delusion , neither did I purpose nor doe I at any time to answer fully to such things are directed in a great part to others , I am not a servant especially to them that are led with a spirit of delusion , to fulfill thy will , But yet the short answers that I gave , ( which was not in the behalfe of delusion ) but for the truths sake , I still own though thou cannot understand them , but products many bad lying wicked consequences from them , and my purpose was not to feed thy foolish wisedome in answering ; nor to satisfie thy reason to receive praise from thee or any man for so I know it must be in hearing and seeing , thou must not perceive nor understand , who art of the generation hardened and in parable is the Kingdome of heaven unto thee , and I rejoyce the rather in being a stumbling to thee , in that state wherein thou standest , then that I should have gratified thee , for I seek not nor receives honour from man in what I doe ; but is covered from the worlds knowledge , and know this , if thou cannot receive the Kingdome of Heaven as a little leaven ; thou shalt never know it ; But yet how wicked art thou in this also , though not understanding me , in what I said yet , so fouly wronging me with above 30. false charges and slanders from my words , which thou reaches not the knowledge of , so it will be enough . Reply , to sum up thy lyes and send them backe to thee to seeke them out , and an evidence for them and the Queries and my Answers shall stand as they are to be judged of by honest men , while we are both silent in our own cause , they are to be seen at large in my first Book , The true faith of the Gospel contended for , &c. in the 26 , 27 , 28. pages . And whereas further I speake at the end of my Answers of Christ within the hope of glory and said , it is that mistery which long hath been hid from ages , but now is made manifest and declared , and though the wise of this world cannot receive it , but speaks evill against it , yet it is deare unto us , and so much more precious because despised by such as him and such things are a testimony to us and against you , ( viz. ) our enemies , &c. As in my 29. Page of my first may be seen ; and most wickedly this , or part of it , he calls bablings , and saies he passes by it . O horrible impudency ! what marvell that he should so belye me , when as he hath called the very Scripture truth , spoken forth in righteousnesse , bablings ? and these things I leave the Reader to Judge of , and all his lyes thrown upon me impudently and consider , what ground this man hath from my answers to be seen in my first booke to broach out and belch out such a number of lyes and slanders , in 5. sides of paper , not any one of them ( charged against me falsly ) were spoken by me , or ever in my thought to speake , or ground given by any of my words for such productions , as it is seen what lodges in the heart of such a fellow even desperate wickednesse who is without any shame or honesty , who dare utter such things against the upright , who hates not his enemies , but while I am clear in the sight of God , from all his false slanders , I matter not what John Bunion say of me , who is as a man given up to wickednesse who in lesse then a sheet of paper hath uttered 30. lyes or more , which I may particularly manifest before he can find evidence ; a great wickednesse ? can this mans converts be good , while himself is unconverted ? is he a minister of Christ ? for shame let it not be told so ; well I beg not vengeance against him , but leaves my answers to be read , who wil clear me from his lying consequences , most wickedly conceived , and as wickedly uttered ( By one of Gogs Army ) against a member of Jesus . Now I come to reckon up his damnable Doctrines , and errors , which are contrary to the truth ; as will manifestly appeare , to him that is spirituall ; some of them damnable without comparison . John Bunian said , That Christs second coming , is not his coming in Spirit , for his coming in Spirit is no coming . He saith , this ( or part of it ) is a lye made of him by me ; when as severall witnesses , doth testifie in righteousnesse , that those very words were spoken by him , in Paules steeple-house in Bedford towne , May 23. 1656. as is witnessed , and yet this man is so impudent , that he denyes what he spake , ( or is ashamed of his words ) and so would cast the lye upon me , who is cleere , and the wickednesse lyes at his door , and whereas he would prove that the second coming of Christ , is not his coming in Spirit , I say I will not begg him to believe it , but as he believes , so be it unto him , and all that he saith doth not prove , but that Christ promised , and fullfilled to his Disciples , that he would come againe to them , ( mark ) againe is a second time , If any man hath an ear let him hear . And then he saith he will not trouble himselfe to lay this to my charge in that it was said of him ; Christs coming in Spirit is no coming , it may be he repents of what he hath said , being better considered , since he hath already falsly charged me with it , as some in the County of Bedford knows very well , that he hath falsly charged me and denyed his own words , spoken by his own mouth . Also he said , Take notice that I affirme that there is nothing in me nor in any man to he taken notice of , These are his own words spoken by him Aprill 12. 1656. at Patnam , witnessed by three men , who heard it from his mouth , and this charge he doth not fully deny , but in a great measure he assents to it , yet would cover his shame a little with a lye , in saying , Directly in this forme of words he did not lay them downe , but this will not serve to hide his reprobate state , for to his face it maybe testified he spoke the words , as I have laid them down , and therefore consider against whom I am yoaked , against one that is a reprobate , and without Christ in him , one that have denyed Christ in him , or else thinks Christ not worth taking notice of . O abominable ignorance , why should such a fellow take the things of God in his mouth , who hath denyed Christ in him , and the Spirit of Christ indeed it appears that he doth take notice of nothing in him , else he would have been wounded with the light in his own conscience , before he had brought forth thus many lyes , it seems he takes notice of nothing in him , but is past feeling , damnable doctrine indeed , without comparison , that ever one professing a Minister of Christ , should be so stark blind and wicked , yea , we have taken notice of what thou hast said and it shall be recorded for ignorance of the greatest sort , but he would evade the thing and give a sence upon his words , and in such a sence he ownes , and in such a sence he denyes it , but what is this to the purpose , except he confesse it , ( as it is ) that he is unregenerate , and if so , he confesses the light of God is in him and then to be taken notice of , if it be but to condemne him . O blindnesse to be marked ! well , this mans folly hath appeared sufficiently , who confesses this light in every man is the light of Christ as Gód , and yet saith , he affirmes there is nothing in him , nor any man , ( regenerate or unregenerate ) without exception ) his words here spoken , worth the taking notice of . The rest of the particulars charged upon his fellowes is passed by with the excuse of wanting the names expressed , may be he is glad to be ignorant in this thing , but le ts search , John Burion said , That Christ had two bodyes , one our of the sight of the Saints , in Bedford , May 23. 1656. And to this John Bunian confesses but would excuse it if he could , and would manifest that Christ hath two bodies , cleane contrary to the Scripture which affirms Ephes. 4. 4. Now no marvell that he gain-sayes me , when as he hath gain saied the Apostle , who saith expresly , There is one body , but they say two bodies ; let them be ashamed for ever , thus to contradict Scripture , John Spencly , ( one of the Testators of this lying scrole , a member of the same supposed Church ) said that Christ and the word of life were two things , and so would divide Christ contrary to the 6th . of John 48. where Christ saith he is the bread of life , and contrary to 1 John 1. 2. The 23. of the 8. month , 1656. . John Bunion and one Fer. and J. Child laid down . 1. That God dyed , And that very God , and the everlasting Father dyed contrary to many Scriptures , as Dan. 4. 34. Dan. 12. 7. 2. They affirmed , That the word that was in the beginning was crucified upon the Crosse , contrary to the 1 Peter 1. 23. 3. They affirmed , That justification is without obedience , But yet say I , None is justified in disobedience but all condemned in it , let them mark that , and there is but either in obedience , or in disobedience , and he that is a Believer and justified , is not without obedience . 4. That There is a light which convinceth of sin , besides the light of Christ , and John Bunian in all his Booke cannot prove any is convinced of sin , that hath not the light of Christ or that any thing besides the light of Christ doth convince of sin , so that his confusion doth appeare , 5 , That There is no saving knowledge but what comes without from Heaven , contrary to 2 Cor. 4. 6 , 7. where it is said the light shone in their hearts out of darknesse , J. Child denyed that the man Christ Jesus had given a light to every man that comes into the world , contrary to Joh. 1. 9. Also he denyed , That every man was lighted , that they might believe , contrary to Jo. 12. 36. 35. Jo. Burton said , That a man might be upon the foundation and yet deny Christ , Now the Scripture saith , Matth. 10. 33. He that denyes Christ shall be denyed of the Father , and the Father denyes not any that are on the foundotion as they affirme . Another of them said , That the word that was hid in Davids heart was the outward Scriptures . Another of them affirmed , That he was justified from all his sins , past , present and to come and said there was Scripture in the Acts to prove it . John Burton said , That a man is not justified by the Spirit , John Bunian said , the 30. of the 11. month , That the Spirit of Christ doth nothing ( Mark ) within man as to justification , he affirmed , That the flesh of Christ is not within any man , then there is no man that hath life in him if Christs words be true , Jo. 6. 53. and Christs words is true , and therefore Jo. Bnnions doctrine is , he said , That by the Kingdome of Heaven , within the Pharisees Luke ▪ 17. Christ speakes of himselfe there as a personall man to be that Kingdome of heaven , Mark here what the substance of this is , doth he meane that the person of Christ was in the Pharisees . O horrid blindnesse ! not to be parrelelled . He said , The best thing in a naturall man is Impure , and yet in this Book confesses that the light of God is in all men , so that must be impure , else J. Bunians doctrine is a lye ; but the light of God is pure , and therefore Jo. Bunians doctrine is a lye , He said , that the Scripture , In every place doth not mean as it speakes , and instanced that in Peter , not to mean as it speaks , where it is said , yea , as lively stones are built up a spirituall house , and where it is said , have salt in your selves , He asked if a mans belly must be filled with salt , Mark this expositor , and his blindnesse and ignorance , and the cause why he is silent , And forbears to aggravate sin is , least hard thoughts should be entertained against him , Let men judge , whether this be not an unfaithfull man to the Lord , who rather then harsh thoughts should be against him in the wicked , he will be silent , and hide and cover sin in sinners . O wickednesse indeed ! He saith , that Christ Ascended into Heaven in our nature , ( viz. ) in his nature , and they that are one with him , and he and they are proved to be in corrupt nature , as they will confesse it . O what wickednesse to hold forth that Christ is at the right hand of God in sinfull nature , as his words holds forth from his owne mouth . Jo. Burton said , That men may depend too much upon something called Christ , and the righteousnesse of Christ within . He saith , that the Devil Knowes how to take the Childrens bread ( viz. ) Christ Jesus who onely is the Childrens bread ) and give him to dogs . O sad error and damnable . He saith , That the Devill deceives soules by bidding them follow the light which they brought into the world with them . And he confesses that light is the light of Christ ( as God ) O unutterable ignorance ! can a sober man read this , and not be ashamed , to hold forth that the Devil deceives soules by bidding them follow the light of Christ ( as God ) ? He saith , they that follow Christ aright , must follow him without , to the crosse without for justification , or mount Calvery without ; they must seek for justification without , and the Spirit of Christ it leads to Christ without . Reader , see if this be not near unto Poperey , or enquire else what he meanes , as if he would have people to goe a Pilgrimage , and this is contrary to Rom. 10. 6 , 7 , 8. He saith , That the soule of man is the light wherewith every man is lighted by Christ as God , and this is the light that every man brought into the world with him , and the Devil deceives soules by this light ( viz. ) by the soule , this is true from his owne words , let it be marked by sober men , what damnable doctrines these are , hardly fit to be raked in . He saith further , That the Devil deceives soules by perswading them to follow the light within , which he confesses is the light of Christ , and that all men hath it . He saith , Conscience is the light of God , and yet in another place saith , Conscience is defiled , what concurrence is here , let the Reader judge , to hold forth that the light of God is defiled , his words plainly shewes , to say that the law is the Schoolmaster to bring to Christ . He saith , This is a frothy argument . And to make up his wickednesse he saith , He is ruled by Scripture , consider whether those doctrins and lyes be not quite contrary to Scripture , what impudency is in this mans heart to say he is ruled by Scripture , he saith , They that look upon * Christ no otherwayes then as he was before the world was , he dare to be bold to say they are no Christians but Antichristians , he saith , That * Christ as he is Mediater , so he doth not lighten every man that comes into the world though as he is God , he doth , Markhere , he would divide Christ , not to be the same , the Son , as he is the Father ; yet he confesses in his Book , What the Father doth , the Son doth also , see what contradiction here is ? not worth the raking in , O blindnesse that may be felt in the grossest darknesse he inhabits . He saith , That the Devil hath more experience of the knowledge of the eternall power , and Godhead , then unregenerate men ; Mark , the word more signifies something . He saith , The light of Christ as God , is conscience and nature it selfe , Mark , nature is sinfull , and wicked , and all are children of wrath , in it so are all by the light of Christ as God ; wicked & children of wrath if Jo. Bunions doctrin be true , let him make it good as he can : O wonderful trash & muddy stuff , unheard of before . He saith , The Devil deceives souls , by bidding them listen within , and see if there be not that which doth convince of sin , Mark his doctrin well . He denyes , That Paul bids listen within , contrary to that Scripture , Rom. 10. 8 , 9. He saith , conscience may be hardned and seared , and is naturally evill , and yet saith , Conscience is the light of Christ as God , see what an agreement is here , the light of Christ as God , is hardened and seared , and evil , else J. Bunion must revoke his doctrine , or else prove this , Consider what stuff this is , which is held forth by him . He saith , he preaches not for hire , indeed , he had no need to receive mony for such doctrin as these . He saith Christ is some four or five foot long , This is more then he can tell . He reckons the doctrin of Christ within a false , ( or among false ) opinions . He saith , It is contrary to Scripture to say the measure ( or manifestation ) of the Spirit is given to every man , though Paul saith so plainly to the Corinthians , 1 Cor. 12. 7. Mark here he hath spoken quite contrary to Scripture , denyed that which Paul affirmed or else counted Pauls words against Scripture . He saith , They that are borne of God doe daily sin , absolute contrary to the 1 John 3. 9. And therefore he would give the Apostle the lye . Now Reader consider , whether thou wilt believe John Bunian , or the Apostle John , for they are at ods , and speaks quite contrary one to the other . He saith , That the light that shewes thee there is a God , and that this God is eternall , would lead to life , then might the Devils be delivered from damnation , and the Devils knowes God as a Creator , &c. He saith , That the light spoken of John the 3●is the man Christ Jesus , and yet saith , that the man Christ Jesus , is not a condemning light . Mark that Scripture , saith that light was condemnation to them that did evill , he saith not , who must you believe . He saith , That the lyar and slanderer is an unbeliever , and his condition is sad . Consider here , how out of his owne mouth he is condemned , who is at large proved a lyar and slanderer , out of his own mouth will the Lord condemn him . He saith , That a man cannot give a more right description of a false Prophet , then the Prophets , Christ , and the Apostles did give . Reply , In this thou hast truly said . Now le ts consider , how thou hast ▪ confessed to thy own shame , and laid open thy own nakednesse , the Prophets said such was false Prophets as preached for hire , and divined for mony , and fed themselves , and clothed themselves with the woole , and that used their tongues , and said the Lord saith it , when God had not spoken to them , and that cryed peace to the wicked , and Christ said such were deceivers , who had the chiefest place in the assembly , and stood praying in the Synagogues , and loved the uppermost rooms at feasts , and that were called of men master , and such like , and the Apostle said such were deceivers , to take gifts and rewards , and lucre , and that loved unrighteous wages , and that were backbiters , and false accusers , and covetous , and having a forme of Godlinesse , but denying the power , who ever taught , and the people were not able to come to the knowledge of the truth , with many other such like . Now this is my appeale to all mens consciences , in the sight of God , whether thou art not found under some of these carrectars ( at least ) or whether thou art not one in union and fellowship , with such who act these things , yea , thou art ▪ among them and not crying against them , and so art guilty of their sin , though not as fully in the act as are some , may be ; so that I doubt not , but they who have not hardened their hearts , and blinded their eyes will see , how thou hast condemned thy self in confessing the truth , and the time is coming that further it will be made manifest concerning thee , only at present thou art sufficiently discovered , to be out of the truth in the way of perdition , and how ever though thou hast covered thy selfe , as much as is possible ▪ from the stroke of thy owne hand , and from the guilt of thy own confession , yet Jo. Burton , thou hast condemned an hundred , I thinke of Independant Ministers , ( so called ) thy brethren , who are known to be found guilty of those things , all or most of them , which thou confesses are marks of a false Prophet , and while thou bids us examine our selves , thou art the man ( or among them ) that are proved truly guilty . He saith , He is not come to one of the dayes of the thousand yeares , of Satans being chained , and this is truly confessed , and so he is in the reigne and government of the Devill , and Satan is not bound but at liberty in him , ( as it well appeares ) and Christs reigne is not known , and so it must needs be true , that he is of the Army of the Draggon against the Lamb . Some of the same members with him said , in Bedford , That they scorned that light which convinceth of sin , ( which the Quakers speaks of ) Further , most falsly I am charged by him with railing against the Lord Jesus , which is absolute false ; my words are spoken in feare and reverence of the Lord Jesus . Reader , these things I leave to thee , to be judged of , his false slanders and his damnable doctrins , and wicked lying accusations ; and contradictions which his 9 sheets of paper is filled with , as if he had set himself to lye , and slander and speak wickedly against the truth which is over him , and is a testimony against him , and though opposed by him , yet not confounded , but him it confounds , and by it he shall be judged and condemned ; and the time comes when further he may be made manifest , if this be not sufficient ▪ out of the abundance of his heart , hath his wicked tongue tered these things , which are but a little of what lodges in him , but let him prove these things first , and then utter more . AND now John Bunian , thou and thy false witnesses ▪ and all thy company and brethren in iniquity , Remember and repent for the day of your visitation is upon you , blessed were you , if you could receive it , before it be spent , not to be recalled ; and before the long suffering of God come to an end and you be shut up in utter darknesse , and indeed friends the day hastens wherein every man shall receive according to his deeds ; he that hath done evill shall not be cloaked , and he that hath done good shall not be uncovered , in that day when the secrets of all hearts shall be laid open , and searched with the eternall eye ; the end of my worke is to clear the truth , and the way thereof , ( God is witnesse ) from thy slanderous and lying and perverting tongue , and onely I reproove thee , by the Spirit of the Lord , and so leaves thee to receive thy reward from the just God of righteous judgement ; who upon thy head will render vengeance in flames of fire , in his dreadfull day , which upon thee comes suddenly , even when thou and you cries peace , peace , then shall destruction come as an armed man from which thou shalt not fly to escape , though now you all be hardened against the Lord and his way and truth , and hath even bent thy tongue for lyes , and hath reproached the innocent , to the peirceing of thy own soule , and one day shalt thou know it , therefore bow and tremble before the Lord God , thou and all thy companions , a lyar and slanderer thou art , a perverter and wrester of the right way of God , and of the Scriptures , a hipocrite and dissembler , a holder forth of damnable doctrines an envious man , and false accuser , condemning another falsly in what thy selfe is fully guilty of ; these things I lay to thy charge justly in the presence of the Lord God , and upon thy account are they reckoned by him , and proved by testimony in the sight of man ( and may be more fully hereafter if any thing be wanting ) and one day shalt thou feele the burthen of them , though now thou be above shame ; and all thy lyes , slanders , deceits , confusions , hypocrisies , contradictions , and damnable doctrines of Devils , with impudency held forth by thee , shall be consumed in the Pit of vengeance , and then shall the witnesse in thy conscience justifie the Lord ( in condemning thee ) & me , to be true in reproving thee , and this I say to thee , and you all , the liveing God you know not , nor his Son Jesus Christ ; but are enemies to God and * persecuters of the Lord of life , and shall perish among the uncircumcised , yee false witnesses , and wicked helpers ; you may be ashamed of your testimony subscribed at the beginning of his lying scribble , will you yet say through Grace , those things are true ; the father stop your mouthes in the dust , who hath offended the Lord , more then defended him , or your selves ; and be ashamed in the presence of God and man , much more may be said hereafter , to lay you further open , if you yet harden your hearts in your wickednesse , but I doe rather reprove you , then strive with you , and rather desires your return to God , then your condemnation by him , and with this I shall end , and by what is said in short is sufficient to manifest you , and John Bunian to all honest people , what generation you are of , and that you are guided by a lying and unclean spirit , and that you are doing the Devils worke in gain-saying the way of truth and righteousnesse , by your multitude of lyes and slanders , and damnable doctrines , and whatever you account or falsly judge of me , yet am I true ( though as a deceiver ) and the Lords servants , and a witnesse for him and against all your lyes and slanders , and wickednesse hatched amongst you and brought forth by a lyeing orator whom you have made your mouth into the view of the world , even a cursed birth , and the father of it ; and the womb that conceived it , and it shall rot , and perish as the dunge and not accomplish any part of the end , of your desire , for so loathsome it is , being truly searched and laid open that it hath not obtained neither the praise of God nor man , but is defamed by men , and condemned of God ; alas , alas , for thee John Bunian thy severall months travell in griefe and paine , is a fruitlesse birth , and perishes as an untimely fig , and its praise is blotted out among men , and it s passed away as smoak ; Truth , is a top of thee , and out-reaches thee , and thy formed weapons cannot prosper , and it shall stand for ever to confound thee , and all its enemies ; and though thou wilt not subject thy mind to serve it willingly , yet a slave to it must thou be and what thou dost in thy wickednesse against it , the end thereof brings forth the glory of it , and thy owne confounding and shame ; and now be wise and learned , and put of thy armour , for thou maist understand the more thou strives , the more thou art entangled , and the higher thou arises in envy , the deeper is thy fall into confusion and the more thy arguments are , the more increased is thy folly , let experience teach thee , and thy own wickednesse correct thee , and thus , I leave thee , and if thou wilt not owne the light of Christ in thy owne conscience , now to reprove thee and convince thee , yet in the day of judgement thou shalt owne it , and it shall witnesse the justnesse of the judgements of the Lord , when for thy iniquities he pleads with thee , and behold as a theife in the night , when thou art not awarre , he will come , and then woe unto thee that art poluted , FINIS . ERRATA . IN Page the 2. line 2. for o , r , to , and l. the 20 , r. and before the dragon , in P. 4. l. 5. for helped , r. belyed , take notice of it ; in Page 5. line 17. r. and before all , In Page 6. l. 16. for here r. they , and line 34. for t is , r. is , Page 7. l. 7. for doe r doth , for falfly , r. salsly , Page , 9. l. 12 , after Ranters , r. they would professe they , P. 11. l. 11. for rested , read wreasted , P. 12. l. 2. for upan t. upon , and l. 9. for simplicity , read , simple policy , and line 11. for lyed , r. laid , and l. 25. for maes , r. mans , and l , 26 , for fight r. sight , and l. 30. for fight r. sight , and l : 33. for therefare r : therefore , P : 13. l : 30. for impuden ce r impudent , P : 19. l : 24. for Ja , r : Jo , and P : 20. l : last , after feet , r : and to confound thy selfe thou saist , P : 21. l : 36. for the world r : thou , P : 22. l : 10. for are r. art , P : 23. l : 1. for judged , r : judge , and l : 17. before for , r : nay , P : 24. l : 7. for therefore , r : therefrom , l : 31. for it : r : yet , P : 25. l. 13. after coufesses , r : is the light of God , l : 30. for witnesse , r. witnesses , P : 27. l : 16. for of read to , and leave out to ; P : 28. l : 29. for why it , r : who yet ; p : 30. l : 16. for saith , r : faith , l : 28. for it , r : what , P : 32. l : 26. for speak , r. appeare , l : 28. for further , r : former , P : 33. l : 10. for what r. that , l : 31. for so , r : see P : 24. l : 19. r : I , before have ; and for prover r : reprover , l : 28. stood r. stand , and l : 29. for fight r : fights , P : 36. l : 30. for that r : the , l : 34. after but , omit is , P : 38. l : 8. for you , r : thou , P : 41. l : 6. for soules , r : soule , l : 9. for set , r : let , l : 27. for answered , r : fnared , l : 29. for urgeing r : rageing , P : 42. l : 12. for thee , r : the , P : 45. l : 4. for yet r : yes , P : 46. l : 15. for that r : the , P : 48. l : 17. for not , r : no , l , 37. for wayes r ; wages P ; 51. l ; 15. before are , r ; as . P ; 55. l ; last ; r. damnable after is , P. 58. l ; 29. for against r ; no , in P. 49. l ; 6. for he hath r ; hath he not , so it is in the manuscript . Notes, typically marginal, from the original text Notes for div A77969e-190 * about 100 or more as may be proved inparticular if need require . Notes for div A77969e-360 * Several lies and slanders was proved against him in that book , which he cannot clear himself of ; mark that . * Lying perverting Scripture is an evil l●fe . * lyers and flanderers is of the Dragons party ; * I said that desolate Zion is compassed about with enemies to make her adestruction , &c. These are some of the words which he sayes flung into the wind . * viz. That the Quakers deny Christ to be a reall man : Secondly , that they fancie him to be God manifest in their flesh ; Thirdly , that they make his humane nature with the fulnesse of the Godhead , to be but a tipe of God : these things were charged up on us . * This is a lye ; * That the Ranters and Quakers deny all teaching but the teaching within ; and yet condemnes principle by practise . * In my first Booke . * in my first booke I said , Read the Scriptutes mark the sence . betwixt before . and from . * viz that which you said ; there was nothing in any man to be taken notice of ; this is a denying of him within . * the truth is he is in their steps , and among them ; * viz. that the Quaker● undervalues the Lord Jesus , and doth not lay him for their ●oundation . * The children of God were ever counted deceivers by this generation , but the way which he called delusion doe we worship , the true God , &c. * Or in themselves . * Till he could prove the light , Jo. 1. 9. to be contrary to the Spirit of Christ , when he prayes his I may shut my mouth . * The witnesse is as good as the Judge ; in measure . * The words seems to be are left out , by him which carrie the strength of my words . * In my first booke . * Page 10. of my first . Rom. 10. * Page the 14 of my first . John 1 ▪ 9. To this is two witnesses . John 14. May 23. 1656 I●Bedford . This is witnessed by many . His own book holds this forth . * Compare this doctrin with Heb. 13. 8. and his doctrine is proved to be damnable . * Contrary to John● . ● . * Witnesse one of their brethren a Justice of peace ( so called who imprisoned falsly the Innocent to all their shame . 
A42818	----	Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. Glanvill, Joseph, 1636-1680. 1662 Approx. 253 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A42818 Wing G814 ESTC R23333 12067321 ocm 12067321 53397 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42818) Transcribed from: (Early English Books Online ; image set 53397) Images scanned from microfilm: (Early English books, 1641-1700 ; 70:11) Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. Glanvill, Joseph, 1636-1680. [40], 192 p. [s.n.], London : 1662. Written by Joseph Glanvill. Cf. BM, Wing. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul -- Early works to 1800. Pre-existence -- Early works to 1800. Truth -- Early works to 1800. Providence and government of God -- Early works to 1800. 2002-05 TCP Assigned for keying and markup 2002-05 Apex CoVantage Keyed and coded from ProQuest page images 2002-06 Allison Liefer Sampled and proofread 2002-06 Allison Liefer Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion To the much Honoured and Ingenious Francis Willoughby ESQUIRE . SIR , T Is likely you will no lesse wonder at this unexpected sally of my pen ; than at my having presixt your name to a Trifle , that owns no Authour . Of the former , you will receive an account in the Preface . And the latter , if the considerations following ; are not of weight , to attone for ; I know you have goodness enough to pardon , what I have not reason sufficient to excuse , or vindicate . Well meaning intentions are Apology enough , where candour , and ingenuity are the Judges . I was not induced then to this Addresse , because I thought I could oblige you ; Worth describes it self in the fairest Character . But reflecting upon that delight & satisfaction , that I have received in discoursing with you on such matters ; and knowing that your noble genius is gratified by such kind of speculations ; I thought I could not make more suitable payment for my content , or better acknowledge the favour I receive in your acquaintance , then by presenting you a Discourse about Praeexistence ; & giving you a peculiar interest in it , as you have in its Authour . Not that I would suggest , that you are a Favourer of any strange opinions , or hold any thing in this particular , or any other , that is fit to be discountenanc'd . But I know you love to be dealing in high and generous Theories , even where your self are a dissenter . Nor is it the least evidence of the greatnesse and heroick nobleness of your spirit ; that amidst the flowing aboundance of the world's blessings with which you are encircled , you can yet dedicate your self to your beloved contemplations ; and look upon the furniture and accomplishments of the mind , as better riches , than the largest doals of fortune , and the wealth and Revenues of an ample inheritance . And methinks vvhile most others at the best , do but use the Donatives of Providence ; you enjoy them . And by a nobler kind of chymistry extract from them a pleasure , that is not to be met with in all the trivial sports of empty Gallantry . To be reviewing the Recesses of Nature , & the beauteous inside of the universe , is a more manly , yea angelick felicity , then the highest gratifications of the senses ; an happinesse , that is common to the youthful Epicure , with his Hounds and Horses , yea your ends are more August and generous , then to terminate in the private pleasure you take , even in those Philosophical Researches ; For you are meditating a more general good , in those careful & profound inquiries you are making into Animals , & other concerning affairs of nature , which I hope one day the world will be advantag'd by . But I must not ingage in an Encomium , in which I cannot be just , but I must be troublesome . For your modesty is no more able to bear it , then my Pen can reach . Wherefore I shall dismisse your eyes from this tyresome Attendance ; and only begge , that you would assure your self that no man is more your servant , then The Authour of Lux Orientalis . THE PREFACE . IT is none of the least commendable indulgencies of our Church , that she allowes us a latitude of judging in points of Speculation . And ties not up mens consciences to an implicit assenting to opinions , not necessary or Fundamental ; which favourable and kind permission , is questionlesse a great obligation upon the ingenious , submissively to receive & observe her pious appointments for peace and order . Nor is there lesse Reason in this parental indulgence , then there is of Christian charity and prudence ; since to tie all others up to our opinions , and to impose difficult and disputable matters under the Notion of Confessions of Faith and fundamentals of Religion , is a most uncharistian piece of Tyranny , the foundation of persecution , and very root of Antichristianisme . So that I have often wondred , that those that heretofore would have forced all men to a compliance with their darling notions , and would have made a prey of them , that could not bow down before the Idol of their new-framed Orthodoxy ; should yet have the face to object persecution and unchristian Tyranny to our Church Appointments ; when themselves under a deep and crimson guilt of those very same miscariages , which they endeavour to affix upon those more innocent constitutions . For is it not a far more blameable and obnoxious imposition to srame systems of disputable opinions , & to require their admittance into our Creeds , in the place of the most sacred , necessary , and fundamental verities ; Than it is to appoint some harmlesse orders of circumstance and ceremony , which in themselves are indifferent and innocent . And let any equal man be judge , which is the greater superstition , either to idolize and place religion in things of dispute and meer opinions ; or conscienciously to observe the Sanctions of that Authority we are bound to obey . But how all those ill applyed reproaches of the Church of England , recoyle upon those that discharge them , I have fully proved in a Discourse on this subject , which in its due time may see the Light. But for the present I go on with what I was about ; Therefore I say , 't is a most commendable excellency in our Ecclesiastical Constitutions , which with all due regard ought to be acknowledged ; That they in some few matters of opinion , but such , as are of important concernment , or very meridian truthes , which I mention not to this purpose , as if men might therefore indulge themselves in what conceits and dangerous opinions soever their phancies might give birth to ; This were an unpardonable abuse of that noble and ingenious Liberty that is afforded us . But that they might see the beauty of those well temper'd Constitutions ; and that the mouth of obloquy might be stopped that slaunders our Church , as if it yielded no scope at all for free inquiry ; when I dare say there is not a Church in Christendome , that in this regard is lesse Criminal . As for the opinion of Praeexistence , the subject of the following Papers , it was never determined against by ours , nor any other Church that I know of ; And therefore I conceive is left as a matter of School Speculation , which without danger may be problematically argued on either hand . And I have so great confidence in all true Sons of our common Mother to think , that they will not fix any harsh and severe censures , upon the innocent Speculations of ●hose , though possibly they may be Errours , who own the Authority , Articles , Canons , and Constitutions of that Church which they are so deservedly zealous for . Therefore let me here premonish once for all , that I intend no Innovation in Religion , or disturbance of our established and received Doctrines , by any thing I have undertaken in this little Treatise ; But only an innocent representation of an Antient and Probable opinion , which I conceive may contribute somewhat towards the clearing and vindicating the Divine Attributes , and so representing the ever blessed Deity , as a more fit object of Love and Adoration , then the Opinions of the World make him . And what ever may be thought of the thing it self , or the manage of this affair , I 'me 〈◊〉 the end and design is concerning and important , and deserves at least a favourable construction of the undertaking . For there is nothing more for the interest of religion , then that God be represented to his creatures as amiable & lovely , which cannot be better done , then by clearing up his providences and dealings with the sons of men , and discovering them to be full of Equity , Sweetnesse and Benignity , so that though I should be mistaken in the opinion which I endeavour to recommend , yet I expect the candour of the ingenious being betray'd into an errour , if it be one , by so pardonable an occasiō . If it be excepted against this undertaking , that the Doctrine of Praeexistence hath in a late Discourse been purposely handled ; besides what the learned D. More hath written of it ; and therefore that this labour may seem a superfluous , unnecessary Repetition . I answer , that that very Treatise , viz the Account of Origen , made some such thing as this , expedient . For though the proof and management of this affair be there unexceptionable , as far as the Authour is by his design ingaged ; yet , he being consined to the reasons of Origen , and to the answering such objections , as the Fathers urged against him ; hath not so fully sta●ed and cleared the businesse , but that there was room for af●er-undertakers . And 't is a ●reat disinterest to so strange and ●nusual a Doctrine as this , to be 〈◊〉 partially handled : since so long , it will not be understood , and consequently be but exposed to contempt and ignominy . Nor can we hope that the world will be so favourable to a Paradox , or take so much pains for the understanding of that which they think a gross absurdity , as to collect those Principles that are scatter'd up and down the writings of that great & excelent Restorer of the Platonick Cabbala , and accomodate them to the interest of this opinion . So that I thought that till the Reasons , Answers , Principles , & particular State of the Hypothesis were brought all together to talke of Praeexistence in arnes● were but to make a mans self ridiculous , and the Doctrine , the common Ludibrium of fools and ignorants . And yet I must confesse my self to be so much a contemner of the halfe witted censurers of things they know not , that this Reason alone could not have moved my pen the breadth of a letter ; But some ingenious friends of mine , who were willing to do their maker right , in a due apprehension of his Attributes and Providences having read the Letter of Resolution , and thence being induced to think favourably of Praeexistence , were yet not fully satisfied in the proof , nor able to give stop to those objections , which their imperfect knowledge of the Hypothesis occasioned : wherefore they desired me to draw up a more full & particular Account of that Doctrine , which they had now a kindnesse for , and which wanted nothing more to recommend it to them , but a clear and full representation . For their satisfaction then , I drew up the following Discourse , intending at first , that it should go no further then their hands , whose interest in mine affections had commanded it ; but they being more then I could well pleasure with written Copies , and perceiving others of my acquaintance also , to whom I owe regard and service , to be in the like condition with these ; I was induced to let this Little Trifle tread a more publick Stage ; and to speak my mind to them from the Presse . If further reason be expected for mine undertaking a businesse in which others have been ingaged , I would desire them to consider what an infinite of books are written upon almost all subjects can be named . And I am confident , if they turn 'ore Libraries , they 'l find no theam , that is of any consideration , lesse traced then this is . So that no body hath reason to call it a Crambe , who considers , that there are multitudes , even of Schollars that have never seen or heard of any thing of this nature ; And there is not , that I know of , any one book extant in any language besides this , that purposely , solely , and fully treats of Praeexistence . Wherefore who ever condemns this as a superfluous ingagement , if he will be just , must passe the same censure upon well nigh every Discourse the Presse is deliver'd of , for hee 'l meet with few written on lesshandled subjects . I might urge also if there were need on 't , that various representations of the same thing , fit the variety of phansyes and gusts of perusers ; and that may have force and prevalence to perswade in one for me , which signifies nothing in another . But 't is enough ; he that will judge me on this account , must passe the same award on every Sermon he heares , and every Book he looks on ; And such a censure will do me as little hurt , as him good , that passeth it . Besides this exception , 't is not unlikely that some may object , that I use Arguments that have already been pleaded in behalf of this opinion ; which rightly understood , is no matter of disrepute ; since every one else doth it that deals in a subject formerly written of . And I would have him that commenceth such a charge against me , to consult divers Authours who have handled the same subject ; and if he find not the same Arguments and Reasons infinitely repeated every where , let him call me plagiary , & spare not . 'T is true therefore I have not baulk't the reasons of Origen , Dr. More , or the Authour of the Letter of Resolution , because they had been used already ; but freely own the assistance of those worthy Authours ; however I think I have so managed , fortified , & secured them against exceptions , especially the most considerable , that I may reasonably expect a pardon , yea and an interest in them also . For 't is the backing of an argument that giv's it force & efficacy ; which I have done to the most weighty of them , at my proper cost & charges . Nor should I have been faithful to my cause , had I omitted any thing that I thought confirm'd it , upon any pretence whatever ; since possibly this discourse may fall into the hands of some , who never met with those other Authors . And my design being a full proof , defence , & explication of Praeexistence , it had been an unpardonable defect to have permitted those weighty reasons by which it's learned Assertours have inforced it . If any yet should criminat me ( as I know some did the account of Origen , ) for using many of the same words , and some of the same phrases & expressions , that those others ; who have writ about those matters have made use of ; I am not very carefull to answer them in this matter ; and I doubt this engagement against those little seruples , will be importunate to the judicious . For no body blames the frequent usage of words of Art ; or those which the first Masters or Restorers of any Doctrine have been wont to express their notions by since that such words and expressions are best understood , as have by custome or the Authority of some great Authours been appropriated to such Doctrines , as they have imploy'd them in the service of . And should every man that writes on any subject , be obliged to invent a new , all the termes he hath need of , and industriously to shun those proper , expressive words and phrases that are fitted to his hands , and the business he is about ; all things will be fill'd with impertinency , darkness & confusion . It must be acknowledged then , that most of the peculiar words & phrases that either I , or any body else that will speak properly & intelligibly in this matter , make use of , are borrowed from the judicious and elegant contriver of them , the profound Restorer & Refiner of almost-extinct Platonism : whose invention hath been so happy in this kind , that it hath served up those notions in the most apposite , significant , comprehensive and expressive words that could well be thought of , where fore 't were an humoursome piece of folly for any man that deals in these matters industriously to avoid such termes and expressions as are so adopted and fitted to this purpose , and so well known among those that are acquainted with this way of Learning ; when without vanity he could not think to be better surnish't from his own phancy . If in the following papers I have ufed any expressions of others , which these considerations will not warrant ; I must beg pardon for my memory which doth not use to be so serviceable . And where I writ this Discourse , I had not one of my books within my reach , that treated of this , or indeed any other subject . Nor am I at leasure now to examine , them and this , to see whether I can find any such coincidences ; which a mans phancy dealing frequently in such matters , might insensibly occasion . If any there be , let those that find them out , pardon them , as the slips of a too officious imagination● or however else they treat them , they shall not much difplease the Authour . And now that this Discourse may pass with lesse controul among those that shall light on it , I find my self ingag'd to speak a little to a double sort of Readers , who are like to be offended at my design & averse to the Doctrine asserted in these Papers , And ( 1 ) some will boggle at Praeexistence , & be afraid to entertain it , upon an apprehension that the Admission of this opinion will disorder and change the Frame of orthodox Divinity , which , were there cause for such a jealousy , were but a commendable caution ; but there 's hope this may prove but a panick fear , or such a needless terrour as surpriseth children in the dark , when they take their best friends for some bug-bear that would carry them away , or hurt them . For 't is but supposing ( as I have some where intimated in the discourse it self ) that God created all souls together as he did the Angels That some of them sinned and fell with the other Apostate spirits ; and for their disobedience were thrust into a state of silence and insensibility ; That the Divine goodnesse so provided for them , that they should act a part again in terrestrial bodyes , when they should fitly be prepared for them ; And that Adam was set up as our great Protoplast and Representative , who had he continued in Innocence and Integrity , we had then been sharers in that happinesse which he at first was instated in ; but by his unhappy defection and disobedience we lost it ; and became thus miserable in our New life in these earthly bodyes . I say the Doctrine of Praeexistence thus stated , is in nothing that I know of , an enemy to common Theology : all things hence proceeding as in our ordinary Systems ; with this only difference , that this Hypothesis cleares the di●ine Attributes from any shadow of harshnesse or inequality , since it supposeth us to have sinned and deserved all the misery we suffer in this condition before we came hither ; whereas the other which teacheth , that we became both guilty and miserable by the single and sole offence of Adam , when as we were not then in being ; or as to our souls , as much as potentially in our great Progenitour ; beares somewhat hardly upon the repute of the Divine perfections . So that if the wary Reader be afraid to venture upon the Hypothesis , that I have drawn up at the end , ( which I confesse I would not give him the least incouragement to meddle with ) yet , without danger he may admit of Praeexsistence as accommodated to the Orthodox Doctrine . Nor should I indeed have medled with the other scheam , which is built upon the Principles of meer reason and philosophy ; but that those friends who drew the rest of the Discourse from me , ingag'd me to give them an Account of the Philosophicall Hypothesis . In which , I know I have not in every particular , followed the mind of the Masters of the Origenian Cabbala ; but kept my self to the conduct of those Principles , that I judged most rational ; though indeed the things wherein I differ , are very few and inconsiderable . However for that reason I thought fit , to intitle no body to the Hypothesis that I have made a draught of , least I should have affix't on any one , what he would not have owned . But for the main , those that understand it , know the Fountain ; and for others , 't is no great matter if they be ignorant . Now if any one judge me to be a proselyte to those opinions , because I call them not all to nought , or damn those , that have a favour for them ; I know not how to avoid the doom of their severe displeasure ; having said as much in the place where I treat of those matters , to purge my self of such a suspition as I thought necessary to cleare me , in the opinion of any competently ingenuous . As for others , let me say what I can , I shall be what their wisdomes think fit to call me ; And let that be what it will , I am very well content to bear it . I 'le only adde to take off the ground of this uncharitable jealousy , that among thefavourers of Praeexistence , I know none that are adharers to those opinions ; & therefore for me to have declaim'd against any , on this account , had been a piece of Knight-Errantry ; And those Donns that do so make Gyants of the Wind-mills of their own Imaginations . But , ( 2 ) There are another sort of Readers that I have a word to say to , who contemne & laugh at every thing that their narrow noddles comprehend not . This I confess is a good easy way of confutation ; & if we may take every fool's smile for a Demonstration , Praeexistence will be routed . But the best on 't is , to call things by their right names , this is but a vulgar childish humour arising from nothing but a fond doating on the opinions we were first instructed in . For having made those the standard of truth & solidity , those praepossest decerners presently conclude every thing that is a stranger to their ears and understandings , & of another stamp from their Education-receptions , false & ridiculous ; just like the common people , who judging all customes and fashions by their own , account those of other nations absurd , and barbarous . 'T is well for those smiling Confuters , that they were not bred in Mahumetism , for then without doubt they would have made sport of Christianity . But since they are so disposed , let them laugh at the opinion I have undertaken for , till they understand it ; I know who in the judgement of wise men will prove Ridiculous . It was from this very principle that the most considerable truthes , that ever the world was acquainted with , were to the Iews , a stumbling block , and to the Greeks , foolishness ; and 't was such a spirit as reigns in these children of self-confidence , that call'd S. Paul a babler . And methinks till these narrow scul'd people could boast themselves infallible , and all their opinions , an unerring Canon , common modesty and civility should teach them better manners , then at first dash to judge that a ridiculous absurdity ; which the greatest and wisest sages that inlightned the antient world , accounted so sound and and probable a Conclusion . Especially it being a matter not determin'd against , but rather countenanc't in Scripture , as will appear hereafter . But opiniative ignorance is very weak & immoral . And till those slight and vulgar decerners , have learn't that first principle of true wisdome , To judge nothing till they throughly understand it , & have weighed it in the ballance of impartial Reason ; 't is to no purpose to spend ones breath upon them . Courteous Reader , in the Authours absence , you are desired to correct the Printers Errours . Lux Orientalis . CHAP. I. The opinions proposed concerning the original of Souls . IT hath always been found a matter of discouraging difficulty , among those that have busied themselves in such Injuiries , To determine the Soul 's original . ●nsomuch that after all the contests and disputes that have been about it , many of the wisest Inquisitors have concluded it undeterminable ; or , if they have sate down in either of the 2 opinions , viz. of it's immediate Creation , or Traduction ( which of later ages have been the only competitors ) ; they have been driven to it , rather from the absurdities of the opposite opinion , which they have left ; then drawn by any rational alliciency in that which they have taken to . And indeed , if we do but impartially consider the grand inconveniences which each party urgeth against the others Conclusion , it would even tempt one to think , that both are right in their opposition and neither in their assertion . And since each side so strongly oppugns the other and so weakly defends it self , 't is a shrewd suspicion that they are both mistaken . Wherefore if there be a third that can lay any probable claim to the truth , it deserves to be heard to plead its cause ; and , if it be not chargeable with the contradictions or absurdities either of the one or other , to be admitted . Now though these later ages have concluded the matter to lye between immediate Creation , and seminal Traduction ; yet I find that the more antient ●imes have pitcht upon Praeexistence , as more likely than either ; For the plato●nists , Pythagoreans , the Chald●an Wise men , the Jewish Rabbins , and some of the most learned and antient Fathers were of this opinion . Wherefore I think we owe so much at least to the Mentory of those grave Sages , 〈◊〉 to examine this Doctrine of theirs , and if neither of the later Hypotheses can ease our anxious minds , or free themselves from absurdities ; and this Grey Dogma fairly clear all doubts , and be obnoxious to no such contradictions ; I see no reason but we may give it a favourable admittance : Till something else appear more concinnous and rational . Therefore let us take some account of what the 2 first opinions alledge one against another , and how they are proved by their promoters and defendants : now , if they be found unable to withstand the shock of one anothers opposition ; we may reasonably cast our eies upon the third , to see what force it brings to vouch its interest , and how it will behave it self in the encounter . CHAP. II. Daily creation of Souls is inconsistent with the Divine Attributes . THe first of these opinions that offers it self to Tryal is , that God daily creates humane souls , which immediately are united unto the bodies that Generation hath prepared for them . Of this side are our later Divines , and the generality of the Schoolm●n . But not to be born down by Authoritys , Let us consider what reason stands against it . Therefore , ( 1 ) If our Souls came immediately out of the hands of God when we came first into these bodies , Whence then are those enormously brutish inclinations , that strong natural proclivity to vice and impiety , that are exstant in the children of men ? All the works of God bear his image , and are perfect in their kind . Purity is his nature , and what comes from him , proportionably to its capacity partakes of his perfections . Every thing in the natural world bears the superscription of his wisdome and goodness ; and the same fountain cannot send forth sweet waters and bitter . Therefore 't is a part of our alleagiance to our Maker to believe , that he made us pure and innocent and if we were but just then framed by him when we were united with these terrestrial bodi●s , whence should we contract such degenerate propensions ? Some tell us , that this impu●ity was immediately deriv'd from the bodies we are unired to ; But , how is it possible , that purely passive insensible Matter should transfuse habits or inclinations into a Nature that is quite of an other Make and Quality ? How can such a cause produce an effect so disproportionate ? Matter can do nothing but by motion , and what relation hath that to a moral contagion ! How can a Body that is neither capable of sense nor sin , infect a soul , as soon as 't is unied to it , with such vitious debauched dispositions ? But others think to evade by saying , That we have not these depravities in our natures , but contract them by custome , education , and evill usages . How then comes it about , that those that have had the same care and industry used upon them ; and have been nurtured nuder the same d scipline and severe oversight , do so vastly and even to wonder differ in their inclinations ? How is it that those that are under continual temptations to vice , are yet kept within the bounds of vertue , and sobriety ? And yet that others , that have strong motives and allurements to the contrary , should violently break out into all kinds of extravagance and impiety ? Sure , there is some what more in the matter than those general causes , which may be common to both ; and which many times have quite contrary effects . ( 2 ) This Hypothesis , that God continually creates humane souls in these bodies , consists not with the honour of the Divine Attributes . For , ( 1 ) How stands it with the goodness and benignity of that God , who is Love , to put pure and immaculate spirits , who were capable of living to him and with him , into such bodies as will presently desile them , deface his image , pervert all their powers and faculties , incline them to hate what he most loves , and love what his soul hateth ; and that , without any knowledge or concurrence of theirs , will quite marre them as soon as he hath made them , and of dear Children , render them rebells or enemies , and in a moment from being like Angels transform them into the perfect resemblance of the first Apostates , Devils ? Is this an effect of those tender mercies that are over all his works ? And ( 2 ) Hath that Wisdome that hath made all things to operate according to their natures , and provided them with what ever is necessary to that end , made myriads of noble Spirits capable of as noble operations , and presently plunged them into such a condition wherein they cannot act at all according to their first and proper dispositions , but shall be necessitated to the quite contrary ; and have other noxious and depraved inclinations fatally impos'd upon their pure natures Doth that wisdome , that hath made all things in number , weight , and measure , and disposed them in such exact harmony and proportions , use to act so ineptly ? And that in the best and noblest pieces of his Creation ? Doth it use to make and presently destroy ? To frame one thing and give it such or such a nature , and then undo what he had done , and make it an other ? And if there be no such irregular methods used in the framing of inferiour Creatures , what reason have we to suspect that the Divine Wisdome did so vary from its self in its noblest composures ? And ( 3 ) , Is it not a great affront to the Divine Justice , to suppose , as we are commonly taught , that assoon as we are born , yea , and in the Womb , we are obnoxious to eternal wrath and torments , if our Souls are then immediately created out of nothing ? For , To be just is to give every one his due ; and how can endless unsupportable punishments be due to innocent Spirits , who but the last moment came righteous , pure , and immaculate out of their Creators hands ; and have not done or thought any thing since , contrary to his will or Laws , nor were in any the least capacity of sinning . I , but the first of our order , our General head and Representative , sinned , and we in him ; thus we contract guilt as soon as we have a beeing , and are lyable to the punishment of his disobedience . This is thought to solve all , and to clear God from any shadow of unrighte●sness . But what ever truth there is in the thing it self , I think it cannot stand upon the Hypothesis of the souls immediate Creation nor yet justifie God in his proceedings . For , ( 1 ) If I was then newly created when first in this body ; what was Adam to mee , who sinned above 5000 years before I came out of nothing ? If he represented me , it must be as I was in his Loins , that is , in him as an effect in a cause . But so I was not , according to this Doctrine ; for my soul ownes no Father but God , its immediate progenitour . And what am I concern'd then in his sins , which had never my will or consent , more then in the sins of 〈◊〉 , or Julius Caesar ? Nay , than in the sins of Belzebub or Lucifer ? And for my body , 't is most likely , that never an Atom of his , ever came at mee ; or , if any did , he was no cause on 't . Besides , that of it self is neither capable of sense , sin , guilt , nor punishment : or , ( 2 ) Admitting that we become thus obnoxious assoon as in the body , upon the account of his default , How doth it comport with the divine Justice , in one moment to make such excellent creatures , and in the next to render them so miserable , by thrusting them into a condition , so fatally obnoxious ; especially since they were capable of living and acting in bodies more perfect , and more accommodate to their new undesiled natures . Certainly , could they have been put to their choice whether they would have come into being upon such termes , they would rather have been nothing for ever . And God doth not use to make his creatures so , as that , without their own fault , they shall have cause to unwish themselves . Hitherto in this second general Arg. I have dealt against those that believe and assert the original depravity of our natures : which those that deny , may think themselves not pinch't by or concern●d in ; Since they think they do no such dishonour to the divine Attributes , while they assert , that we were not made in so deplorable and depraved a condition , but have so made our selves by our voluntary aberrations . But neither is this a fit Plaister for the sore , supposing our souls to be immediately created and so sent into these bodies . For still it seems to be a diminutive and disparaging apprehen●on of the infinite and immense Goodness of God , that he should detrude such excellent creatures as our souls into a state so hazardous , wherein he seeth it to be ten thousand to one , but that they will corrupt , and defile themselves , and so make themselves miserable here , and to eternity hereafter . And certainly , be we as indifferent naturally to good and evill as can be supposed ; yet great are the disadvantages to virtue that all men unavoidably meet with , in this state of imperfection . For considering , that our infant and growing age is an age of sense , in which our appetites , and passions are very strong , and our reasons weak , and scarce any thing but a chain of imaginations , 't is I say great odds , but that we should be caryed to inordinacy , and exceed the bounds the divine laws have set us . So that our lower powers of sense and passions using to have the head , will grow strong and impetuous ; and thus 't is an hundred to one but we shall be rooted in vice , before we come to the maturity of our reasons , or are capable of the exercise of virtue . And wofull experience teacheth us , that most men run so far before they consider whither they are agoing , that the care and diligence of all their lives after , will scarce reclaim them . Besides , the far greatest part of the world are led into wickednesse and all kinds of debauchery , by corrupt and vitious education . And 't is not difficult to observe what an inormous strength , bad education hath to deprave and pervert well dispos'd inclinations . Which things consider'd , this way also methinks reflects a Disparagement on the Divine Attributes : Since by creating souls daily and putting them into such bodies , and such parts of the world as his infinite Wisdome sees will debauch them , and pervert them from the ways of righteousnesse and happinesse , into those of vice and misery ; he deals with them lesse mercifully then a parent among us would with his Off-spring . And to suppose God to have lesse goodnesse then his degenerate creatures , is to have very narrow apprehensions of his perfections , and to 〈◊〉 him of the honour due to his Attributes . ( 3 ) It hath been urged with good probability by great and wise Sages , that 't is an unbecomming apprehension of the Majesty on high , to suppose him assistant to unlawful and unclean coitions , by creating a soul to animate the impure foetus . And to think , It is in the power of brutish lust to determine Omnipotence to create a Soul , whensoever a couple of unclean adulterers shall think fit to join in their bestial pleasures ; is methinks to have a very mean apprehension of the divine Majesty and Purity . This is to make him the worst of Servants by supposing him to serve his creature's vices , to wait upon the vilest actions , and to engage the same Infinite Power that made the world for the perfecting what was begun by dissolute wantons . This Argument was used of old by pious and learned Origen , and hath been imployed in the same service since , by his Modern defendents . But I foresee an evasion or two , that possibly with some may stand for an answer , the removal of which will clear the businesse . It may be pretended that God's attending to create souls for the supply of such generations , is but an act of his justice , for the detection , and consequently punishment , of such lawless offenders ; which therefore will be no more matter of disparagement then the waiting of an Officer of justice to discover and apprehend a Malefactour . But this Subterfuge cannot elude the force of the Argument , for it hath no place at all in most adulteries ; yea great injustice and injury is done many times by such illegitimate births ; the child of a stranger being by this means admitted to carry away the inheritance from the lawful off-spring . Besides , God useth not ordinarily to put forth his Almighty power to discover secret miscarriages , except sometimes for very remarkable and momentous ends , but leaves hidden iniqui●es to be the objects of his own castigations . And if discovery of the fault be the main end of such creations , methinks that might be done at a cheaper rate , that should not have brought so much inconvenience with it , or have exposed his own innocent and harmlesse off-spring to undeserv'd Reproach and Infamy . But further it may be suggested , that it is no more indecent for God to create souls to furnish those unlawful Generations , then it is that a man should be nourisht by meat that he hath unlawfully come by , or that the Cattle which he hath stoln should ingender with his own . But the difference of these instances from the case in hand is easily discernable ; in that the nourishment and productions spoken of , proceed in a set orderly way of natural causes , which work fatally and necessarily without respect to morall circumstances ; And there is no reason , it should be in the power of a sinful creature to ingage his Maker to pervert or stop the course of nature , when he pleaseth . But in the case of creating souls , God is supposed to act by explicit and immediate Will , the suspending of which , in such a case as this , is far different in point of credit and decorum , from his altering the setled Laws he hath set in the Creation , and turning the world upside-down . I might further add ( 4ly ) , That it seems very incongruous and unhandsome to suppose , that God should create a souls for the supply of one monstrous body . And of such prodigious productions there is mention in History . That 's a remarkable instance in Sennertus , of a Monster born at Emmaus with two hearts , and two heads ; the diversity of whose appe●ites , perceptions and affections , testified that it had two souls within that bi-partite habitation . Now , to conceive the most wise Maker and Contriver of all things , immediately to create two souls , for a single body , rather then suffer that super-plus of matter which constitutes the monstrous excrescence to prove effoete & inanimate , is methinks a derogatory apprehension of his wisdome , and supposeth him to act more ineptly in the great and immediate instances of his power , than in the ordinary course of nature about less noble and accurate productions . Or , if it be pretended , that Souls were sent into them while the bodies were yet distinct , but that after wards they grew into one : This , I say will not heal the breach that this Hypothesis makes upon the divine Wisdome ; it ●acitely reflecting a shameful oversight upon Omniscience , that he should not be aware of the future coalescence of these bodies into one , when he made souls for them ; or at least , 't is to suppose him , knowingly to act ineptly . Besides , that the rational soul is not created till the body , as to the main stroaks of it at least , is framed , is the general opinion of the Assertours of daily creation ; So that then there is no roome for this evasion . And now one would think that an opinion so very obnoxious , and so lyable to such grand inconveniences , should not be admitted but upon most pressing reasons and ineludable demonstrations . And yet there is not an argument that I ever heard of from reason to inforce it , but only such as are brought from the impossibility of the way of Traduction , which indeed is chargeable with as great absurdities , as that we have been discoursing of . 'T is true , several Scriptures are prest for the service of the cause ; but I doubt much against their intent and inclination . General testimonies there are to prove that God is the Father and Creatour of Souls , which is equally true , whether we suppose it made just as it is united to these bodies , or did praeexist , and was before them ; But that it is just then created out of nothing when first it comes into these earthly bodies , I know not a word in the inspired Writings that speaks it . For that saying of our Saviour , My Father worketh hitherto , and I work , is by the most judicious understood of the works of preservation and providence . Those of creation being concluded within the first Hebdomade , accordingly as is exprest in the History , that God on the seventh day rested from all his works . Nor can there an instance be given of any thing created since , or is there any pretended , but that which hath been the subject of our inquiry ; which is no inconsiderable presumption , that that was not so neither ; since the divine way of working is not pari● colour or humoursome , but uniform , and consonant to the laws of exactest wisdome . So that for us to suppose that God , after the compleating . of his Creation , and the laws given to 〈◊〉 things for their action , and continuanc● to be every moment working in a quit● other way in one instance of beings , tha● he doth in all besides ; is methinks a som● what odd apprehension , especially whe● no Reason urgeth to it , and Scripture silent . For such places as this [ the 〈◊〉 of the Spirits of all flesh , the Father 〈◊〉 Spirits . The spirit returns to God 〈◊〉 gave it . The souls which I have mad● We are his off-spring . Who formeth 〈◊〉 spirit of man within him , and the like signifie no more , but that our souls 〈◊〉 a nearer relation to God then our bodies as being his immediate workmanship made without any creature-interposal and more especially regarded by him But to inferre hence , that they 〈◊〉 then produced when these bodies 〈◊〉 generated , is illogicall and inconsequen● So that all that these Scriptures will ser● for , is only to disprove the Doctrine 〈◊〉 Fraduction , but makes not a tittle for the ordinary Hypothesis of Daily Creation against Praeexistence . CHAP. III. ( 2 ) Traduction of souls is impossible , the reasons for it weak and frivolous , the proposal of Praeexistence . THus then we have examind the first way of stating the Soul's original , that of continual Creation ; and finding no sure resting place for our inquiry here , we remove to the second . The way of Traduction or seminal Propagation . And the adherers to this Hypothesis are of 2 sorts , viz. either such as make the soul to be nothing but a purer sort of matter , or of those that confess it wholly spiritual and immaterial . He dispatch the former , briefly strike at the root of their misconceit of the souls production , and shew it cannot be Matter , be it as pure as can be conceived . Therefore ( I ) If the soul be matter , then whatever perceptions or apprehensions it hath , or is capable of , they were let in at the senses . And thus the great Patron of the Hypothesis states it , in his Leviathan , and other writings . But now clear it is that our Souls have some conceptions , which they never received from external sense ; For there are some congenite implicite Principles in us , without which there could be no sensation ; since the images of objects are very smal and inconsiderable in our brains , comparatively to the vastness of the things which they represent , and very unlike them in multitudes of other circumstances , so that 't were impossible we should have the sensible representation of any thing , were it not that our souls use a kind of Geometry , or mathematick Inference in judging of external objects by those little hints it finds in material impressions . Which Art and the principles thereof were never received from sense , but are presupposed to all sensible perceptions . And , were the soul quite vold of all such implicit notions , it would remain as senselesse as a stone for ever . Besides , we find our minds fraught with principles logical , moral , metaphysical , which could never owe their original to sense otherwise , then as it gives us occasions of using them . For sense teacheth no general propositions , but only affords singulars for Induction ; which being an Inference , must proceed from an higher principle that ownes no such dependence on the senses as being found in the mind , and not deriv'd from any thing without . Also we find in our selves mathematical notions , and build certain demonstrations on them , which abstract from sense and matter . And therefore never had them from any material power but from somthing more sublime and excellent . But this Argument is of too large a consideration to be treated of here and therefore I content my self with those brief Touches , and passe on . ( 2 ) If the soul be matter 't is impossible it should have the sense of any thing : for either the whole image of the object must be received in one point of this sensitive matter ; a thing absurd at first view , that such variety of distinct and orderly representations should be made at once upon a single atom ; or the whole image is imprest upon every point , and then there would be as many objects as there are points in this matter ; and so every thing would be infinitely multiplyed in our delusive senses . Or finally , every part of the soul must receive a proportionable part of the image ; and then , how could those parts communicate their perceptions to each other , and what should perceive the whole ? This Argument is excellently managed by the great Dr. H. More , in whose writings this fond Hypothesis is fully triumpht over , and defeated . Since therefore the very lowest degree of perception , single and simple sense , is incompatible to 〈◊〉 body or matter , we may safely conclude , that the higher and nobler operations of imagining , remembring , reasoning , and willing must have a cause and source that is not Corporeal . Thus therefore those that build the souls traduction upon this ground of its being only body and modified matter , are disappointed in the foundation of But ( 2 ) Another sort of assertors of traduction teach the Soul to be spiritual and incorporeal , and affirm that by a vertue deriv'd from the first benediction , it can propagate its like ; one soul emitting another as the body doth the matter of Generation . The manner of which spiritual production useth to be illustrated by one candles lighting another ; and a mans begetting a thought in anothers mind , without diminishing of his own . This is the most favourable representation of this opinion , that I can think on . And yet , if we nearly consider it , it will appear most absurd & unphilosophical For if one soul produce another , 't is either out of nothing or something praeexistent . If the former , 't is an absolute creation , which all philosophy concludes impossible for a Creature . And if it be pretended that the Parent doth it not by his proper natural virtue but by a strength imparted by God in the first blessing , Increase and multiply , so that God is the prime agent , he only the instrument : I rejoin , that then either God hath thereby obliged himself to put forth a new and extraordinary power in every such occasion , distinct from his influence in the ordinary course of nature : Or else ( 2 ) he only concurres by his providence , as he doth to our other natural actions , we having this Ability bestowed upon our very natures . He that asserts the first , runs upon all the rocks that he would avoid in the former Hypothesis of continual Creation , and God will be made the cause of the sin and misery of his spotless and blameless creatures ; which absurdities he cannot shun by saying , that God , by interposing in such productions , doth but follow the rules of acting , which he first made while man was innocent . For certainly infinite goodnesse would never have tyed up it self to such Laws of working , as he foresaw would presently bring unavoidable inconvenience , misery , and ruine upon the best part of his workmanship . And for the second way , it supposeth God to have no more to do in this action then in our eating and drinking . Consequently , here is a creation purely natural . And ●methinks if we have so vast a power to ●ring the ends of contradictorys together , ●omthing out of nothing , ( which some deny to Omnipotence it self ) t is much we cannot conscrve in being our creature 〈◊〉 produced , nor our own intimate selves , since conservation is not more then creation . And t is much , that in other thing we should give such few specimens of so vast an ability ; or , have a power so divine and excellent , and no faculty to discerne it by . Again ( 2 ) if the Soul be immediately produced out of nothing , be the agent who it will , God or the Parent , it will be pure and sinlesse . For , supposing our parents to be our Creators ; they make 〈◊〉 but as natural agents , and so can only transmit their natural qualities , but not their moral pravities . Wherefore there can no better account be given from this way how the soul is so debauched and infected assoon as it comes into the body , 〈◊〉 in the former , and therefore it fails in the main end it is design'd for . Thus we see then that the traduction of the soul supposing it to be produced out of nothing , cannot be defended . Nor doth the second general way , yield any more relief to this Hypothesis . For if it be made of any thing praeexistent , it is either of matter or spirit . The former we have undermin'd and overthrown already , in what was said against those , that hold it to be body . And if it be made out of any spiritual substance , it must be the soul of the parent , ( except we will revive the old enthusiastick conceit of its being a particle of the divine essence ) which supposition is against the nature of an immaterial being , a chief property of which , is to be indiscerpible . Nor do the similitudes I mention'd in the proposal of the Hypothesis , at all fit the businesse ; for one candle lights another , by separable emissions that passe from the flame of that which is kindled , to the ●ieke of the other . And flame is a body whose parts are in continual flux , as a ●iver . But the substance of the soul is stable , permanent , and indivisible , which quite makes it another case . And for a mans informing anothers mind with a thought which he had not conceived , it is not a production of any substance , but only an occasioning him to exertan operation of his mind which he did not before . And therefore makes nothing to the illustrating , how a soul can produce a soul , a substance distinct and without it self ; Thus we see how desperate the case of the soul's original is in the Hypothesis of Traduction also . But yet to let it have fair play , wee 'l give it leave to plead it's cause ; and briefly present what is most material in its behalf . There are but two reasons that I can think of , worth a naming ( 1 ) A man begets a man , and a man he is not without a soul , therefore 't is pretended that the soul is begotten . But this argument is easily detected of palpable sophistry , and is as if one should argue , a man is mortall therefore his soul is mortall , or is fat and lusty therefore his soul is so . The absurdity of which kinds of reasoning lyes in drawing that into a strict and rigorous affirmation , which is only meant according to vulgar speech , and is true only , in some remarkable respect or circumstance . Thus we say , A man begetts a man , because he doth the visible and only sensible part of him ; The vulgar , to whom common speech is accommodate , not taking so much notice of what is past the ken of their sences . And therefore Body in ordinary speaking is oft put for Person as here man for the body . Sometimes the noblest part is us'd for the whole , as when 't is said 70 souls went down with Jacob into Egypt ; therefore such arguments as the assertours of traduction make use of , which are drawn from vulgar schemes of speech , argue nothing but the desperatenesse of the cause , that needs such pitiful sophistries to recommend it . Such are these proofs which yet are some of the best I meet with , The seed of the woman shall break the serpents head ; 66 souls descended out of Jacobs loins ; Adam begat a son in his own likenesse , and such like . According to this rate of arguing the scripture may be made speak any thing that our humoursome phancies please to dictate . And thus to rack the sacred writings , to force them whether they will or no to bring evidence to our opinions ; is an affront to their Authority that 's next to the denying on 't . I might adde ( 2 ) that begetting also hath a latitude , and in common speech signifies not a strict and philosophical production ; So that a man begets a man , though he only generates the body , into which fitly prepared descends a soul. And he that doth that upon which another thing necessarily follows , is said to be the cause of both . ( 2 ) The adherents to traduction use to urge , that , except the whole man soul and body be propagated , there is no account can be given of our original defilement . And scripture gives evident testimony to that early pollution ; for we are said to be conceived in sin , and transgressors from the Womb. We have already seen that indeed the way of daily creating souls , cannot come off but with vilely aspersing the divine attributes . And it hath been hinted , that neither can Traduction solve the business : for if the Parent beget the soul out of nothing , it will be as pure and clean as if God himself were it's immediate creatour ; for though a clean thing cannot come out of an unclean , when any thing of the substance of the producent is imparted to the effect ; yet where 't is made out of nothing the reason is very different , Yea , the soul in all the powers that are concern'd in this production is now as clean and pure as ever 't was ; for it is suppos'd to do it by a capacity given , at its first creation while pure and innocent ; in which respect it is not capable of moral contagion ; this being an ability meerly natural and plastick , and not at all under the imperium or command of the will the only seat of morall good and evill . Or , if our souls are but particles and decerptions of our parents , then I must have been guilty of all the sins that ever were committed by my Progenitors ever since Adam ; and by this time , my soul would have been so deprav'd and debauch'd , that it would be now brutish , yea diabolical . Thus then we see , that even upon this reason 't is necessary , to pitch upon some other Hypothesis , to give an account of the pravity of our natures ; which both these fayl in the solution of . And , since the former committs such violence upon the honour of the divine Attributes , since the latter is so contrary to the nature of things , and since neither can give any satisfaction in the great affairs of providence and our natures , or have any incouragement from the Sacred Volume ; 'T is I think very excusable for us to cast our eies abroad , to see if there be no other way , that may probably unriddle those mysteries , and relieve the minds of anxious and contemplative inquirers . In which search , if we light on any thing that doth sweetly accord with the Attributes of God , the nature of things , and unlocks the intricacies of Providence ; I think we have found , what the two former opinions aim at , but cannot make good their pretences to . And may salute the truth with a joyfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore from the modern disputants , let us look towards the antient Sages , those eastern Sophi , that have fill'd the world with the same of their wisdome ; And since our inquiries are benighted in the west , let us look towards the East ; from whence 't is likely the desired light may display it self , and chase away the darknesse that covers the face of those theories . Therefore it was the opinion of the Indian Brachmans , the Persian Magi , the Aegyptian Gymnosophists , the fewish Rabbins , some of the Graecian Philosophers , and Christian Fathers , that the souls of men were created all at first ; and at several times and occasions upon forfeiture of their better life and condition , drop't down into these terrestrial bodies . This the learned among the Jews made a part of their Cabbala , and preten to have received it from their great Law-giver , Moses : which Hypothesis , if it appear but probable to an impartial inquiry , will even on that account be preferrible to both the former , which we have seen to be desperate . CHAP. IV. ( Praeexistence ) Praeexistence cannot be disproved . Scripture saith nothing against it . It 's silence is no prejudice to this Doctrine , but rather an Argument for it , as the case standeth . Praeexistence was the common opinion of our Saviour's times . How , probably , it came to be lost in the Christian Church . THerefore let us see what title it can shew for our assent , or whether it can prove it self worthy of the Patronage of those great Authors that have owned it . ( 1 ) Then , Whether this Doctrine be true or no , I m'e confident it cannot be proved false : for if All souls were not made together , it must be , either because God could not do it ; or because he would not , for the first , I suppose very few have such narrow conceptions of the divine power , as to affirm that omnipotence could not produce all those beings at first , which apart he is suppos'd to create daily ; which implies no contradiction , or as much as difficulty , to be conceived ; and which de facto he hath done in the case of Angells . Or , if inconsistence with any Attribute should be pretended , that shall be prov'd quite otherwise hereafter ; And the amicable consistence of this Hypothesis with them , yea the necessity of it , from this very consideration of the divine Attributes , shall be argued in the process . Therefore , whoever concludes that God made not all souls of old , when he produced the world out of nothing , must confesse the reason of this assertion to be , because he would not . And then I would ask him , how he came to know what he affirms so boldly ? Who acquainted him with the Divine Counsells ? Is there a word said in his revealed will to the contrary ? or , hath he by his holy penmen told us that either of the other waies was more suitable to his beneplaciture ? Indeed , 't is very likely that a strong and ready phancy , possest with a perswasion of the falshood of this Hypothesis , might find some half phrases in scripture , which he might suborne to sing to the tune of his imagination . For , in such a Miscellaneous piece as the Bible is , it will not be difficult for a man that 's strongly resolv'd against an opinion , to find somewhat or other that may seem to him to speak the language of his phancy ; And therefore it shall go hard , but that those whom their education or prejudice have ingaged against this Hypothesis , will light on some obscure pieces of texts , and broken sentences or other , that shall seem to condemn what they disapprove of . But I am securely confident , that there is not a sentence in the sacred volume , from end to end , that ever was intended to teach , that all souls were not made of old ; or that , by a legitimate consequence , would inferre it . And if any there be that seem to look another way , I dare say they are collateral , and were never designed by the divine Authors for the purpose they are made to serve , by the enemies of Praeexistence . Wherefore not to conceal any thing that with the least shew of probability can be pretended from the sacred volume in discountenance of the Doctrine of Praeexistence , I 'le bring into view whatever I know to have the least face of a Testimony to the contrary , in the divine Revelations . That so , when it shall appear that the most specious Texts that can be alledg'd , have nothing at all in them to disprove the souls praeexistence , we may be secure that God hath not discovered to us in his written will , that 't was not his pleasure to create all souls together . Therefore ( I ) , It may be pretended , that the Doctrine of Praeexistence comports not with that innocence and integrity in which the Scripture determines Adam to have been made . Since it supposeth the descent into these bodyes to be a culpable lapse from an higher and better state of Life , and this to be a state of incarceration for former delinquencies . To this I answer . ( 1 ) No one can object any thing to purpose against Praeexistence from the unconceiveablenesse of it , untill he know the particular frame of the Hypothesis , without which , all impugnations relating to the manner of the thing , will be wide of the mark , and but little to the businesse . Therefore , if the objectour would have patience to wait till we come to that part of our undertaking , he would find that there was but little ground for such a scruple . But however to prevent all cavillings , in this place I 'le shew the invalidity of this objection . Wherefore , ( 2 ) There is no necessity from the Doctrine of Praeexistence to suppose Adam a delinquent , before his noted transgression in a terrestrial body : for considering , that his body had vast advantages above ours , in point of beauty , purity , and serviceablenesse to the soul , what harshness is there in conceiving that God might send one of those immaculate Spirits that he had made , into such a Tenement , that he might be his steward in the affairs of this lower Family ; and an overseer , and ruler of those other creatures that he had order'd to have their dwelling upon earth . I am sure , there is no more contrariety to any of the Divine Attributes in this supposition , then there is in that , which makes God to have sent a pure spirit , which he had just made , into such a body . Yea , ( 3 ) Supposing that some souls fell , when the Angells did ( which the process of our discourse will shew to be no unreasonable supposition ) this was a merciful provision of our Maker , and a generous undertaking for a Seraphick and untainted Spirit . For by this means , fit and congruous matter is prepared for those souls to reside and act in , who had rendred themselves unfit to live and injoy themselves in more refined bodyes . And so those spirits that had sinn'd themselves into a state of silence and inactivity , are by this seasonable means , which the divine Wisdome and Goodnesse hath contriv'd for them , put once more into a capacity of acting their parts anew , and comming into play again . Now if it seem hard to any to conceive how so noble a spirit in such an advantagious body , should have been impos'd upon by so gross a delusion , and submit so impotently to the first temptation ; He may please to consider , that the difficulty is the same , supposing him just then to have been made ; if we grant him but that purity and those great perfections both of will , and understanding , which orthodox theology allows him . Yea again ( 4 ) I might ask What inconvenience there is in supposing , that Adam himself was one of those delinquent souls , which the divine pitty and compassion had thus set up again ; that so , so many of his excellent creatures might not be lost and undone irrecoverabiy : but might act anew , though upon a lower stage in the universe : A due consideration of the infinite foecundity and fulnesse of the divine goodnesse will , if not warrant , yet excuse such a supposition . But now if it be demanded , What Adam's standing had been to his posterity , had he continued in the state of innocence ; and how sin and misery is brought upon us by his Fall , according to this Hypothesis : I answer , that then among many other great priviledges , he had transsmitted downwards by way of natural generation that excellent and blessed temper of body ; which should have been like his own happy crasis . So that our apprehensions should have been more large and free , our affections more regular and governable ; and our inclinations to what is good and vertuous , strong and vigorous . For we cannot but observe in this state , how vast an influence the temper of our bodyes hath upon our minds ; both in reference to intellectual and moral dispositions . Thus , daily experience teacheth us , how that , according to the ebb or flow of certain humours in our bodies , our witts are either more quick , free , and sparkling , or else more obtuse , weak , and sluggish . And we find that there are certain clean and healthy dispositions of body which make us cheerful , and contented ; others on the contrary ●orose , melancholly , and dogged . And 't is easie to observe how age or sicknesse sowres , and crabbs our natures . I might instance in allmost all other qualities of the mind , which are strangely influenc● and modifyed according to the bodie 's constitution . But none will deny so plain a truth ; and therefore I forbear to insist further on it . Nor need I mention any more advantages ; so many , and such great ones , being consequent upon this . But our great Protoplast and representative , falling through his unhappy disobedience , besides the integrity and rectitude of his mind , he lost also that blessed constitution of Body , which would have been so great a priviledg to his off spring : so that it became now corrupt , weak , and indisposed for the nobler exercises of the soul ; and he could transmit no better to us , then himself was owner of . Thus we fell in him , and were made miserable by his transgression . We have bodies convey'd to us , which strangely do bewitch and betray us . And thus we all bear about us the marks of the first apostacy . There are other sad effects of his defection , but this may suffice for my present purpose . Thus we see how that the derivation of original depravity from Adam is as clear in this Hypothesis , as can be pretended in either of the other . And upon other Accounts it seems to have much the advantage of both of them . As will appear to the unprejudiced in what is further to be discours'd of . Finally , therefore , If the urgers of the Letter of Genesis of either side , against this Hypothesis , would but consider , That the souls that descend hither , for their praevarication in another state , lye in a long condition of silence and insensibility , before they appear in terrestrial bodies ; each of them then might , from the doctrine of Praeexistence thus stated , gain all the advantages which he supposeth to have by his own opinion , and avoid all those absurdities which he seeth the other run upon . If the Assertours of daily Creation think it clear from Scripture that God is the Father of Spirits , and immediate maker of souls , they 'l find the same made good and assented to in this Hypothesis . And if they are unwilling to hold — any thing contrary to the Nature of the soul , which is immortal and indiscerpible , the Doctrine of Praeexistence amicably closeth with them in this also . And if the Patrons of Traduction would have a way , how sin and misery may be propagated from our first Parent without aspersing the divine Attributes , or affirming any thing contrary to the phaenomena of Providence , and Nature ; this Hypothesis will clear the businesse ; It giving us so fair an Account how we all dye in Adam , without blotting the Wisdome , Justice , or Goodnesse of God , or affirming any thing contrary to the Appearances of Nature . I have been the longer on this Argument , because 't is like to be one main objection ; And we see it is so far from prejudicing , that it is no inconsiderable evidence of the truth of Praeexistence . And now , besides this that I have named , I cannot think of any Arguments from Scripture against this Doctrine , considerable enough to excuse a mention of them . However , if the candid Reader will pardon the impertinency I 'le present to view what I find most colourable . Therefore ( 2 ) , It may be some are so inadvertent as to urge against our souls having been of old , that , Sacred writ says We are but of Yesterday ; which expression of divine Scripture , is questionlesse to be understood of our appearance on this stage of Earth . And is no more an Argument against our Praeexistence , then that other phrase of his , Before 〈◊〉 go hence , and Bee no more , is against our future existence in an other state after the present life is ended . Nor will it prove more the business it is brought for , then the expression of Rachels weeping for her Children because they were not , will inferre , that they were , absolutely nothing . Nor can any thing more be made . ( 3 ) Of that place in Ecclesiastes , Yea better is he than both they , ( meaning the dead and living ) which hath not yet been ; since , besides that 't is a like scheme of speech with the former , it seems more to favour , then discountenance Praeexistence for what is absolutely nothing can neither be worse , nor better . Moreover , we comming from a state of silence and inactivity when we drop into these bodies , we were before , as if we had not been ; and so there is better ground in this case , for such a manner of speaking , then in meer non-appearance ; which yet scripture phraseth a Not being . And now I cannot think of any place in the sacred volume more that could make a tolerable plea against this Hypothesis , of our souls having been before they came into these bodyes ; except ( 4 ) Any will draw a negative Argument from the History of the Creation , concluding that the Souls of men were not made of old , because there is no mention there , of any such matter . To which I return briefly , That the same Argument concludes against the being of Angells of whose creation there is no more say'd in the first story then of this inferiour rank of spirits , souls . The reason of which silence is commonly taken to be , because Moses had here to do with a rude and illiterate people , who had few or no apprehensions of any thing beyond their senses , and therefore he takes notice to them of nothing but what was sensible and of common observation . This reason is given also why minerals were omitted . 'T were an easy matter , to shew how the outward cortex , the Letter of this History is adapted to mean and vulgar apprehensions , whose narrowness renders them incapable of sublimer speculations . But that being more then needs for our present purpose , I shall forbear to speak further of it . I might ( 2 ) further adde , that great and learned Interpreters tell us , that all sorts of spirits , angels , and souls are symbolically meant by the creation of heaven , and light . And , if it were directly in the way of our present businesse , it might be made appear to be no improbable conjecture . But I referre him that is curious in this particular to the great Restorer of the antient Cabbala , the Learned Dr. H. More in his conjectura Cabbalistica . And now from the consideration of the silence of the first History , we descend to the last and most likely to be urged scruple , which is to this purpose . ( 5 ) We are not to step beyond the divine Revelations , and since God hath made known no such Doctrine as this , of the Souls Praeexistence any where in his word , we may reasonably deny it , or at least have no ground to imbrace it . This is the most important objection of all the rest , and most likely to prepossess timerous and wary inquirers against this Hypothesis ; wherefore I conceive that a full answer to this doubt , will prevent many scrupulous Haesitations , and make way for an unprejudic'd hearing of what I have further to alledg in the behalf of this opinion And ( 1 ) I wish that those that urge Scripture silence to disprove praeexistence would consider , how silent it is both in the case of Daily Creation , and Traduction , we have seen already that there is nothing in Sacred writ to warrant either , but only such Generalls from which the respective Patrons of either Doctrine would inferre their own conclusion , though indeed they all of them with better right and congruity prove Praeexistence . ( 2 ) I suppose those that argue from Scripture-silence in such cases mistake the design of Scripture , which is not to determine points of speculation , but to be a rule of Life and Manners . Nor doth it otherwise design the teaching of Doctrinals , then as they have a tendency to promote the divine life , righteousnesse , and Holinesse . It was never intended by it's inspired Authors to fill our Heads with notions , but to regulate our disorderly appetites and affections , and to direct us the way to a nobler happinesse . Therefore those that look for a systeme of opinions in those otherways-designed writings , do like him that should see for a body of natural Philosophy , in Epictetus his moralls , or Seneca's Epistles . ( 3 ) Christ and his Apostles spoke and writ as the condition of the persons with whom they dealt administred occasion , as did also the other Pen-men . Therefore doubtlesse there were many noble theories which they could have made the world acquainted with , which yet for want of a fit occasion to draw them forth were never upon Record . And we know , few speculative truths are deliver'd in Scripture , but such as were call'd forth by the controversies of those times : And Praeexistence was none of them , it being the constant opinion of the Jews , as appears by that Question , Master , was it for this man's sin or his Fathers , that he was born blind , which supposeth it of the Disciples also . Wherefore ( 4 ) There was little need of more teaching of that , which those times were sufficiently instructed in : And indeed , as the case stands , if Scripture-silence be Argumentative , 't wil be for the advantage of Praeexistence ; since it being the then common opinion , and the disciples themselves being of that belief 't is very likely , had it been an errour , that Saviour Saviour or his Apostles would have witnest against it . But there being not a word let fall from them in disapprooval of that opinion , though sometimes occasions were administred ( as by the Question of the Disciples , and some other occurrences ) 't is a good presumption of the soundnesse of it . Now that Praeexistence was the common opinion of the Jews , in those times might be made good with full and convictive evidence , were it worth our labour to insist much upon this Inquiry ; but this being only a by consideration , a brief touch of it will suffice us . One of the great Rabbins therefore , Mr. Ben Israel in his Problems de Creatione , assures us , that Praeexistence was the common belief of all wise men among the Jews , without exception . And the Author of the Book of Wisdome , who certainly was a Jew , probably Philo , plainly supposeth the same Doctrine in that Speech , For I was a witty Child , and had agood Spirit , wherefore the rather being good , I came into a body un●filed . As also did the disciples in their foremention'd Question to our Saviour ; For except they supposed , that he might have si●ned before he was born , the Question had been senslesse and impertinent . Again , when Christ 〈◊〉 them , whom men said he was they answered , that some said John the Baptist , others Elias , others Jeremias or one of the Prophets , which sayings of theirs suppose their beliefe of a Metempsychosis & consequently of Praeexistence . These , one would think , were very proper occasions for our Saviour to have rectified his mistaken followers , had their supposition been an errour , as he was wont to do in cases not more considerable . Therefore if the enemies of Praeexistence will needs urge scriptures supposed silence against it ; they have no reason to take it amisse if I shew them how their Argument recoyls upon themselves , and destroies their own cause , instead of their Adversaries . ( 5 ) Besides , there were doubtlesse many Doctrines entertain'd by the Apostles and the more learned of their followers , which were disproportion'd to the capacities of the generality , who hold but little Theory . There was strong meat for the more grown and manly Christians , as well as milk for babes , and weaker constitutions . Now Scripture was design'd for the benefit of the most , and they could little understand , and lesse make use of a speculation so remote from common conceit , as Praeexistence . Among us , wise men count it not so proper to deal forth deep and mysterious points in Divinity to common and promiscuous Auditories . Wherefore the Apostles and others of their more improv'd and capable disciples might have had such a Doctrine among them , though it were never expresly defined in their publique writings . And the Learned Origen and some other of the Antients affirme that Praeexistence was a Cabbala which was handed down from the Apostolick ages , to their times ; and we know those were early , and had therefore better advantages of knowing the certainty of such a Tradition , then we at so vast a distance . Nor need any wonder how it came at length to be lost , or at least kept but among a few , who considers the grossnesse of succeeding ages , when such multitudes could swallow the dull and coorse Anthropomorphite Doctrines ; much lesse , if he reflects upon that black night of barbarick ignorance which spread it self over this western world , upon the incursion of those rude and unciviliz'd Nations that ' ore-ran the Empire : out of which darknesse , 't was the work of some Centuries to recover the then obscured region of Civility and Letters . Moreover , it would allay the admiration of any one inquisitive in such researches , when he shall have taken notice of the starting up and prevailing of School-Divinity in the world , which was but Aristotles Philosophy theologiz'd . And we know that Philosophy had the luck to swim in the general esteem and credit , when Platonis● and the more antient wisdome , a branch of which , Praeexistence was ; were almost quite sunk and buried . So that a Theology being now made , out of Aristotelian principles , 't is no wonder that Praeexistence was left out , nothing being suppos'd to have been said of it , by the great Author of that Philosophy ; and his admiring sectators were loath to borrow so considerable a Theory , from their Masters neglected Rival , Plato . But 〈◊〉 at once to remove this stone of offence out of the way , I think Scripture is not so silent in this matter as is imagin'd . And I 'me confident , more can be said from those divine writings in behalf of Praeexistence , then for many opinions , that it's opposers are very fond of , and think to be there evidently asserted . And had this been a commonly received Doctrine , and mens witts as much exercis'd for the defence on 't , as they have been for the common dogmata , I nothing doubt , but that Scriptures would have been heaped up in abundance for it's justification , and it would have been thought to have been plainly witnest to , in the inspired volume . For , as mens phancies wil readily furnish them with a proof of that , of whose truth they are strongly prepossessed ; So , on the contrary , they 'l be very backward to see any evidence of that which is strange to them , and which hath alwaies been reputed an Absurdity . But my Scripture-evidence is not so proper for this place , I intending to make it an Argument by it self . Therefore if the urger of this objection , will but have a little patience till I come so far on the way of my discourse , I hope he may be satisfied that Praeexistence is not such a stranger to scripture as he conceits it . CHAP. V. Reasons against Praeexistence answered . Our forgetting the former state is no argument to disprove it : nor are the other Reasons that can be produc'd , more conclusive . The proof of the possibility of Praeexistence were enough , all other Hypotheses being absurd and contradictious . But it is prov'd also by positive Arguments . NOw therefore to proceed , let us look back upon our progresse , and so enter on what remains ; we have seen , that God could have created all souls at first had he so pleased , and that he hath revealed nothing in his written Will to the contrary . And now if it be found also , that he hath not made it known to our Reasons that 't was not his will to do so , we may conclude this first particular , That no one can say , that the Doctrine of Praeexistence is a falshhood . Therefore let us call to Account the most momentous reasons that can be laid against it , and we shall find that they all have not weight enough in the least to move so rational and solid an opinion . ( 1 ) Then , 't is likely to be urged , that had we lived and acted in a former state , we should doubtlesse have retain'd some remembrance of that condition ; But we having no memory of any thing backwards before our appearance upon this present stage , it will be thought to be a considerable praesumption , that Praeexistence is but a phancy . But I would desire such kind of reasoners to tell me , how much they remember of their state and condition in the womb , or of the Actions of their first infancy . And I could wish they would consider , that not one passage in an hundred is remembred of their grown and riper age . Nor doth there scarce a night passe but we dream of many things which our waking Memories can give us no Account of ; yea old age and some kinds of diseases blot out all the images of things past , and even in this state cause a totall oblivion . Now if the Reasons why we should lose the remembrance of our former life be greater , then are the causes of forgetfulnesse in the instances we have produced , I think it will be clear , that this Argument hath but little force against the opinion we are inquiring into . Therefore if we do but reflect upon that long state of silence and inactivity that we emerged from , when we came into these bodies ; and the vast change we under-went by our sinking into this new and unwonted habitation , it will appear to the considerate , that there is greater reason why we should have forgotten our former Life , then any thing in this . And if a disease or old age can rase out the memory of past actions , even while we are in one and the same condition of Life , certainly so long and deep a swoon as is absolute insensibility and inertnesse , may much more reasonably be thought to blot our the memory of an other Life , whose passages probably were nothing like the transactions of this . And this also might be given as an other Reason of our forgetting our former state , since usually things are brought to our remembrance by some like occurrences . But ( 2 ) Some will argue , If this be a state of punishment for former misearriages how comes it about then , that 't is a better condition then that we last came from viz. the state of silence and insensibility . I answer , That if we look upon our present terrestrial condition an an effect of our defection from the higher Life , and in reference to our former happinesse lost by our own default , 't is then a misery , and a punishment . But if we compare our now-being with the state of inactivity we were deliver'd from , It may then be call'd an After-Game of the divine Goodnesse , and a Mercy . As a Malefactor , that is at first put into a dark and disconsolate dungeon , and afterwards is remov'd to a more comfortable and lightsome prison , may acknowledge his remove to be a favour and deliverance compared with the place he was last confined to ; though with respect to his fault and former liberty , even this condition is both a mulct and a misery . It is just thus in the present case , and any one may make the application . But it will be said , ( 3 ) If our souls liv'd in a former state did they act in bodies , or without them ? The former they 'l say is absurd , and the latter incongruous and unlikely ; since then all the powers the soul hath to exert in a body , would have been idle and to no purpose . But ( 1 ) the most that can be argued from such like objections , is , that we know not the manner of the thing ; and are no Arguments against the assertion it self . And were it granted that the particular state of the soul before it came hither is inconceivable , yet this makes no more against it , then it doth against it's after-condition ; which these very objectors hold to be so , as to the particular modus . But ( a ) Why is it so absurd that the soul should have actuated another kind of body , before it came into this ? Even here 't is immediately united to a purer vehicle , moves and acts the grosser body by it ; And why then might it not in its former and purer state of Life have been join'd only to such a refined body , which should have been suitable to its own perfection and purity ? I 'me sure , many , if not the most of the Antient Fathers thought Angells themselves to be embodyed , and therefore they reputed not this such a grosse absurdity . But an occasion hereafter will draw our pen this way again , and therefore I pass it to a third return to this objection . ( 3 ) Therefore , though it were granted that the soul lived afore-times without a body , what greater incongruity is there in such a supposition , then that it should live and act after death without any union with matter or any body whatsoever , as the objectors themselves conceive it doth ? But all such objections as these will fly away as mists before the sun , when we shall come particularly to state the Hypothesis . And therefore I may be excused from further troubling my self and the Reader about them here . Especially since , as hath been intimated , they prove nothing at all , but that the objectors cannot conceive vvhat manner of state that of Praeexistence was , which is no prejudice to the opinion it self ; that our souls were extant before these earthly bodies . Thus then I hope I have clearly enough made good that all souls might have been created from the beginning ; for ought any thing that is made known , either in the Scriptures or our reasons to the contrary . And thereby have remov'd those prejudices that would have stood in the way of our conclusion . Wherefore we may now without controul , from our proof of , That it may be so , pass on to enquire , whether indeed it is so ; and see , whether it may as well be asserted , as defended . And truly considering that both the other ways are impossible , and this third not at all unreasonable , it may be thought needlesse to bring more forces into the field to gain it the victory , after its enemies are quite scattered and defeated . Yet however , for the pomp and triumph of truth , though it need not their service we shall add some positive Arguments , whereby it may appear , that not only all other ways are dangerous and unpassable , and this irreproveable ; but also that there is direct evidence enough to prove it solid and rational . And I make my first consideration of this kind , a second Argument . CHAP. VI. A second Argument for Praeexistence drawn from the consideration of the Divine Goodnesse , which alwaies doth what is best . ( 2 ) THen , whoever conceives rightly of God , apprehends him to be infinite and immense Goodnesse , who is alwaies shedding abroad of his own exuberant fulnesse : There is no straightness in the Deity , no bounds to the ocean of Love. Now the divine Goodnesse referrs not to himself , as ours extends not unto him . He acts nothing for any self-accomplishment , being essentially and absolutely compleat and perfect . But the object and term of his goodnesse is his creatures good and happinesse , in their respective capacities . He is that infinite fountain that is continually overflowing ; and can no more cease to shed his influences upon his indigent dependents then the sun to shine at noon . Now as the infinite Goodnesse of the deity , obligeth him alwaies to do good , so by the same reason to do that which is best ; since to omit any degrees of good would argue a defect in goodnesse , supposing wisdome to order , and power to execute . He therefore that supposeth God not alwaies to do what is best , and best for his Creatures ( for he cannot act for his own Good ) apprehends him to be lesse good then can be conceived , and consequently not infinitely so . For what is infinite , is beyond measure and apprehension . Therefore to direct this to our purpose , God being infinitely good and that to his Creatures , and therefore doing alwaies what is best for them , methinks it roundly follows that our souls lived and injoy'd themselves of old before they came into these bodies . For since they were capable of living and that in a much better and happier state long before they descended into this region of death and misery ; and since that condition of life and self-enjoyment would have been better , then absolute not-being , may we not safely conclude from a due consideration of the divine goodnesse , that it was so ? What was it that gave us our being , but the immense goodnesse of our Maker ? And why were we drawn out of our nothings but because it was better for us to be , then not to be ? Why were our souls put into these bodies , and not into some more squallid and ugly ; but because we are capable of such , and 't is better for us to live in these , then in those that are lesse sutable to our natures ? And had it not been better for us , to have injoy'd our selves and the bounty and favours of our Maker of old , as did the other order of intellectual creatures ; then to have layn in the comfortless night of nothing till 'tother day ! Had we not been better on 't to have lived and acted in the joyful regions of light and blessednesse with those spirits that at first had being , then just now to jump into this sad plight , and state of sin and wretchednesse . Infinite Power could as well have made us all at once , as the Angells , and with as good congruity to our natures we might have liv'd and been happy without these bodies , as we shall be in the state of separation : since therefore it was best for us , and as easy for our Creatour so to have effected it , where was the defect , if it was not 〈◊〉 〈◊〉 not this to 〈◊〉 his goodnesse ! and to straight-lace the divine beneficence . And doth not the contrary Hypothesis to what I am pleading for , represent the God of Love as lesse good and bountiful , then a charitable mortall , who would neglect no opportunity within his reach of doing what good he could to those that want his help and assistance ? I confesse , the world generally have such narrow and unbecomming apprehensions of God , and draw his picture in their imaginations so like themselves , that few I doubt will feel the force of this Argument ; and mine own observation makes me enter the same suspicion of its successe that some others have who have used it . 'T is only a very deep sense of the divine goodnesse can give it any perswasive energy . And this noble sentiment there are very few that are possest of . However to lend it what strength I can , I shall endeavour to remove some prejudices that hinder it's force and efficacy ; And when those spots and scum are wiped away that mistake and inadvertency have fastned on it , 't will be illustrious by its own brightnesse . CHAP. VII . This first Evasion , that God acts freely , and his meere will is reason enough for his doing , or forbearing any thing , overthrown by four Considerations . Some incident Evasions , viz. that Gods wisdome , or his glory , may be contrary to this display of the divine goodnesse , in our being made of old , clearly taken off . ( 1 ) THerefore , will some say , God worketh freely , nor can he be oblig'd to act but when he pleaseth . And this will and pleasure of his is the reason of our beings , and of the determinate time of our beginning . Therefore if God would not that we should have been made sooner , and in a better state of life , his will is reason enough and we need look no further . To this evasion , I thus Reply . ( 1 ) 'T is true indeed , God is the most Free Agent , because none can compell him to act , none can hinder him from acting . Nor can his creatures oblige him to any thing . But then ( 2 ) The divine liberty and freedome consists not in his acting by meer arbitrarious will as disujnct from his other Attributes . For he is sayd to act according to the counsell of his own will. So that his wisdome and goodness are as it were the Rules whereby his will is directed . Therefore though he cannot be obliged to act by any thing without himself , yet he may by the Laws of his own essential rectitude and perfection . Wherefore I conceive he is said , not to be able to do those things ( which he might well enough by absolute power ) that consist not with his ever blessed Attributes . Nor by the same reason can he omit that which the eternal Law of his most perfect nature ob●geth him to . The summe is , God never Acts by meer will or groundlesse humour , that is a weaknesse in his imperfect creatures ; but according to the immutable Rules of his ever blessed essence . And therefore , ( 3 ) T is a derogation from his infinite Majesty to assert any thing contrary to his Goodnesse upon pretence of his will and pleasure . For whatever is most suteable to this most blessed Attribute , and contradicts no other , that be sure he willeth . Wherefore ( 4 ) If it be better , and more agreeable to the divine goodnesse that we should have been in an happier state , before we came into these bodies , Gods will cannot then be pretended to the contrary , especially it having been proved already , that he hath no way revealed any such will of his ) but rather it is demonstratively clear that his will was , it should be so . Since as God never acts in the absence of his wisdome and goodnesse , so neither doth he abstain from acting when those great Attributes require it . Now if it be excepted again ( 2 ) That 't is true that this Hypothesis is most sutable to the divine goodnesse and the consideration of that alone would inferre it . But how know we but his Wisdome contradicts it . I return briefly , That if it be confest to be so correspondent to , and inferrible from one Attribute , and cannot be prov'd inconsistent with another , my businesse is determin'd . Therefore let those that pretend an inconsistence , prove it . ( 2 ) The wisdome of God is that Attribute and essential perfection , whereby the divine actions are directed to their end , which is alwaies good , and best : Therefore to do that which is best cannot thwart the divine wisdome , but alwaies includes and supposeth it . Whence it follows , that what so comports with goodnesse , cannot stand opposite to Wisdome . Wisdome in God being indeed nothing else but goodnesse , contriving and directing for the creature 's good and happinesse . For we must remember , what was said above , that what is infinitely full and perfect , can have no ends for any self-advantage ; and therefore the ends of the divine wisdome are somthing without himself , and consequently the good and perfection of his creatures . So that unlesse it can be prov'd to have been contrary to ours , or any other creatures good , that we should have been extant as soon as the Light , it cannot be concluded to have any contradiction to the divine wisdome . But it will be said again ( 3 ) Gods glory is his great end , for the promoting of which his wisdome directs all his Actions ; and consequently , that which may be best for the creature , may not be so conducive to the divine Glory , and therefore not agreeable with his wisdome . Now though I think the world hath a very mistaken apprehension of Gods glory , yet I shall not here ingage in more controversies , then I must needs . T is enough for my present purpose to intimate ; That Gods glory is no by-end or self-accumulation , nor an addition of any thing to Him which he was not eternally possest of ; nor yet is it any thing that stands in opposition to the good of his creation : But the display and communication of his excellencies ; among the which , his goodnesse is not the least considerable , if it be not that most divine and fundamental Attribute which gives perfection to all the rest . So that we may assure our selves , that when ever his goodness obligeth him to action , his glory never stands in opposition . For even this is his glory to communicate to his creatures sutably to his own absolute fulness , and to act according to the direction of his essential perfections , yea , though we should state his glory to consist alone , in the honour and renown of his Attributes , yet even then the Hypothesis of our having been made in the beginning will accumulate to his praises , and represent him to his creatures as more illustrious ; since it is a more magnificent apprehension of his goodnesse , and cleares his other Attributes from those stains of dis-repute that all other suppositions cast upon them . And though his glory should consist , as too many fondly imagine , in being praised and red by his creatures , even on this account also it would have obliged him to have made us all of old , rather then opposed it ; since , then , his excellencies had been sung forth by a more numerous Quire , in continual Hallelujahs . Now if it should be urged , that God made all things for himself , and therefore is not obliged to consult the good of his creatures in all his Actions . I rejoin , that God's making all things for himself , can argue no more then his making all things for his own ends , viz. the ends of goodnesse . Besides , the best Criticks make that place to speak no more but this , That God orders all things according to himself ; that is , according to the rules of his own nature and perfections . Thus then we see that for God to do that which is best for his creatures , is neither contrary to his will and pleasure , his wisdome , nor his glory , but most consonant to all of them . And therefore since the Praeexistence of Souls , is so agreeable to the divine goodnesse , and since nothing else in the Deity opposeth , but rather sweetly conspires with it , methinks this argument were enough to conclude it . But yet there are other Ev●sions which would elude this Demonstration , I shall name the most considerable and leave it to the judicious to determine , whether they can disable it . CHAP. VIII . A second general evasion , viz that our Reasons cannot tel what God should do , or what is best , overthrown by several considerations . As is also a third , viz. that by the same Argument God would have been obliged to have made us impeccable , and not liable to Misery . WHerefore the second general evasion is , That our Reasons cannot conclude what God 〈◊〉 , there being vast fetches in the divine wisdome which we comprehend not , nor can our natural light determine what is best . I answer ( 1 ) Our Saviour himself , who was the best Judge in the case , teacheth us , that the Reason of a man may in some things conclude what God will do in that saying of his , If ye being evill , know how to give good things to your Children , much more shall your Father which is in Heaven give his Spirit to them that ask him . Plainly intimating , that we may securely argue from any thing that is a perfection in our selves , to the same in God. And if we , who are imperfectly good , will yet do as much good as we can , for those we love and tender ; with greater confidence may we conclude , that God who is infinitely so , will conferre upon his creatures whatever good they are capable of . Thus we see our Saviour ownes the capacity of reason in a case that is very near the same that we are dealing in . And God himself appeals to the reasons of men to judge of the righteousnesse and equity of his ways . Ye men of Israel and inhabitants of Jerusalem , judg between me and my vineyard , which place I bring to shew that meer natural reason is able to judge in some cases what is fit for God to do , and what is sutable to his essence and perfections . And if in any , Methinks ( 2 ) its capacity in the case before us should be own'd as soon as in any . For if reason cannot determine and assure us , that a blessed and happy Being is better then None at all ; and consequently , that it was best for our souls to have been , before they were in this state of wretchedness ; and thence conclude , that it was very congruous to the divine goodness to have made us in a former and better condition ; I think then ( 1 ) That it cannot give us the assurance of any thing , since there is not any principle in metaphysicks or geometry more clear then this , viz. 〈◊〉 an happy Being , is better than absolute Not-being . And if our reasons can securely determine this , 't is as much as we need at present . Or if this be not certain , how vain are those Learned men that dispute whether a state of the extremest misery a creature is capable of , and that everlasting , be not better then Non-entity . ( 2 ) If we cannot certainly know that it had been Better that we should have exsisted in a life of happiness , proportion'd to our natures of old , then have been meer nothing , till some few years since ; we can never then own or acknowledg the divine goodness to us in any thing we injoy . For if it might have been as good for us not to Bee , as to Bee , and happily ; Then it might have been as good for us to have wanted any thing else that we enjoy , as to have it : and consequently , we cannot own it as an effect of God's goodness that he hath bestowed any blessing on us . For if Being be not better , then Not-being , then 't is no effect of goodnesse that we are ; and if so , then 't is not from goodnesse that we have any thing else , since all other things are inferiour to the good of Being . If it be said , It had been better indeed for us , to have lived in a former and happier state ; but , it may be , it had not been so for the universe ; and the general good is to be preferr'd before that of particulars . I say then , and it may serve for a ( 3 ) answer to the general objection . If we may deny that to be done by almighty goodness , which is undoubtedly best for a whole species of his creatures , meerly on this account , that , for ought we know , it may be for the advantage of some others , though there be not the least appearance of any such matter ; we can never then argue any thing from the divine goodness . It can never then be prov'd from that glorious Attribute , that he hath not made some of his creatures on purpose that they might be miserable ; nor can it be concluded thence , that he will not annihilate all the pure and spotless angells ; both which I suppose , any sober inquirer will think congruously deducible from the divine goodness . And if to say , for ought we know , It may be best for some other creatures , that those should be miserable , and these annihilated , be enough to disable the Argument ; on the same account we shall never be able to prove ought from this , or any other Attribute . I might adde , ( 2 ) There is not the least colourable pretence for any such suspicion . For , would the world have been too little to have contain'd those souls , without justling with some others ? or , would they by violence have taken any of the priviledges of the other intellectual creatures from them ? If so , how comes it about that at last they can all so wel consist together ? And , could other creatures have been more disadvantag'd by them , when they were pure and innocent , then they will at last , when they are so many of them debauched and depraved ? ( 3 ) If this be enough to answer an Argument , to say , for ought we know , it may be thus and thus , when there is not the least sign or appearance of any such thing , then nothing can ever be proved , and we are condemned to everlasting Scepticism . We should never for instance , from the order , beauty , and wise contrivance of the things that do appear , prove there is a God , if it were sufficient to answer , That things are indeed so made in this earth , on which we are extant ; but , it may be , they are framed very odly , ridiculously , and ineptly in some other worlds , which we know nothing of . If this be answering , any thing might be answered . But there is yet another objection against mine Argument from the divine goodnesse which looks very formidably at a distance , though when we come near it , we shall find , it will not bear the tryall . And it may thus be urged . ( 3 ) If the goodnesse of God always obligeth him to do what is best , and best for his Creatures , How is it then , that we were not made impeccable , and so not obnoxious to misery ? Or how doth it consist with that overflowing goodness of the Deity , that we were let to lye in a long state of silence and insensibility , before we came into these bodies ? This seems a pressing difficulty , but yet there 's hopes we may dispatch it . Therefore , ( 1 ) Had we been made impeccable , we should have been another kind of creatures then now ; since we had then wanted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of will to good and evill , which is one of our essential Attributes . Consequently , there would have been one species of beings wanting to compleat the universe ; and it would have been a slurre to the divine goodnesse not to have given being to such creatures as in the id● were fairly possible ; and contradicted no other Attribute . Yea , though he foresaw that some would sin , and make themselves miserable , yet the foreseen lapse and misery of those , was not an evill great enough to over-ballance the good the species would reap by being partakers of the divine goodnesse in the land of the living ; Therefore however , 't was goodnesse to give such creatures being . But it will be urged upon us , If Liberty to good and evil be so essential to our natures , what think we then of the blessed souls after the resurrection ; are not they the same creatures , though vvithout the liberty of sinning ? To return to this ; I think those that affirm , that , the blessed have not this natural liberty as long as they are united to a body , and are capable of resenting it's pleasures , should do well to prove it . Indeed they may be morally immutable and illapsable : but this is grace , not nature ; a reward of obedience , not a necessary annex of our Beings . But will it be said , why did not the divine goodnesse endue us all with this morall stability ? Had it not been better for us to have been made in this condition of security , then in a state so dangerous ? My return to this doubt will be a second Answer to the main objection . Therefore Secondly , I doubt not , but that 't is much better for rational creatures , that this supream happiness should be the Reward of vertue , rather then 〈◊〉 upon our natures . For , the procurement of that which we might have mist of , is far more sensibly gratifying , then any necessary and unacquired injoyment ; we find a greater pleasure in what we gain by industry , art , or vertue , then in the things we were born to . And had we been made secure from sin , and misery from the first moment of our Being , we should not have put so high a rate and value upon that priviledge . ( 3 ) Had we been at first establisht in an impossibility of lapsing into evill ; Then many choise vertu's , excellent branches of the divine Life had never been exercis'd , or indeed have been at all . Such are Patience , Faith , and Hope ; the objects of which are , evill , futurity , and uncertainly . Yea , ( 4 ) Had we been so fixt in an inamissible happinesse from the beginning , there had then been no vertue in the world ; nor any of that matchlesse pleasure which attends the exercise thereof . For vertue is a kind of victory , and supposeth a conflict . Therefore we say , that God is good and holy , but not vertuous . Take away a possibility of evill , and in the creature there is no morall goodnesse . And then no reward , no pleasure , no happinesse . Therefore in summe ( 5ly ) , The divine goodnesse is manifested in making all creatures sutably to those Id●as of their natures , which he hath in his All-comprehensive Wisdome . And their good and happinesse consists in acting according to those natures , and in being furnisht with all things necessary for such actions . Now the divine Wisdome is no arhitrary thing , that can change , or alter those setled immutable idaea's of things that are there represented . It lopps not off essential Attributes of some beings , to inoculate them upon others : But , distinctly comprehending all things , assigns each Being it's proper nature , and qualities . And the Divine goodnesse , according to the wise direction of the eternal intellect , in like distinct and orderly manner produceth all things : viz. according to all the variety of their respective ideaas in the divine wisdome . Wherefore as the goodness of God obligeth him not to make every planet a 〈◊〉 star , or every star , a sun ; So neither doth it oblige him to make every degree of life , a rational soul , or every soul , an impeccable Angell . For this were to tye him to contradictions . Since therefore , such an order of Beings , as rational and happy , though free , and therefore mutable , creatures , were distinctly comprehended in the divine Wisdome ; It was an effect of God's Goodness , to bring them into being , even in such a condition , and in such manner , as in their eternal idaeas they were represented . Thus then we see , it is not contrary to the infinite plenitude of the divine goodness that we should have been made peccable and lyable to defection . And being thus in our very essential constitutions lapsable ; 't was no defect in the goodnesse of our Maker that he did not interpose by his absolute omnipotence to prevent our actual praevarication and Apostacy . Since his goodnesse obligeth him not to secure us upon any terms whatever , but upon such , as may most promote the general good & advantage . And questionless , 't was much better that such , as would wilfully depart from the laws of their blessed natures , and break through all restraints of the divine commands , should feel the smart of their disobedience ; then that providence should disorder the constitution of nature to prevent the punishment , which they drew upon themselves : Since those apostate spirits , remain instances to those that stand , of the divine justice , and severity against sinners , and so may contribute not a little to their Security . And for that long night of silence , in which multitudes of souls are buried before they descend into terrestrial matter , it is but the due reward of their former disobedience ; for which , considering the happy circumstances in which they were made , they deserv'd to be nothing for ever . And their re-instating in a condition of life & self-injoyment after so highly culpable delinguencies , is a great instance of the over-flowing fulnesse of the divine compassion and benignity . Thus then we see , That Gods making us lapsable and permitting us to fall , is no prejudice in the least to the infinite faecundity of his goodness , and his making all things best . So that mine Argument for Praeexistence bottomn'd on this Foundation , stands yet firm and immoveable , notwithstanding the rude assault of this objection . From which I pass to a fourth . CHAP. IX . A ( 4th ) Objection against the Argument from God's goodness viz. That it will conclude as well that the World is infinite and eternal , Answered . The conclusion of the second Argument for Praeexistence . THerefore fourthly , it will be excepted , If we may argue from the divine goodness , which always doth what is best , for the Praeexistence of Souls ; then we may as reasonably thence conclude , that the world is both infinite and eternal , since an infinite communication of goodnesse is better then a Finite . To this , because I doubt I have distrest the Readers patience already , I answer briefly . ( 1 ) Every one that believes the infiniteness of Gods goodness is as much obliged to answer this objection , as I am . For it will be said , infinite goodness doth good infinitely , and consequently the effects to which it doth communicate are infinite . For if they are not so , it might have communicated to more , and thereby have done more good then now 't is supposed to do , and by consequence now is not infinite . And to affirm that goodnesse is infinite , where what it doth and intends to do is but finite , will be said to be a contradiction , since goodness is a relative term , and in God always respects somewhat ad extra . For he cannot be said to be good to himself , he being a nature that can receive no additional perfection . Wherefore this Objection makes no more against mine Argument , then it doth against the infinity of the divine goodness , and therefore I am no more concern'd in it then others . Yea ( 2ly . ) the Scripture affirms that which is the very strength of mine Argument , viz. That God made all things best ; Very Good , saith our Translation : but the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of the Superlative . And therefore every one that owns it's sacred Authority is interested against this objection . For it urgeth , it had been far more splendid , glorious , and magnificent for God to have made the universe commensurate to his own immensity ; and to have produced effects of his power and greatness , where ever he himself is , viz. in infinite space and duration , then to have confined his omnipotence to work only in one little spot of an infinite 〈◊〉 capacity , and to begin to act but 'tother day . Thus then the late creation , and finiteness , of the world , seem to conflict with the undoubted oracle of truth as well as with mine Argument , ment , and therefore the objection drawn thence is of no validity . ( 3 ) Those that have most strenuously defended the orthodox doctrine against the old opinion of the eternity and infinity of the world , have asserted it to be impossible in the nature of the thing . And sure the Divine benignity obligeth him not to do contradictions ; or such things , as in the very notion of them , are impossible . But in the case of Praeexistence , no such thing can be reasonably pretended , as above hath been declared ; and therefore there is no escaping by this Evasion neither . Nor can there any thing else be urged to this purpose , but what whoever believes the infinity of the divine bounty will be concern'd to answer ; And therefore 't will make no more against me , then against a truth on all hands confessed . Let me only adde this , That 't is more becomming us , to inlarge our apprehensions of things so , as that they may suit the Divine Beneficence , then to draw it down to a complyance with our narrow schemes , and narrow modells . Thus then I have done with the Argument for Praeexistence drawn from the Divine goodnesse . And I have been the longer on it , because I thought 't was in vain to propose it , without taking to task the principal of those objections , that must needs arise in the minds of those that are not used to this way of arguing . And while there was no provision made to stop up those Evasions , that I saw this Argument obnoxious to ; the using of it , I was afraid , would have been a prejudice , rather then a furtherance of the cause I ingaged it in . And therefore I hope the ingenious will pardon this so necessary piece of tediousnesse . CHAP. X. A third Argument for Praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our Genius's , copiously urged . If these Arguments make Praeexistence but probable , 't is enough to gain it the victory . BUt now I proceed to another Argument . Therefore , Thirdly , If we do but reflect upon what was said above , against the souls daily Creation , from that enormous pravity which is so deeply rooted in some mens natures , we may thence have a considerable evidence of Praeexistence . For as this strong natural propensity to vice and impiety cannot possibly consist with the Hypothesis of the souls comming just out of Gods hands pure and immaculate ; so doth it most aptly suit with the doctrine of its praeexistence : which gives a most clear and apposite account of the phaenomenon . For let us but conceive the souls of men to have grown degenerate in a former condition of life , to have contracted strong and inveterate habits to vice and Iewdnesse , and that in various manners and degrees ; we may then easily apprehend , when some mens natures had so incredibly a depraved tincture , and such impetuous , ungovernable , irreclaimiable inclinations to what is vitious ; while others have nothing near such wretched propensions , but by good education and good discipline are mouldable to vertue . This shews a clear way to unriddle this amazing mystery , without ●lemishing any of the divine Attributes , or doing the least violence to our faculties . Nor is it more difficult to conceive , how a soul should awaken out of the state of inactivity we speak of , with those radical inclinations that by long practice it had contracted , then how a Swallow should return to her old trade of living after her winter sleep and silence ; for those customs it hath been addicted to in the other state , are now so deeply fastned and rooted in the soul , that they are become even another nature . Now then , if Praeexistence be not the truth , 't is very strange that it should so exactly answer the Phaenomena of our natures , when as no other Hypothesis doth any whit tolerably suit them . And if we may conclude that false , which is so correspondent to all appearances , when we know nothing else that can yield any probable account of them , and which is not in the least repugnant to any inducement of belief , we then strangely forget our selves when we determine any thing . We can never for instance , conclude the Moon to be the cause of the flux and reflux of the Sea , from the answering of her approaches and recesses to its ebbs and swellings . Nor at this rate can the cause of any thing else be determin'd in nature . But yet besides . ( 2 ) we might another way inforce this Argument , from the strange difference and diversity that there is in mens wits and intellectual craseis , as well as in the dispositions of their wills and appetites . Even the natural tempers of mens minds are as vastly different , as the qualities of their bodys . And 't is easy to observe in things purely speculative and intellectual , even where neither education or custom have interposed to sophisticate the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some men are strangely propense to some opinions , which they greedily drink in , as soon as they are duly represented ; yea and find themselves burthened and opprest , while their education hath kept them in a contrary belief : when as others are as fatally set against these opinions , and can never be brought favourably to resent them . Every soul brings a kind of sense with it into the world , whereby it tastes and relisheth what is suitable to its peculiar temper . And notions will never lye easily in a mind , that they are not fitted to ; some can never apprehend that for other then an Absurdity , which others are so clear in , that they almost take it for a First principle . And yet the former hath all the same evidence as the latter . This I have remarkably taken notice of , in the opinion of the extension of a spirit . Some that I know , and those inquisi●ve , free and ingenuous , by all the proof and evidence that is , cannot be reconciled to it . Nor can they conceive any thing extended but as a Body . Whereas other deep and impartial searchers into nature , cannot apprehend it anything at all , if not extended ; but think it must then be a mathematical point , or a meer non-entity . I could instance in other speculations , which I have observ'd some to be passionate Embracers of upon the first proposal ; when as no arguments could prevail on others , to think them tolerable . But there needs no proof of a manifest observation . Therefore before I goe further , I would demand , whence comes this meer notional or speculative variety : were this difference about sensibles , yea or about things depending on the imagination , the influence of the body might then be suspected for a cause . But since it is in the most abstracted Theories that have nothing to do with the grosser phantasmes ; since this diversity is found in minds that have the greatest care to free themselves from the deceptions of sense , and intanglements of the body , what can we conclude , but that the soul it self is the immediate subject of all this variety , and that it came praejudiced and prepossest into this body with some implicit notions that it had learnt in another ? And if this congruity to some opinions , and aversene●e to others be congenial to us , and not advenient from any thing in this state , 't is me thinks clear that we were in a former . For the soul in its first and pure nature hath no idiosynerasies , that is , hath no proper natural inclinations which are not competent to others of the same kind and condition . Be sure , they are not fatally determin'd by their natures to false and erroneous apprehensions . And therefore since we find this determination to one or other falshood in many , if not most in this state , and since 't is very unlikely it is derived only from the body , custom , or education , what can we conceive on 't , but that our souls were tainted with these peculiar and wrong corruptions before we were extant upon this stage of Earth . Besides , 't is easie to observe the strange and wonderful variety of our geniusses ; one mans nature inclining him to one kind of study and imployment , anothers to what is very different . Some almost from their very cradles will be addicted to the making of figures , And in little mechanical contrivances ; others love to be riming , almost as soon as they can speak plainly , and are taken up in smal essays of Poetry . Some will be scrawling pictures , and others take as great delight in some pretty offers at Musick and vocal harmony . Infinite almost are the ways in which this pure natural diversity doth discover it selfe . Now to say that all this variety proceeds primarily from the meer temper of our bodys , is me thinks a very poor and unsatisfying Account . For those that are the most like in the temperayr , complexion of their bodys , are yet of a vastly differing Genius . Yea they that havebeen made of the same clay , cast in the same mould , and have layn at once in the same natural bed , the womb ; yea whose bodies have been as like as their state and fortunes , and their education & usages the same , yet even they do not unfrequently differ as much from each other in their genius and dispositions of the mind , as those that in all these particulars are of very different condition . Besides there are all kind of makes , forms , dispositions , tempers , and complexions of body , that are addicted by their natures to the same exercises and imployments : so that to ascribe this to any peculiarity in the Body , is me seems a very improbable solution of the Phaenomenon . And to say all these inclinations are from custom or education , is the way not to be believed , since all experience testifies the contrary . What then can we conjecture is the cause of all this diversity , but that we had taken a great delight and pleasure in some things like and analogous unto'these , in a former condition ? which now again begins to put forth it selfe , when we are awakened out of our silent recess into a state of action . And though the imployments , pleasures and exercises of our former life , were without question very different from these in the present estate ; yet 't is no doubt , but that some of them were more confamiliar and analogous to some of our transactions , than others , so that as any exercise or imployment here is more suitable to the particular dispositions that were praedominant in the other state , with the more peculiar kindnesse is it regarded by us , and the more greedily do our inclinations now fasten on it . Thus if a Musitian should be interdicted the use of all musical instruments , and yet might have his choice of any other Art or profession , 't is likely he would betake himselfe to Limning or Poetry ; these exercises requiring the same disposition of wit and genius , as his beloved Musick did . And we in like manner , being by the fate of our wretched descent hindred from the direct exercising our selves about the objects of our former delights and pleasures , do yet assoon as we are able , take to those things which do most correspond to that genius that formerly inspired us . And now 't is time to take leave of the Arguments from Reason that give evidence for Praeexistence . If any one think that they are not so Demonstrative , but that they may be answered , or at least evaded ; I pray him to consider how many demonstrations he ever met with , that a good wit , resolv'd in a contrary cause , could not shuffle from the edge of . Or , let it be granted , that the Arguments I have alledged are no infallible or necessary proofs ; yet if they render my cause but probable , yea but possible , I have won what I contended for . For it having been made manifest by as good evidence as I think can be brought for any thing , that the way of new creations is most inconsistent with the honor of the blessed Attributes of God : And that the other of Traduction is most impossible and contradictious in the nature of things : There being now no other way left but Praeexstence , if that be probable or but barely possible , 't is enough to give it the victory . And whether all that hath been said prove so much or no , I leave to the indifferent to determine . I think he that will say it doth not , can bring few proofs for any thing , which according to his way of judging will deserve to be called Demonstrations . CHAP. XI . Great caution to be used in alledging scripture for our speculative opinions . The countenance that Praeexistence hath from the sacred writings both of the old and new Testament ; Reasons of the seeming uncouthnesse of these allegations . Praeexistence stood in no need of Scripture-proof . IT will be next expected , that I should now prove the Doctrine I have undertaken for , by Scripture evidence , and make good what I said above , That the divine oracles are not so silent in this matter as is imagined . But truly I have so tender a sense of the sacred Authority of that Holy volume , that I dare not be so bold with it , as to force it to speak what I think it intends not ; A praesumption , that is too common among our confident opinionists , and that hath ocsion'd great troubles to the Church , and disrepute to the inspired writings . For , for men to ascribe the odd notions of their over-heated imaginations to the spirit of God , and eternal truth , is me thinks a very bold and impudent belying it . Wherefore I dare not but be very cautious what I speak in this matter , nor would I willingly urge Scripture as a proof of any thing , but what I am sure by the whole tenor of it , is therein contained : And would I take the liberty to fetch in every thing for a Scripture-evidence , that with a little industry a man might make serviceable to his design : I doubt not but I should be able to fill my Margent with Quotations , which should be as much to purpose as have been cited in general CATECHISMS and CONFESSIONS of FAITH , and that in points that must forsooth be dignified with the sacred title of FUNDAMENTAL . But Reverend ASSEMBLIES may make more bold with Scripture then private persons ; And therefore I confesse I 'me so timerous that I durst not follow their example : Though in a matter that I would never have imposed upon the belief of any man , though I were certain on 't , and had absolute power to injoyn it . I think the onely way to preserve the reverence due to the oracles of Truth , is never to urge their Authority but in things very momentous , and such as the whole current of them gives an evident suffrage to . But to make them speak every trivial conceit that our sick brains can imagine or dream of , ( as I intimated ) is to vilisie and deflowre them . Therefore though I think that several Texts of Scripture look very fairly upon Praeexistence , and would encourage a man that considers what strong Reasons it hath to back it , to think , that very probably they mean some thing in savour of this Hypothesis ; yet He not urge them as an irrefutable proof , being not willing to lay more stresse upon any thing then 't wil bear . Yea I am most willing to confesse the weaknesse of my Cause in what joint soever I shall discover it . And yet I must needs say , that who ever compares the Texts that follow , with some particulars mention'd in the answer to the objection of Scripture-silence , will not chuse but acknowledge that there is very fair probability for Praeexistence in the written word of God , as there is in that which is engraven upon our rational natures . Therefore to bring together here what Scripture saith in this matter , 1. ●e lightly touch an expression or two of the old Testament , which not improperly may be applyed to the businesse we are in search of . And me thinks God himselfe in his posing the great instance of patience , Job , seems to intimate somewhat to this purpose , viz. that all spirits were in being when the Foundations of the earth were laid : when saith he , the morning stars sang together , and all the sons of God shouted for joy . By the former very likely were meant the Angels , and 't is not improbable but by the latter may be intended the blessed untainted souls . At least the particle All me thinks should comprize this order of spirits also . And within the same period of discourse , having question'd Job about the nature and place of the Light , he Adds , I know that thou wast then born , for the number of thy days are many , as the Septuagint render it . And we know our Saviour and his Apostles have given credit to that Translation by their so constant following it . Nor doth that saying of God to Jeremias in the beginnning of his charge seem to intimate lesse , Before I formed thee in the belly I knew thee , and before thou camest out of the womb , I gave thee wisdome ; as reads a very creditable version . Now though each of these places might be drawn to another sense , yet that onely argues that they are no necessary proof for Praeexistence , which I readily acknowledge ; nor do I intend any such matter by alledging them . However I hope they will be confest to be applicable to this sense ; and if there be other grounds that perswade this Hypothesis to be the truth , 't is I think very probable that these Texts intend it favour . which whether it be so or no , we have seen already . 2. For the Texts of the New Testament that seem to look pleasingly upon Praeexistence , I shall as briefly hint them as I did the former . And me thinks that passage of our Saviours prayer , Father , Glorifie me with the same glory I had with thee before the world began , sounds somewhat to this purpose . The glory which he prays to be restored to , seems to concern his humane nature onely ; for the divine could never lose it . And therefore it supposeth that he was in his humanity existent before : And that his soul was of old before his appearance in a Terrestial body . Which seems also to be intimated by the expressions of his comming from the Father , descending from Heaven , and returning thither again , which he very frequently makes use of . And we know the Divinity that fils all things , cannot move to , or quit a place , it being a manifest imperfection , and contray to his Immensity . I might add those other expressions of our Saviour's taking upon him the forme of a servant , of rich for our sakes becomming poor , and many others of like import , all which are very clear if we admit the doctrine of Praeexistence , but without it somewhat perplex and intricate : since these things , applyed to him as God , are very improper and disagreeing , but appositely suit his Humanity , to which if we refer them , we must suppose our Hypothesis of Praeexistence . But I omit further prosecution of this matter , since these places have bin more diffusely urged in a late discourse to this purpose . Moreover the Question of the Disciples , Was it for this mans sin , or for his Fathers that he was born blind ? and that answer of theirs to our Saviours demand , whom men said he was ; in that some said he was John the Baptist , some Elias , or one of the Prophets ; both which I have mention'd before ; doe clearly enough argue , that both the Disciples and the Jews believed Praeexistence . And our Saviour saith not a word to disprove their opinion . But I spake of this above . Now how ever uncouth these allegations may seem to those that never heard these Scriptures thus interpreted ; yet I am confident , had the opinion of Praeexistence been a received Doctrine , and had these Texts been wont to be applyed to the proof on 't , they would then have been thought to assert it , with clear and convictive evidence . But many having never heard of this Hypothesis , and those that have , seldome meeting it mentioned but as a silly dream o● antiquated absurdity , 't is no wonder that they never suspect it to be lodg'd in the Sacred volumne , so that any attempt to confirm it thence , must needs seem rather an offer of wit then serious judgement . And the places that are cited to that purpose having been freequently read and heard of , by those that never discerned them to breath the least air of any such matter as Praexistence , their new and unexpected application to a thing so litle thought of , must needs seem a wild fetch of an extravagant imagination . But however unconclusive the Texts alledged may seem to those a strong prejudice hath shut up against the Hypothesis ; The learned Jews , who where persuaded of this Doctrine , thought it clearly enough contain'd in the Old Volume of holy writ , and tooke the citations , named above , for current Evidence . And though I cannot Warrant for their Judgement in things , yet doubtlesse they were the best judges of their own Language . Nor would our School-Doctors have thought it so much a stranger to the New , had it had the luck to have been one of their opinions , or did they not too frequently apply the sacred Oracles to their own fore-conceived notions . But whether what I have brought from Scripture prove any thing or nothing , 't is not very materiall , since the Hypothesis of Praeexistence stands secure enough upon those Pillars of Reason , which have their Foundation in the Attributes of God , and the Phaenomena of the world . And the Right Reason of a Man , is one of the Divine volums , in which are written the indeleble Ideas of eternal Truth : so that what it dictates , is as much the voice of God , as if in so many words it were clearly exprest in the written Revelations . It is enough therefore for my purpose , if there be nothing in the sacred writings contrary to this Hypothesis ; which I think is made clear enough already ; And though it be granted that Scripture is absolutely silent as to any assertion of Praeexistence , yet we have made it appear that its having said nothing of it , is no prejudice , but an advantage to the cause . CHAP. XII . Why the Author thinks himself obliged to descend to some more particular Account of Praeexistence . 'T is presumption positively to determine how it was with us of old . The Authors designe in the Hypothesis that follows . NOw because inability to apprehend the manner of a Thing is a great prejudice against the belief on 't ; I find my selfe obliged to go a little further then the bare proof , and defence of Praeexistence . For though what I have said , may possibly induce some to think favourably of our conclusion , That The souls of men were made before they came into these bodys ; yet whil they shal think that nothing can be conceived of that former state , And that our Praeexistent condition cannot be represented to Humane understanding , but as a dark black solitude : it must needs weaken the perswasion of those that are lesse confirmed , and fill the minds of the inquisitive with a dubious trouble and Anxiety . For searching and contemplative Heads cannot be satisfyed to be told , That our souls have lived and acted in a former condition , except they can be helpt to some more particular apprehension of that stare ; How we lived and acted of old , and how probably we fell from that better life , into this Region of misery and imperfection . Now though indeed my charity would prompt me to do what I can for the relief and ease of auy modest inquirer ; yet shall I not attempt to satisfie punctual and eager curiosity in things hidden and unsearchable . Much lesse shall I positively determine any thing in matters so Lubricous and uncertain . And indeed considering how imperfect our now state is , how miserable shallow our understandings are , and how little we know of our present selves , and the things about us , it may seem a desperate undertaking to attempt any thing in this matter . Yea , when we contemplate the vast circuits of the Divine wisdome , and think how much the thoughts and actions of Aeternity and omniscience are beyond ours , who are but of Yesterday , and know nothing , it must needs discourage Confidence it selfe from determining , how the Oeconomy of the world of life was order'd , in the day the Heavens and Earth were framed . There are doubtless infinite ways and methods according to which the unsearchable wisdome of our Maker could have disposed of us , which we can have no conceit of ; And we are little more capable of unerringly resolving our selves now , how it was with us of old , then a child in the womb is to determine , what kind of life it shall live when it is set at liberty from that dark inclosure . Therefore let shame and blushing cover his face that shall confidently affirm that 't was thus or thus with us in the state of our Fore-Beings . However , to shew that it may have been that our Souls did Praeexist , though we cannot punctually and certainly conclude upon the Particular State , I shall presume to draw up a conceivable Scheame of the Hypothesis ; And if our narrow minds can think of a way how it might have been , I hope no body will deny that the divine wisdom could have contriv'd it so , or infinitely better than we can imagine in our little modells . And now I would not have it thought that I goe about to insinuate or represent any opinions of mine own , or that I am a votary to all the notions I make use of , whether of the Antient , or more modern Philosophers . For I seriously professe against all determinations in this kind . But my business onely is , by some imperfect hints and guesses to help to apprehend a little how the state of Praeexistence might have been , and so to let in some beams of antient and modern light upon this immense darknesse . Therefore let the Reader if he please call it a Romantick scheam , or imaginary Hypothesis , or what name else best fits his phancy , and he 'l not offend me ; Nor do I hold my selfe concern'd at all to vindicate the truth of any thing here that is the fruit of mine own invention or composure ; Though I confesse I could beg civilityes at least for the notions I have borrowed from great and worthy Sages . And indeed the Hypothesis as to the main , is derived to us from the platoni●s : though in their writings 't is but Gold in Oar , less pure and perfect : But a late great Artist hath excellently refined it . And I have not much work to do , but to bring together what he up and down hath scattered , and by a method-order , and some connexions and notions of mine own , to work it into an intire and uniforme mass . Now because the Frame of the particular Hypothesis is originally Philosophicall , I shall therefore not deprave it by mingling with it the opinions of modern Theologers , or distort any thing to make it accommodate to their dogmata , but solely and sincerely follow the light of Reason and Philosophy . For I intend not to endeavour the late alteration of the ordinary systeme of Divinity , nor designe any thing in this place but a representation of some harmlesse philosophical conjectures : In which I shall continually guide my selfe by the Attributes of God , the Phaenomena of the world , and the best discoveryes of the nature of the Soul. CHAP. XIII . [ 7 ] Pillars on which the particular Hypothesis stands . NOw the Fabrick we are going to build , will stand like as the House of wisdom upon seven Pillars ; which I shall first crect and establish , that the Hypothesis may be firm and sure like a House that hath Foundations . Therefore the first Fundamental Principle I shall lay , is [ 1 ] All the Divine designes and Actions are laid and carried on by pure and Infinite Goodness . And methinks this should be owned by all for a manifest and indisputable Truth ; But some odd opinions in the world are an interest against it , and therefore I must be fain to prove it . Briefly then , Every rational being Acts towards scme end or other ; That end where the Agent Acts regularly and wisely , is either some self-Good or accomplishment , or 't is the good and perfection of some thing else , at least in the intention . Now God being an absolute and immense fulnesse , that is incapable of any the least shaddow of new perfection , cannot act for any good that may accrue to his immutable selfe ; and consequently , what ever he acts , is for the good of some other being : so that all the divine actions are the communications of his perfections , and the Issues of his Goodnesse ; which , being without the base alloy of self-interest , or partial fondnesse , and not comprised within any bounds or limits , as his other perfections are not , but far beyond our narrow conception , we may well call it pure and Insinite benignity . This is the original and Root of all things , so that this blessed ever blessed Attribute being the Spring and Fountain of all the Actions of the Deity , his designes can be no other but the contrivances of Love for the compassing the good and perfection of the universe . Therefore to suppose God to act or designe any thing that is not for the good or his creatures , is either to phancy him to act for no end at all , or for an end that is contrary to his benigne Nature . Finally therefore , the very notion of Infinite fulness is to be communicating and overflowing ; And the most congruous apprehension that we can entertain of the Infinite and eternal Deity , is to conceive him as an immense and all glorious Sun , that is continually communicating and sending abroad its beams and brightnesse ; which conception of our Maker , if 't were deeply imprinted on us , would I am confident set our apprehensions right in many Theoryes , and chase away those black and dismal notions which too many have given harbour to . But I come to erect the second Pillar . [ 2 ] Then , There is an exact Geometrical justice that runs through the universe , and is interwoven in the contexture of things . THis is a result of that wise and Almighty Goodness that praesides over all things . For this Justice is but the distributing to every thing according to the requirements of its nature . And that benign wisdom that contrived and framed the natures of all beings , doubtlesse so provided that they should be suitably furnisht with all things proper for their respective conditions . And that this Nemesis should be twisted into the very natural coustitutions of things themselves , is methinks very reasonable ; since questionlesse , Almighty wisdom could so perfectly have formed his works at first , as that all things that he saw were regular , just , and for the good of the universe , should have been brought about by those stated Laws , which we call nature ; without an ordinary engagement of absolute power to effect them . And it seems to me to be very becomming the wise Authour of all things so to have made them in the beginning , as that by their own internal spring and wheels , they should orderly bring about what ever he intended them for , without his often immediaie interposal . For this looks like a more magnificient apprehension of the Divine power and Praeexistence , since it supposeth him from everlasting ages to have foreseen all future occurrences , & so wonderfully to have seen and constituted the great machina of the world that the infinite variety of motions therein , should effect nothing but what in his eternal wisdom he had concluded fit and decorous : But as for that which was so , it should as certainly be compast by the Laws he appointed long ago , as if his omnipotence were at work every moment . On the contrary to engage gods absolute and extraordinary power , in all events and occurrences of things , is me seems to think meanly of his wisdome ; As if he had made the world so , as that it should need omnipotence every now & then to mend it , or to bring about those his destinations , which by a shorter way he could have effected , by his instrument , Nature . Can any one say that our supposition derogates from the Divine concourse or Providence ? For on these , depend continually both the being and operations of all things , since without them they would cease to act , and return to their old nothing . And doubtlesse God hath not given the ordering of things out of his own hands ; but holds the power to alter , innovate , or change the course of nature as he pleaseth . And to act by extraordinary , by absolute omnipotence , when he thinks fit to do so . The summe of what I intend , is , that Gods works are perfect ; and as his goodness is discover'd in them , so is his Justice wrought into their very essential constitutions : so that we need not suppose him to be immediately engaged in every event and all distributions of things in the world , or upon all occasions to exercise his power in extraordinary actions , but that he leaves such managements to the Oeconomy of second causes . And now next to this , ( for they are of kin ) I raise The third Pillar . [ 3 ] Things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . THe Congruity of things is their suitablenesse to such or such a state or condition ; And 't is a great Law in the Divine and first constitutions , that things should incline and move to what is suitable to their natures . This in sensibles is evident in the motions of consent and sympathy . And the ascent of light , and descent of heavy bodies , must I doubt when all is done , be resolv'd into a principle that is not meerly corporeal . Yea supposing all such things to be done by the Laws os Mechanicks , why may we not conceive , that the other rank of beings , spirits , which are not subject to corporeal motions , are also dispos'd of by a Law proper to their natures , which since we have no other name to express it by , we may call congruity . We read in the sacred History that Judas went to his place ; And 't is very probable that spirits are convey'd to their proper 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 , or a 〈◊〉 descends . The place●ifts would have the Soul of the world 〈◊〉 be the great Infor●ment of all such 〈◊〉 〈◊〉 , as also of the phenomina , that ●e beyond the powers of ●asser , And 't is no unlikely 〈◊〉 : But I have 〈◊〉 need to ingage further about this 〈◊〉 not yet to speak more of this first part of my Principle , since i● so nearly depends on what was said in be behalf of the former maxi● . Yet of the 〈◊〉 we need a would or two . When therefore we cann● give Accoun● of things either by the 〈◊〉 of 〈◊〉 or concen●able 〈◊〉 , ( as likely some things relating to the States of Spirits , and immaterial beings can be resolv'd by neither ) I say then , we may have recourse to the Arbitrary managements of those invisible Ministers of Equity and Justice , which without doubt the world is plentifully stored with . For it cannot be conceived that those active spirits are idle or unimploy'd in the momentous concerns of the univers● Yea the sacred volumne gives evidence o● their interposals in our affairs . I shall need mention but that remarkable instance in Da●iel , of the indeavours of the Prince of Persia , and of Grecia , to hinder Michael , and the other Angel , that were ingaged for the affairs of F●les ; Or if any would evade this , what think they o● all the apparitions of Angels in the ol● Testament , of their Pitching their Tents about us , and being Ministring Spirits for our good . To name no more such passages ; Now if those noble Spirits will ingage themselves in our trifling concernments , doubtlesse they are very sedulous in those affairs that tend to the good and perfection of the Universe . But to be brief ; Iadvance . The Fourth Pillar . ( 4 ) The Souls of men are capable of living in other bodies besides Terarestial ; And never Act but in some body or other . FOr 〈◊〉 when I consider how deeply 〈◊〉 this state we are immersed in the body , 〈◊〉 can ●ne thinks searce imagine , that presently upon the quitting on●e , we shall ●e stript of all corporetry , for this would ●e such a jump as is seldome or never made in nature ; since by almost all i●ances that come under our observation his manifest , that she ●seth to act by due ●nd orderly gradations , and takes no precipition leaps from one extream to another . T is very probable therefore , that 〈◊〉 our immediately next state we shall ●ave another vehicle . And then , 2. 〈◊〉 that our Souls are immediately 〈◊〉 to 〈◊〉 more 〈◊〉 and s●bile body 〈◊〉 , then this grosse outside ; T is 〈◊〉 thinks a good presumption , that we shal● not be strip● and divested of our inmar● stole also , when we leave this dull eart● behind us . Especially 3. if we take notic● how the highest and noblest faculties and operations of the Soul are help'd on by somewhat that is corporeal , and that i● imployeth the bodily Spirits in it's subli● mest exercises ; we might then be perswa● ded , that it alwayes 〈◊〉 some body o● other , and never Acts without one . An● 5. since we cannot conceive a Soul to Live or Act that is insensible , and sinc● we know not how there can be senc● where there is no union with matter , we should me seems be induc'd to think , tha● when 't is 〈◊〉 from all body , 't is 〈◊〉 and silent . For in all se●sations there is corporeal motion , as all Philosophy and Experience testifies : And these motions b● come sensible representations , by virtue of the union between the 〈◊〉 and it's confeder 〈◊〉 〈◊〉 , So that when it is loos● and 〈◊〉 - 〈◊〉 from any body whatsoever it will be unconcerned in all 〈◊〉 〈◊〉 〈◊〉 , ( being a 〈◊〉 〈◊〉 ) and ●o sence or perceptions will be convey'd by them . Nor will it make any thing at all against this Argument to urge , that there are 〈◊〉 and purely unembodyed Spirits in the Universe , which live and act without relation to any body , and yet these are not insensible : For what they know , and 〈◊〉 they know we are very incompetent judges of , they being a sort of Spirits specifically distinct from out order And therefore their faculties and operations are of a very diverse consideration from ours . So that for us to deny what we may reasonably argue from the contemplation of our own ●atures , because we cannot comprehend the natures of a species of creatures that are far above us , is a great mistake in the way of reasoning . Now how strange soever this principle may seem to those , whom customary opinions have seasoned with an other ●e lief , yet considering the Reasons I have alleged , I cannot forbear concluding it very probable ; and if it prove hereafter serviceable for the helping us in some concerning Theories , I think the most wary and timerous may admit it , till upon good grounds they can disprove it . The Fifth Pillar . ( 5 ) The soul in every state hath such a body , as is fittest for those faculties and operations that it is most inclined to exercise . 'T Is a known Maxime , That every thing that is , is for its operation ; and the contriver and maker of the world hath been so bountiful to all beings , as to furnish them with all suitable and necessary requisites for their respective actions ; for there are no propensities and dispositions in nature , but some way or other are brought into actual exercise , otherwise they were meer nullities , and impertinent appendices . Now for the imployment of all kinds of faculties , and the exerting all manner of operations , all kinds of instruments will not suffice , but only such , as are proportion'd and adapted to the exercises they are to be used in , and the agents that imploy them . 'T is clear therefore , that the soul of man , a noble and vigorous agent , must be fitted with a suitable body , according to the Laws of that exact distributive justice that runs through the Universe ; and such a one is most suitable , as is fittest for those exercises it propends to , for the body is the souls instrument , and a necessary requisite of action : Whereas should it be otherwise , God would then have provided worse for his worthiest creatures , then he hath for those that are of a much inferior rank and order . For if we look about us upon all the creatures of God , that are exposed to our Observation , we may seal this Truth with an infallible Induction ; That there is nothing but what is fitted with all sutaeble requisites to act according to its nature . The Bird hath wings to waft it aloof in the thin and subtile aire ; the Fish is furnisht with fins , to move in her liquid element ; and all other Animals have instruments that are proper for their peculiar inclinations : So that should it be otherwise in the case of Souls , it would be a great blot to the wise managements of Providence , and contrary to its usual methods ; and thus we should be dis-furnish't of the best and most convictive argument that we have to prove that a Principle of exactcst wisdom hath made and ordered all things . The Sixth Pillar . ( 6 ) The Powers and Faculties of the Soul , are either ( 1 ) Spiritual , and Intellectual : ( 2 ) Sensitive : Or , ( 3 ) Plastick . NOw 1. by the intellectual powers I mean all those that relate to the soul , in its naked and abstracted conception , as as it is a spirit , and are exercised about immaterial Objects ; as , virtue , knowledge , and divine love : This is the plate●nical N●s , and that which we call the mind The two other more immediately relate to its espo●sed matter : For 2. The sensitive are exen●ised about all the objects of sense , and are concerned in all such things as either gratifie , or disgust the body . And 3. the Plastick are those faculties of the soul , whereby it moves and forms the body , and are without sense or Animalversi● : The exercise of the former , I call the Higher life ; and the operations of the latter , the Lower s and the life of the body . Now that there are exercised faculties belonging to our natures , and that they are exercised upon such and such objects respectively , plain experience 〈◊〉 , and therefore I may be excused from going about to prove so universally acknowledged a truth : Wherefore I pass to The Seventh Pillar . ( 7 ) By the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , & è contra . 1. THat those Powers should each of them have a tendency to action and in their turns be exercised is but rational to conceive , since otherwise they had been superfluous . And 2. that they should be inconsistent in the supremest exercise and inactuation , is to me as probable . ●or the Soul is a finite and limited being , and therefore cannot operate diverse wayes with equal intention at once . That as , cannot at the same time imploy all her faculties in the highest degree of exercise that each of them is capable of . For doubtlesse did it ingage but one of those alone , the operations thereof would be more strong and vigorous , then when they are conjunctly exercis'd , their Acts and Objects being very diverse . So that I say , that these faculties should act together in the highest way they are capable of , seems to be contrary to the nature of the Soul. And I am sure it comports not with experience , for those that are endowed with an high degree of exercise of one faculty , are seldome if ever as well provided in the rest . 'T is a common and daily observation , that those that are of most heightned and strong Imaginations , are defective in Judgement , and the facultie of close reasoning . And your very large and capacious Memories , have seldome or never any great share of either of the other persections . Nor do the deepest Judgments use to have any thing considerable either of Me●wry , or Phancy . And as there are fair instances even in this state of the inconsistence of the faculties in the highest exercise ; so also are there others that suggest unto us . 3. That by the same degrees that some 〈◊〉 fail in their strength and vigeur , others gain and are improved . We know that the shutting up of the sences , is the letting loose and inlarging of the Phancy . And we seldome have such strong imaginations waking , as in our dreams in the silence of our other faculties . At the Sun recedes , the Moon and Stars discover themselves , and when it returns they draw in their baffled beams , and hide their heads in obsurity . But to urge what is more close and pressing ; It is an unerring remarque , that those that want the use of some one natural part or faculty , are wont to have very liberal amends made them by an excelelncy in some others . Thus those that nature hath depriv'd of fight , use to have wonderfully tenacious memories . And the deaf and damb have many times a strange kind of sagacity , and very remarkable mechanical ingren●ities : Not to mention other instances , for I 'le say no more then I must needs . Thus then experience gives us incouraging probability of the truth of the Theorem asserted . And in its self ●ts very reasonable ; for ( as we have seen ) the Soul being an active nature , is alwayes propending to this exercising of one faculty or other , and that to the utmost it is able , and yet being of a limited capacity , it can imploy but one in height of exercise at once ; which when it loseth and abates of it's strength and supream 〈◊〉 ; some other , whole improvement was all this while hindred by this it's ingr●ssing Rival must by consequence beg●n now to display it self , and awaken into a more vigorous 〈◊〉 : so that as the former loseth , the 〈◊〉 proportionably gaineth . And indeed 't is a great instance of the divine 〈◊〉 , that our faculties are made in ●o regular and equilibrium 〈◊〉 order . For were the same powers still ●ppermost in the greatest height of 〈◊〉 , and so ●nakerably constituted , there would want the beauty of variety , and the other faculties would never act to that pitch of perfection that they are capable of . There would be no Liberty of Wi● , and consequently no H●mare Nature . O● if the Higher Powers might have lessen●d , and fayl●d without a proportionaable iner●ense of the 〈◊〉 , and they likewise have been remitted , without any advantage to the other faculties , the Soul might then at length fall into an irrecoverable recesse and inactivity . But all these inconveniences are avoided by supposing the principle we have here insisted on ; And it is the last that I shall mention . Briefly then , and if it may be more plainly , the higher faculties are those , whereby the Soul acts towards spiritual and immaterial objects : and the lower whereby it acts towards the body . Now it cannot with equal vigour exercise it self both ways together ; and consequently the more it is taken up in the higher operations , the more promp't and vigorous it will be in these exercises , and lesse so about those that concern the body , & è Converso . Thus when we are very deeply ingaged in intellectual contemplations , our outward sences are in a manner 〈◊〉 up and cramped : And when our senses are highly exercised and gratified , those operations monopolize and imploy us . Nor is this lesse observable in relation to the plastick . For fr●quent and severe Meditations do much mortifie and weaken the body ; And we are most nourisbt in our sleep in the silence of our senses . Now what is thus tr●e in respect of acts and particular exercises , 〈◊〉 as much so in states and habits . Moreover , 't is apparent that the Plastick is then most strong and vigorous when our other faculties are wholly unimployed , from the state of the womb . For 〈◊〉 when she is at her Plastick work ceal●th all other operations . The same we may take noti● of , in silk worms and other insects , which lie as if they were dead and insensible , while their lower powers are forming them into another appearance . All which things put together , give good evidence to the truth of our Axiom . I 'le conclude this with one Remark more , to prevent mistake ; Therefore briefly ; As the Soul alwayes acts by the body ; so in its highest exercises it useth some of the inferi●r powers ; which , therefore must operate also . So that some sen●ces , as ●ghs and somwhat analogous to hearing may be imployed in considerable degree even when the highest life is most predominant ; but then it is at the command and in the services of those nobler powers ; wherefore the sensitive life cannot for this cause be said to be invigour●ed , since 't is under servitude and subjection , and its gusts and pleasures are very weak and staccid . As this is the reason of that clause in the principlo , ( as to their proper exercises . ) Having thus laid the Foundation , and 〈◊〉 the Pillars of our building , I now come to advance the Superstructure . CHAP. XIV . A Philosophical Hypothesis of the Souls ●aexistence . THe Eternal and Almighty goodness , the blessed spring and roo● of 〈◊〉 things , made all his 〈◊〉 , in the best , happiest , and most perfect condition , that their respective natures rendred them capable of , By Axiom the first ; and therefore they were then constituted in the inactuation and exercise of their noblest and most perfect powers . Consequently , the souls of men , a considerable part of the divine workmanship , were at first made in the highest invigouration of the spiritual and intellective faculties which were exercised in virt●e , and in blissful contemplation of the supream Deity ; wherefore now by axiom 6 and 7 , the ignobler and lower powers , or the life of the b●ily , were languid and rei●iss . So that the most te●uious , pure and simple matter being the fi●test instrumens for the most vigorous and spiritual faculties according to Principle 2 , 4 , and 5. The soul in this condition was united with the most 〈◊〉 and athereal matter that it was capable of inacting ; and the inferior powers , those relating to the body , being at a very low ebb of exercise , were wholly subservient to the superiour , and imployed in nothing but what was serviceable to that higher life : So that the sences did but present occasions for divine love , and objects for contemplation ; and the plastick had nothing to do , but to move this passive and ●asie body , accordingly as the concerns of the higher faculties required . Thus then did wee at first live and act in a pure and aethereal body ; and consequently in a place of light and blessedness , by Principle 3d. But particularly to describe and point at this paradisaical residence , can be done only by those that live in those serene regions of lightsom glory : Some Philosophers indeed have adventured to pronounce the place to be the Sun that vast O●b of splendor and brightness ; though it may be 't is more probable , that those immense tracts of pure and quiet aether that are above Saturn , are the joyous place of our ancient celestial abode : But there is no determination in matters of such lubricous uncertainty where ever it is , 't is doubtless a place and state of wonderful bliss and happiness , and the highest that our natures had fitted us to . In this state we may be supposed to have lived in the blissful exercise of virtue , divine love and contemplation , through very long Tracts of Duration . But though we were thus unconceivably happy , yet were we not immutably so ; for our highest perfections and noblest faculties being but finite , may after long and vigorous exercise , somewhat abat● and remit in their sublimest operations , and Adam may fall a sleep ; In which time of remission of the higher powers , the lower may advance and more livelily display themselves then they could before , by Axiom 7 ; for the soul being a little slackt in its pursuits of immaterial objects , the lower powers which before were almost wholly taken up and imployed in those high services , are somewhat more releast to follow a little the tendencies of their proper natures . And now they begin to convert towards the body , and warmly to resent the delights and pleasures thereof ; Thus is Eve brought forth , while Adam sleepeth . The lower life , that of the body is now considerably awakened , and the operations of the higher , proportionably abated . However , there is yet no anomy or disobedience , for all this is but an innocent exercise of of those faculties which God hath given us to imploy , and as far as is consistent with the divine laws , to gratifie . For it was no fault of ours that we did not uncessantly keep our spiritual powers upon the most intense exercises that they were capable of exerting ; we were made on for purpose defatigable , that so all degrees of life might have their exercise ; and our maker designed that we should feel and taste the joyes of our congenite bodies , as well as the pleasures of those seraphick aspires and injoyments . And me thinks it adds to the felicity of that state , that our happiness was not one uniform piece , or continual repetition of the same , but consisted in a most grateful variety , viz. in the pleasure of all our faculties , the lower as well as the higher ; for those are as much gratified by suitable exercises and enjoyments a● ●hese ; and contequently according to their proportion capable of as great an happiness : Nor is it any more derogation from the divine goodness , that the noblest and highest life was not always exercised to the height of its capacity , then that we were not made all Angels , all the Planets so many Suns , and all the variety of the creatures form'd into one Species : Yea , as was intimated above , 't is an ●astance of the divine benignity , that he produced things into being , according to the vast plenitude of Forms that were in his all knowing mind ; and gave them operations suitable to their respective natures ; so that it had rather seemed a defect in the divine dispensations , if we had not had the pleasure of the proper exercise of the lower faculties as well as of the higher . Yea , me thinks , 't is but a reasonable reward to the body , that it should have its delights and gratifications also , whereby it will be fitted for further serviceableness . For doubtless it would be in time spent and exhausted were it continually imploy'd in those high and less proportion'd operations . Wherefore God himself having so ordered the matter , that the inferiour life should have its turn of invigouration ; it can be no evill in us , that that is executed which he hath so determined , as long as we pass not the bounds that he hath set us . Adam therefore was yet innocent , though he joyed in his beloved Spouse , yea , and was permitted to feed upon all the fruits of this Paradise , the various results of corporeal pleasure , as long as he followed not his own will and appetites contrarily to the divine commands and appointments . But at length unhappily the delights of the body betray us , through our over indulgence to them , and lead us captive to anomy and disobedience . The sense of what is grateful and pleasant by insensible degrees gets head over the apprehension of what is just and good ; the Serpent and Eve prove successful tempters ; Adam cannot withstand the inordnate appetite , but feeds on the forbidden fruit , viz. the dictates of his deba●chea will , and ●sual pleasure . And thus now the body is gotten uppermost , the lower faculties have greater exercise and command then the higher , those being very vigorously awakened , and these proportionably shrunk up , and consopited ; wherefore by Axiom 3. and 5. the soul contracts a less pure body , which may be more accommodate to sensitive operations ; and thus we fall from the highest Paradise the blissful regions of life and glory , and become Inhabitants of the Air. Not that we are presently quite divested of our Etherial state , as soon as we descend into this less perfect condition of life , for retaining still considerable exercises of the higher life , though not so ruling and vigorous ones as before , the soul must retain part of its former vehicle , to serve it as its instrument , in those its operations : For the ●herial body contracts crasiness and impurity , by the same degrees as the immaterial faculties abate in their exercise ; so that we are not immediately upon the expiring of the highest congruity wholly stript of all remains of our celestial bodies , but still hold some portion of them , within the grosser vehicle , while the spirit , or higher life is in any degree of actuation . Nor are we to suppose that every slip or indulgence to the body can detrude us from our athereal happiness ; but such a change must be wrought in the soul , as may spoil its congruity to a celestial body , which in time by degrees is effected : Thus we may probably be supposed to have fallen from our supream felici●ie . But others of our order have made better use of their injoyments , and the indulgences of their Maker ; and though they have had their periga's as well as their Apoge's : I mean their Verges towards the body and its joys , as well as their aspires to nobler and sublimer objects , yet they kept the station of their natures , and made their orderly returns , without so remarkable a defection : And though possibly some of them may somtimes have had their slips , and have waded further into the pleasures of the body then they ought to have done , yet partly by their own timely care and consideration , and partly by the divine assistance , they recover themselves again to their condition of primigenial innocence . But we must leave them to their felicity , and go on with the History of our own descent . Therefore after we are detraded from our ●therial condition , we next descend into the Aerial . The Aerial State. NOw our bodies are more or less pure in this condition , proportionably to the degrees of our aposta●y : So that we are not absolutely miserable in our first step of descent ; but indeed happy in comparison of our now condition : As yet there may be very considerable remains of vertue and divine love , though indeed the lower life , that of the body be grown very strong and rampant : So that as yet we may be supposed to have lapst no lower then the best and purest Regions of the Ayre , by Axiom 2 & 3. And doubtlesse there are some , who by striving against the inordinacy of their Appetitites , may at length get the victory again over their bodyes , and so by the assistance of the Divine Spirit who is alwayes ready to promote and assist good beginnings , may re-enkindle the higher life , and so be translated again to their old celestial habitations without descending lower . But others irreclaimeably persisting in their Rebellion , and sinking more and more into the body , and the relish of its joyes and pleasures , these are still verging to a lower and more degenerate state ; so that at the last the higher powers of the Soul being almost quite laid a sleep and consopited , and the sensitive also by long and tedious exercises being much tyred , and abated in their vigour , the plastick faculties begin now fully to awaken ; so that a body of thin and subtile ayre will not suffice its now so highly exalted energy , no more than the subtile Aether can suffice us terrestial animals for respiration ; wherefore the Aerial congruity of life expires also , and thus are we ready for an earthly body . But now since a Soul cannot unite with any body , but with such only as is fitly prepared for it , by principle 3. and there being in all likelyhood more expirations in the Ayre , then there are prepared bodyes upon earth , it must needs be , that for some time it must be destitute of any congruous matter that might be joyned with it ; And consequently by Principle 3d. 't will lye in a state of inactivity and silence . Not that it will for ever be lost in that forgotten recess and solitude , for it hath a●ptness aptness and propensity to act in a terrestrial body , which will be reduc'd into actual exercise , when fit ●atter is prepared . The souls therefore , that are now laid up in the black night of stuipdity and inertnesse will in their proper seasons be awakened into life and operation in such bodyes and places of the earth , as by their dispositions they are fitted for . So that no sooner is the●e any matter of due vital temper , afforded by generation , but immediatly a soul that is suitable to such a body , either by meer natural congruity , the dispositi , on of the soul of the world , or some more spontaneous agent is attracted , or sent into this so befitting tenement , according to Axiom 2 and 3. Terrestrial State. NOw because in this state too we use our sensitive faculties , and have some though very small reliques of the higher life also ; therefore the soul first makes it self a vehicle out of the most spiritous and yielding parts of this spu●ous terrestrial matter , which hath some analogy both with its ●therial and aerial state . This is as it were its inward vest , and immediate instrument in all its operations . By the help of this it understands , reasons , and remembers , Yea forms and moves the body : And that we have such a subtile aery vehicle within this terrestrial , our manifest sympathizing with that element , and the necessity we have of it to all the functions of life , as is palpable in respiration , is me thinks good ground for conjecture . And 't is not improbable but even within this it may have a purer fire and ather to which it is united , being some little remain of what it had of old . In this state we grow up meerly into the life of sense , having little left of the higher life , but some apish shews and imitations of reason , vertue , and religion : By which alone with speech , we seem to be distinguisht from Beasts , while in reality the brutish nature is predominant , and the concernments of the body are our great end , our onely God and happiness ; this is the condition of our now degenerate , lost natures . However , that ever over-flowing goodness that always aims at the happiness of his creatures , hath not left us without all means of recovery , but by the gracious and benigne dispensations which he hath afforded us , hath provided for our restauration ; which some ( though but very few ) make so good use of , that being assisted in their well meant and sincere indeavours by the divine spirit , they in good degree mortifie and subdue the bodie , conquer self-will , unruly appetites , and disorderly passions , and so in some measure by Principle 7. awaken the higher life , which still directs them upwards to vertue and divine love ; which , where they are perfectly kindled carry the soul when dismist from this prison to its old celestial abode : For the spirit and noblest faculties being so recovered to life and exercise require an aetherial body to be united to , and that an aetherial place of residence , both which , the divine Nemesis that is wrought into the very nature of things bestoweth on them by Principle the second . But they are very few that are thus immediatly restored to the celestial paradise , upon the quitting of their earthly bodies . For others that are but in the way of recovery , and dye imperfectly vertuous , meer Philosophy and natural reason ( within the bounds of which we are now discoursing ) can determine no more , but that they step forth again into aer● vehicles ; that congruity of life immediately awakening in them after this is expired . In this state their happinesse will be more or lesse , proportionably to their virtues , in which if they persevere , we shall see anon how they will be recover'd . But for the present we must not break off the clue of our account , by going backwards before we have arriv'd to the u●most verge of descent in this Philosophical Romance , or History ; the Reader is at his choice to call it which he pleaseth . Wherefore let us cast our eyes upon the Most , in whom their Life on earth hath but confirm'd and strengthned , their degenerate sensual , and brutish propensions ; And see what is like to become of them , when they take their leave of these terrestial bodies . Only first a word of the state of dying infants , and I come immediately to the next step of descent . Those therefore that passe out of these bodyes , before the terrestrial congruity be spoyl'd weakened , or orderly unmound ; According to the tenour of this Hypothesis , must return into the state of inactivity . For the Plastick in them is too highly awakened , to inactuate only an aerial body ; And , there being no other more congruous , ready , and at hand for it to enter , it must needs step back into its former state of insensibility , and there wait its turn , till befitting matter call it forth again into life and action . This is a conjecture that Philosophy dictates , which I vouch not for a truth , but only follow the clue of this Hypothesis . Nor can there any danger be hence conceiv'd that those whose congr●ityes orderly expire , should fall back again into a state of silence and intertnesse ; since by long and hard exercises in this body , the plastick life is well tamed and debilitated , so that now its activity is proportion'd to a more te●uious and passive vehicle , which it cannot fail to meet with in its next condition . For 't is only the terrestrial body is so long a preparing . But to The next step of Descent , or After State. TO give an Account of the After State of the more degenerate and yet descending souls , some fancy a very odd Hypothesis , imagining that they passe hence into some other more course and inferior Planet , in which , they are provided with bodyes suitable to their so depraved natures ; But I shall be thought extravagant for the mention of such a supposition ; Wherefore I come to what is lesse ●bnoxious . When our souls go out of these bodies therefore , they are not presently discharg'd of all the matter that belong'd to this condition , but carry away their inward and aerial state to be partakers with them of their after fortunes , onely leaving the unlesse earth behind them . For they have a congruity to their aery bodies , though that which they had to a terrestrial , is worn out and defaced . Nor need we to wonder how it can 〈◊〉 have an aerial aptitude , when as that congr●ity expired before we defended hither ; If we consider the reason of the expiration of its former vital aptitude , which was not so much through any defect of power to actuate such a body , but through the excesse of invigoration of the Plastick , which was then grown so strong , that an aerial body was not enough for it to display its force upon . But now the case is alter'd , these lower powers are worn and wearied out , by the toylsome exercise of dragging about and managing such a load of flesh ; wherefore being so castigated , they are duly attemper'd to the more easie body of air again , as was intimated before ; to which they being already united , they cannot miss of a proper habitation . But considering the stupor , dulness & inactivity of our declining age , it may seem unlikely to some , that after death we should immediately be resuffitated into so lively and vigorous a condition , as is the aerial , especially , since all the faculties of sence and action , are observed gradually to fail & abate as we draw nearer to our exit from this Stage ; which seems to threaten , that we shall next descend into a state of less s●upor and inertnesse . But this is a groundless jealousie ; for the weaknesse and lethargick inactivity of old age , ariseth from a defect of those Spirits , that are the instruments of all our operations , which by long exercise are at last spent and seattred . So that the remains can scarce any longer stand under their unweildy barthem ; much lesse , can they perform all functions of life so vigorously as they were wont to do , when they were in their due temper , strength , and plenty . However notwithstanding this inability to manage a sluggish , stubborn , and exhausted terrestrial body , there is no doubt , but the Soul can with great care , when it is discharg'd of its former load , actuate its thin aery vehicle ; and that with a brisk vigour and activity . As a man that is overladen , may be ready to faint and sink , till he be releived of his burthen ; And then , he can run away with a cheerful vivacity . So that this decrepid condition of our decayed natures cannot justly prejudice our belief , that we shall be crected again , into a state of life and action in aerial bodies , after this congruity is expired . But if all alike live in bodies of air in the next condition , where is then the difference between the ●nst and the wicked , in state , place and body ? For the just we have said already , that some of them are re-instated in their pristi●e happiness and felicite ; and others are in a middle state , within the confines of the Air , perfecting the inchoations of a better life , which commenc'd in this : As for the state and place of those that have lived in a continual course of sensuality and forgetfulness of God ; I come now to declare what we may fancie of it , by the help of natural light , and the conduct of Philosophy . And in order to this discovery I must premise some what concerning the earth , this globe we live upon ; which is , that we are not to conceive it to be a full bulky mass to the center , but rather that 〈◊〉 somwhat like a suckt Egg , in great part , an hollow sphear , so that what we tread upon is but as it were , an Arch or Bridge , to divide between the upper and the lower regions : Not that this inward ●llowness is a meer void capacity , for there are no such chasms in nature , but doubtless replenisht it is with some ●uid bodies or other , and it may be a kind of aire , fire and water : Now thi● Hypothesis will help us easily to imagine how the earth may move notwithstanding the pretended indisposition of its Bulk , and on that account I beleeve it will be somewhat the more acceptable with the free and ingenious . Those that understand the Cartesian Philosophy , will readily admit the Hypothesis , at least as much of it as I shall have need of : But for others , I have little hopes of perswading them to any thing , and therefore Il'● spare my labour of going about to prove what they are either uncapable of , or at first dash judge ridiculous : And it may be most will grant as much as is requisite for my purpose , which is , That there are huge vast cavities within the body of the earth ; and it were as needless , as presumptious , for me to go about to determine more . Only I shall mention a probability , that this gross crust which we call earth , is not of so vast a profound● as is supposed , and so come more press to my business . 'T is an ordinary observation among them that are imployed in mines and subterraneous vaults of any depth , that heavy bodies lose much of their gravity in those hollow caverns : So that what the strength of several men cannot stir above ground , is easily moved by the single force of one under it : Now to improve this experiment , 't is very likely that gravity proceeds from a kind of magnetism and attractive virtue in the earth , which is by so much the more strong and vigorous , by how much more of the attrahent contributes to the action , and proportionably weaker , where less of the magnetick Element exerts its operation ; so that supposing the solid earth , to reach but to a certain , and that not very great distance from the surface , and 't is obvious this way to give an account of the Phoenomenon . For according to this Hypothesis the gravity of those bodies is lesse , because the quantity of the earth that draws them is so ; whereas were it of the same nature and solidity to the center , this diminution of its bulk , and consequently virtue would not be at all considerable , nor in the least sensible : Now though there are other causes pretended for this effect , yet there is none so likely , and easie a solution as this , though I know it also is obnoxious to exceptions , which I cannot now stand to to meddle with ; all that I would have is , that 't is a probability , and the mention of the fountains of the great deep in the sacred History , as also the flaming Vulcanoes and smoking mountains that all relations speak of , are others . Now I intend not that after a certain distance all is fluid matter to the ce●ter . For the Cartefian Hypothesis distributes the subterranean space into distinct regions of divers matter , which are divided from each other by as solid walls , as is the open air from the inferiour Atmosphear : Therefore I suppose only that under this thick outside , there is next a vast and large region of fluid matter , which for the most part very likely is a gross and fa●lid kind of air , as also considerable proportions of fire & water , under all which , there may be other solid floors , that may incompass and cover more vaults , and vast hollows , the contents of which 't were vanity to go about to determine ; only 't is very likely , that as the admirable Philosophy of Des Cartes supposeth , the lowest and central Regions may be filled with flame and aether , which suppositions , though they may seem to some to be but the groundless excursions of busie imaginations ; yet those that know the French Philosophy , and see there the Reasons of them , will be more candid in their censures , and not so severe to those not ill-framed conjectures . Now then being thus provided , I return again to prosecute my main intendment ; Wherefore 't is very probable , that the wicked and degenerate part of mankindare after death committed to those squallid subterraneous habitations ; in which dark prisons , they do severe penance for their past impletyes , And have their sences , which upon earth they did so fondly indulge , and took such care to gratifie , now persecuted with darknesse , stench , and horror . Thus doth the divine justice triumph in punishing those vi●e apostatet suitably to their delinquencyes . Now if those vicious souls are not carried down to the infernal caverns by the meer congruity of their natures , as is not so easie to imagine ; we may then reasonably conceive , that they are driven into those dungeons by the invisible Ministers of justice , that manage the affairs of the world by Axiom 3. For those pure spirits doubtless have a deep sence of what is just , and for the good of the universe ; and therefore will not let those inexcusable wretches to escape their deserved castigations ; or permit them to resicle among the good , lest they should infect and poyson the better world , by their examples . Wherefore I say , they are disposed of into those black under-Abysses ; where they are suited with company like themselves , and match't unto bodies as impure , as are their depraved inclinations . Not that they are all in the same place and under the like torments ; but are variously distributed according to the merits of their natures and actions ; some only into the upper prisons , others to the Dungeon : And some to the most intollerable Hell , the Abysse of fire . Thus doth a just Nemesis visit all the quarters of the universe . Now those miserable prisoners cannot escape from the places of their confinement ; for 't is very likely that those watchfull spirits that were instrumental in committing them , have a strict and careful eye upon them to keep them within the confines of their goal , that they roave not out into the Regions of light and liberty , yea 't is probable that the bodies they have contracted in those squallid mansions , may by a kind of fatal magnetisme be chained down to this their proper element . Or , they having now a congruity only to such fatid vehicles , may be no more able to abide the clear and lightsome ayr , then the Bat or Owl are able to bear the Suns noon-day beams ; or , the fish to live in these thinner Regions . This may be the reason of the unfrequency of their appearance ; and that they most commonly get them away at the approach of light . Besides all this , some there are who suppose that there is a kind of polity among themselves , which may , under severe penalties , prohibit all unlicensed excursions into the upper world ; though I confess this seems not so probable , and we stand in no need of the supposition . For though the laws of their natures should not detain them within their proper residences ; yet the care and oversight of those watchful spirits ; who first committed them , will do it effectually . And very oft when they do appear , they signifie that they are under restraint , and come ●ot abroad , but by permission ; as by several credible stories I could make good : But for brevity I omit them . Now though I intend not this Hypothesis , either for a discovery of infallible truth , or declarement of mine own opinions , yet I cannot forbear to note the strange coincidence that there is between Scripture-expressions in this matter , some main stroaks of the Orthodox Doctrine , and this Philosophical conjecture of the state and place of the wicked . 'T is represented in the Divine Oracles as a deep pit , a prison , a place of darkness , fire , and bri●stone ; and the going thither , is named a descent . All which most appositely agree with the representation we have made ; And the usual Periphrasis of Hell torments , fire , and brimstone , is wonderfully applicable to the place we have been describing ; since it abounds with fuliginous flames , and sulphurious stench and vapours ; And , as we have conjectur'd , the lowest cavity , is nothing else but a valut of fire . For the other expressions mention'd , every one can make the application . So that when a man considers this , he will almost be tempted to think , that the inspired writers had some such thing in their fancies . And we are not to run to tropes and figures for the interpretation of plain and literal descriptions ; except some weighty reason force us to such a Refuge . Moreover Hell is believ'd among the Orthodox to have degrees of torments , to be a place of uncomfortable horror , and to stand at the greatest distance from the seat and babitation of the blessed . All which , and more that I could reckon up , cannot more clearly made out and explained , then they are in this Hypothesis . Thus then we see the irreclameably wicked lodg'd in a place and condition very ●retched and calamilous . If any of them should be taught by their miseryes to renounce and forsake their impietyes ; or should have any dispositions to virtue and divine love reinkindled in them ; meer Philosophy would conclude , that in time they might then be deliver'd from their lad durance ; But we know what Theology hath determined . And indeed those bruitish apostates are so fixt and rooted in their sensual and rebellious propensions , that those who are not yet as far distant from their maker as they can be , are still verging downwards ; And possibly being quite void of the divine grace , and any considerable exercises of reason and conscience , they may never stop till they have run through all the internal stages , and are arriv'd to the extremest degree of misery , that as yet any are obnoxious to . Wherefore the earth and all the infernal Regions being thus monstrously depraved ; 't is time for the Divine Justice to shew some remarkable and more then ordinary severity upon those remorseless Rebels ; and his goodness is as ready to deliver the virtuous from this stage of wretchedness and impiety . When therefore those have compleated the number of their iniquities , and these are fit for the mercy of so great a deliverance ; then shall the great decree for judgement be executed ; which though it cannot be expected that meer Philosophy should give an unerring and punctual account of , yet we shall follow this light as far as it will lead us ; not intrenching upon the sacred rights of divinity , nor yet baulking what the Ancient Eastern Cabbala , assisted by later discoveries into nature , will dictate ; But sincerely following the Hypothesis , we shall leave all its errours and misguidances to be corrected by the more sacred Canons . So that where we shall discern the wisdom of the World to have misdirected the most knowing and sedulous inquirers , we may duly acknowledge the great benefit of that light which we have received to guide us in matters of such vast and concerning speculation . The Constagration of the Earth . THerefore at length , when the time preappointed by the divine wisdom for this execution , is come ; The internal , central fire shall have got such strength and irresistible vigour that it shall easily melt & dissolve that fence that hath all this while inclosed it ; And all those other smaller fires , which are lodg'd in several parts of the lower Regions joyning themselves with this mighty flame , shall prey upon what ever is combustible and so rage first within the bowels of the earth , beginning the tragick execution upon those damned spirits that are there confi●ed ; these having been reserved in the chains of darkness to the judgment of this great day ; and now shall their hell and misery be compleated , and they receive the full reward of their impieties , which doubtless will be the most intollerable and severe torment that can be imagned , these sierce and merciless flames sticking close to , yea , piercing through and through their bodies , which can remove no where to avoid this fierie over-spreading vengenance . And now the subterranean vaults being thus all on fire , it cannot be long ere this prevailing combustion take hold of the upper regions , wherefore at last with irresistible violence it breaks forth upon these also : So that the great pyre is now kindled , smoak , fire , darkness , horror and confusion , cover the face of all things ? Wherefore the miserable inhabitants of the earth and inferiour air , will be seized on by the devouring Element , and suffer in that fire that was reserved for the perdition of ungodly men . But shal the righteous perish with the wicked ? And shall not the Judge of all the earth do right ? wil not the sincere & vertuous both in the Earth and Air be secured from this sad fate ? and how can their deliverance be effected ? Doubtless Providence that in all things else hath been righteous and equall will not fail in this last scene ; but provision will be made for their recovery from this vengeance that hath taken hold of the wicked . But all natural causes failing here , since their bodies are not pure enough to wast them up the quiet regions of the un-infested ather ; and the higher congruity of life , being yet but imperfectly inchoated ; they would be detained prisoners here below by the chains of their unhappy natures , were there not some extraordinary interposure for their rescue and inlargement ; wherefore when we contemplate the infinite fertility of the divine goodness , we cannot think , that he will let those seeds of piety and vertue , which himself hath sown and given some increase to , to come to nought ; or the honest possessors of them , fatally to miscarry : But that he will imploy his power for the compleating what he hath begun , and the deliverance of those , who have relyed upon his mercies . But for the particular way and method how this this great iransaction will be accomplisht , Philosophy cannot determine it . Happy therefore are we , who have the discoveryes of a more certain Light , which doth not only secure us of the thing , but acquaints us with the way and means , that the Divine wisdome hath resolv'd on , for the delivery of the righteous . So that hereby we are assured that our ever blessed Redeemer shall appear in the clouds before this fiery fate shall have quite taken hold of the Earth , and its condemned inhabitants . The Glory of his appearance with his Caelestial Legions , shall raise such strong love , joy , and triumph in his now passionately enamourd expectants , as shall again enkindle that high and potent principle , the spirit , which being throughly awakened and excited , will melt the grossest consistence into liquid Aether , so that our bodyes being thus turned into the purest flame , we shall ascend in those fiery Chariots with our Glorious Redeemer , and his illustirous and blessed Attendants to the Caelestial habitations . This is the Resurrection of the just , and the Recovery of our antient blessedness . Thus have some represented this great transaction ; But I dare warrant nothing in this matter beyond the declarations of the sacred scripturs , therefore to proceed in our philosophicall conjectures , However the good shall be delivered ; be sure the wicked shall be made a prey to the Scorching element which now rageth every where , and suffer the Judgement threatened . But yet the most degenerate part of mankind ( if we consult meere Reason and the Antient Eastern Cabbals ) who are detained prisoners in the now inflamed Almospheare , shall not for ever be abandon'd to misery and ruin . For they are still pretended to be under the eye and tender care of that Almighty goodness , that made and preserveth all things , that punisheth not out of malice or revenge , and therefore will not pursue them to their utter undoing for ever : But hath set bounds to their destruction , and in infinite Wisdome hath so ordered the matter that none of his creatures shall be lost eternally , or indure such an endlesse misery , then which not Being it self were more eligible . Wherefore those curious contemplators phancy , that the unsupportable pain and anguish which hath long stuck to those miserable creatures , will at length so consume and destroy rhat insensible pleasure and congruity that unites soul and body , that the thus-miserably cruciated spirit must needs quit it's unfit habitation ; and there being no other body within its reach that is capable of a vitall union , according to the tenor of this Hypothesis , it must become senselesse and unactive by Axiom 4. And so be buried in a state of silence and inertness . At length when these greedy flames shall have devoured what ever was combustible , and converted into a smoak and vapour all grosser concretions , that great orb of fire that the Cartesian Philosophy supposeth to constitute the centre of this Globe , shall perfectly have recovered its pristine nature , and so following the Laws of its proper motion , shall fly away out of this vortex , and become a wandring comet , till it settle in some other . But if the next Conflagration reach not so low as the inmost regions of the earth , so that the central fire remains unconcern'd , and unimploy'd in this combustion ; this Globe will then retain its wonted place among the Planets . And that so it may happen , is not improbable , since there is plenty enough both of fiery principles and materials in those Regions that are nearer to the surface , to set the Earth into a Lightsom flame , and to do all that execution that we have spoken of . Some conceive therefore , that the conflagration will not be so deep and universal as this opinion supposeth it ; But that it may take beginning from a lesse distance , and spendit self upwards . And to this purpose they represent the sequel of their Hypothesis . The Generall Restitution . Those thick and clammy vapours which erstwhile ascended in such vast measures , and had fil'd the vault of heaven with smoak and darknesse , must at length obey the Laws of their nature and gravity , and so descend again in abundant showres , and mingle with the subsiding ashes , which will constitute a mudd vegetative and fertile . For those warm and benign beams , that now again begin to visit the desolate Earth , will excite those seminal principles into action , which the Divine Wisdome and goodnesse hath mingled with all things . Wherefore they operating according to their natures , and the dispositions which they find in the restored matter , will shoot forth in all sorts of flowers , herbs , and trees ; Making the whole Earth a Garden of delight and pleasure ; And erecting all the Phaenomena proper to this Element . By this time the Ayre will be grown vitall again and far more pure and pleasant , then before the fiery purgation . Wherefore they conceive , that the disbodyed soules shall return from their unactive and silent recesse , and be joined again to bodyes of purified and duly prepared Ayre . For their radaical aptitude to matter still remained , though theyfell asleep for want of bodies of fit temper to unite with . This is the summ of the Hypothesis as it is represented by the profoundly Learned Dr. H. More , with a copious and pompous eloquence . Now supposing such a recess of any souls into a state of in activity , such a Restitution of them to life and action is very reasonable ; since it is much better for them to Live and operate again , then to be uselesse in the universe , and as it were nothing for ever . And we have seen above , that the Divine goodnesse doth always what is best , and his wisdom is not so shallow as to make his creatures so as that he should be fain to banish them into a state that is next to non-entity , there to remain through all duration . Thus then will those lately tormented souls , having smarted for their past iniquities , be recovered both from their state of ●rtechednesse and insensibility ; and by the unspeakable benignity of their Maker , placed once more in such conditions , wherein by their own endeavours , and the divine assistance they may amend what was formerly amiss in them , and pursue any good Resolutions that they took while under thelash of the fiery tortures ; which thos that do , when their good inclinations are perfected , and the Divine Life again enkindled , they shall in due time reascend the Thrones they so unhappily fell from , & be circled about with unexpressible felicity . Butthose that for all this , follow the sameways of sensuality and rebellion against their merciful deliverer , they shal besure tobe met with by the same methods of punishment ; and at length be as miserable as ever . Thus we see the Ayr will be re-peopled after the conflagration : but how the Earth will so soon be restored to Inhabitants , is a matter of some difficulty to determine since it useth to be furnisht from the Aerial regions , which now will have none left that are fit to plant it . For the good were deliver'd thence before the conflagration : and those that are newly come from underthe fiery lash and latter state of silence , are in a hopeful way of recovery ; At least , their aerial congruity cannot be so soon expired , as to fit them for an early return to their terrestriall prisons . Wherfore to help our selves in this rencounter , we must remember , that there are continually multitudes of souls in a state of inactivity , for want of suitable bodyes to unite with , there being more that dye to the aery state , then are born into this terrestrial . In this condition were myriads , when the general Feaver seiz'd this great distemper'd body ; who therefore were unconcern'd in the conflagration , and are now as ready to return into life and action upon the Earth's happy restauration , as if no such thing had hapned . Wherefore they will not fail to descend into fitly prepared matter , and to exercise all the functsons proper to this condition . Nor will they alone be inhabitants of the Earth . For all the variety of other Animals , shall live and act upon this stage with them ; all sorts of souls infinuating themselves into those bodys , which are fit for their respective natures . Thus then supposing habitable congruous bodyes , there is no doubt , but there will be humane Souls to actuate and informe them ; but all the difficulty is to conceive how the matter shall be prepared . For who shall be the common seedsman of succeding Humanity , when all mankind is swept away by the fiery deluge ? And to take Sanctuary in a Miracle is unphilosophical and desperate . I thinke therefore , it is not improbable ( I mean according to the duct of this Hypothesis ) but that in this renewed youth , of the so lately calcined and purified Earth , there may be some pure efflorescences of balmy matter , not to be found now in its exhausted and decrepit Age , that may be proper vehicles of life into which souls may deseend without further preparation : And so orderly shape and form them , as we see to this day several sorts of other creatures do , without the help of generation . For doubtlesse there will be great plenty of unctuous spirituous matter , when the most inward and recondite spirits of all things , shall be dislodg'd from their old close residences ; and scatter'd into the Ayre ; where they will at length , when the fierce agitation of the fire is over , gather in considerable proportions of tenuous vapours ; which at length descending in a chrystalline liquor , and mingling with the finest parts of the newly modified Earth , will doubtless compose as genital a matter as any can be prepared in the bodys of Animals . And the calm and wholesome Ayre which now is duly purged from its noxious reeks and vapours , and abounds with their saline spirituous humidity , will questionlesse be very propitious to those tender inchoations of life ; and by the help of the Sun 's favourable and gentle beams , supply them with all necessary materials . Nor need we puzzle our selves to phancy , how those Terrae Filii , those young sons of the Earth will be fortified against the injuries of weather , or be able to provide for themselves in their first and tender Infancy ; since doubtlesse , if the supposition be admitted , those immediate births of unassisted nature will not be so tender and helplesse as we , into whose very constitutions delicacy and effeminatenesse is now twisted . For those masculine productions which were always exposed to the open Ayr , and not cloyster'd up as we , will feel no more incommodity from it , then the young fry of fishes do from the coldnesse of the water they are spawn'd in . And even now much of our tendernesse and delicacy is not natural but contracted . For poor children will indure that hardshp that would quickly dispatch those that have had a more careful and officious nurture . And without question we should do many things for self-preservati on and provision , which now we yield no signes of ; had not custome prevented the endeavours of nature , and made it expect assistance ; For the Indian Infants will swim currently , when assoon as they are born , they are thrown into the water . And nature put to her shifts , will do many things more then we can suspect her able for the performance of : which consider'd , 't is not hard to apprehend , but that those infant Aborigines , are of a very different temper and condition from the weak products of now decayed nature : having questionlesse , more pure and serviceable bodies , senses and other faculties more active and vigorous , and nature better exercised ; so that they may by a like sence to that which carrys all creatures to their proper food , pursue and take hold of that nutriment which the free and willing Earth now offerd to their mouths ; till being advantaged by Age and growth , they can move about to make their choice . But all this is but the frolick exercise of my pen chusing a Paradox ; And 't is time to give over the pursuit . To make an end then , we see that after the Conflagration the earth will be inhabited again , and all things proceed much what in like manner as before . But whether the Catastrophe of this shall bee like the former or no , I think is not to be determined . For as one world hath perish't by water , and this present shall by fire , 't is possible the next period may be by the Extinction of the Sun. But I am come to the end of the line , and shall not go beyond this present Stage of Providence , or wander into an Abysse of uncertainties , where there is neither Sun nor Star to guide my notions . Now of all that hath been represented of this Hypothesis , there is nothing that seems more extravagant and Romantick then those notions that come under the two last Generals ; And yet so it falls out , that the main matters contained under them , one would think to have a strange consonancy with some expressions in the Sacred Oracles . For clear it is from the divine Volumne , that the wicked and the Devils themselves are reserved to a further and more severe judgement then yet afflicteth them ; It is as plainly declared to be a vengeance of fire that abides them , as a compleatment of their torments : And that the Earth shall be burnt , is as explicitly affirmed , as any thing can be spoken . Now if we put all these together , they look like a probability , That the conflagration of the Earth shall consummate the Hell of the wicked . And those other expressions of Death , Destruction , perdition of the ungodly , and the like , seem to show a favourable regard to the State of silence and inactivity . Nor is there less appearing countenance given to the Hypothesis of Restitution , in those passages which predict New Heavens and a New Earth , and seem to intimate onely a change of the present . And yet I would have no body be so credulous as to be taken with litle appearances , nor do I mention these with an intent that they should with full consent be delivered to intend the asserting any such Doctrines ; But that there is shew enough both in Reason and Scripture for these Opinions to give an occasion for an Hypothesis , and therefore that they are not meer arbitrary and idle imaginations . Now whatever becomes of this perticular draught of the Souls severall conditions of life and action , the main Opinion of Praeexistence is not at all concerned . This scheame is onely to shew that natural and imperfect Reason can frame an Intelligible Idea of it ; And therefore questionlesse the Divine Wisdome could forme and order it , either so , or with infinitely more accuracy and exactness . How it was with us therefore of Old , I know not ; But yet that we may have been , and acted before we descended hither , I think is very probable . And I see no Reason but why Praeexistence may be Admitted without altering any thing considerable of the ordinary Systeme of Theology . But I shut up with that modest conclusion of the Great Des Cartes . That although these matters seem hardly otherwise intelligible then as Ihave here explained them : Yet neverthelesse remembring I am not infallible , I assert nothing ; But submit all I have written to the Authority of the Church of England , and to the matured judgements of graver and wiser men ; Earnest● desiring that nothing else may be entertained with credit by any persons , but what is able to win it by the force of evident and Victorious reason . Des Cartes Princ. Prilos . lib. 4. ss . CVII . FINIS . 
A53669	----	A brief declaration and vindication of the doctrine of the Trinity as also of the person and satisfaction of Christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by J. Owen. Owen, John, 1616-1683. 1669 Approx. 264 KB of XML-encoded text transcribed from 138 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53669 Wing O718 ESTC R30760 11467248 ocm 11467248 47790 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53669) Transcribed from: (Early English Books Online ; image set 47790) Images scanned from microfilm: (Early English books, 1641-1700 ; 1467:15) A brief declaration and vindication of the doctrine of the Trinity as also of the person and satisfaction of Christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by J. Owen. Owen, John, 1616-1683. [18], 252 p. Printed by R.W. for Nath. Ponder ..., London : 1669. Includes: "Doctrine of the Trinity : as also of the person and satisfaction of Christ ...", with special t.p. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Person and offices. Trinity -- Early works to 1800. Truth. 2005-02 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-05 Olivia Bottum Sampled and proofread 2005-05 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Brief DECLARATION AND VINDICATION OF THE DOCTRINE OF THE TRINITY : As also of the Person and Satisfaction of CHRIST . Accommodated to the Capacity and Use of such as may be in danger to be seduced : and the establishment of the Truth . John 5. 39. Search the Scriptures . By J. Owen D. D. LONDON , Printed by R. W. for Nath. Ponder , at the Sign of the Peacock in Chancery-Lane near Fleetstreet . 1669. Imprimatur , Rob. Grove , R. F. D. Episcop . Lond. à Sac. Dom. Feb. 3. 1668 / 69. TO THE READER . Christian Reader , THis Small Treatise hath no other design but thy Good , and establishment in the Truth . And therefore as laying aside that Consideration alone : I could desirously have been excused from the Labour of those Hours which were spent in its Composure , so in the Work it self , I admitted of no one thought , but how the things treated of in it , might , and ought to be mannaged unto thy spiritual Benefit and Advantage . Other designs most men have in writing what is to be exposed to publick view , and lawfully may have so ; in this I have nothing but meerly thy Good. I have neither been particularly provoked , nor opposed by the Adversaries of the Truth here pleaded for ; nor have any need from any self respect , to publish such a small plain discourse as this ; Love alone to the Truth , and the welfare of thy soul , have given Efficacy to their importunity who pressed me to this small service . The matters here treated of , are on all hands confessed to be of the greatest moment ; such as the Eternal welfare of the souls of men , is immediately and directly concerned in . This all those who believe the Sacred Truths here proposed and explained , do unanimously profess and contend for ; nor is it denyed by those by whom they are opposed . There is no need therefore to give thee any especial Reasons to evince thy concernment in these things , nor the greatness of that concernment , thereby to induce thee unto their serious consideration . It were well indeed that these great , sacred , and mysterious Truths , might without contention or controversies about them , be left unto the Faith of Believers as proposed in the Scripture , with that Explanation of them which in the ordinary Ministry and Dispensation of the Gospel is necessary and required . Certainly these tremendous Mysteries , are not by us willingly to be exposed , or prostituted to the Cavils of every perverse querist , and disputer ; those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whose pretended Wisdom , indeed ignorance , darkness and folly , God hath designed to confound and destroy in them and by them . For my part , I can assure thee , Reader , I have no mind to contend and dispute about these things which I humbly adore and believe as they are revealed . It is the Importunity of Adversaries , in their Attempts to draw and seduce the souls of men from the Truth and Simplicity of the Gospel in these great Fundamentals of it , that alone can justifie any to debate upon , or eristically to handle these awful Mysteries . This renders it our Duty , and that indispensibly , in as much as we are required to contend earnestly for the Faith once delivered unto the Saints . But yet also when this necessity is imposed on us , we are by no means discharged from that humble Reverence of mind , wherewith we ought alwayes to be conversant about them ; nor from that regard unto the way and manner of their Revelation in the Scripture , which may preserve us from all unnecessary intermixture of litigious or exotick Phrases and Expressions , in their Assertion and declaration . I know our Adversaries would upon the matter decry any thing peculiarly Mysterious in these things ; although they are frequently , and emphatically in the Scriptures affirmed so to be . But whilest they deny the Mysteries of the things themselves , which are such as every may become the glorious Being and Wisdom of God , they are forced to a●sign such an aenigmatical sense unto the Words , Expressions and Propositions wherein they are revealed and declared in the scripture , as to turn almost the whole Gospel into an Allegory , wherein nothing is properly expressed , but in some kind of Allusion unto what is so elsewhere ; which irrational way of proceeding , leaving nothing certain in what is or may be expressed by Word or Writing , is covered over with a pretence of Right Reason , which utterly refuseth to be so employed . These things the Reader will find afterwards made manifest , so far as the nature of this brief discourse will bear . And I shall only desire these few things of him that intends its perusal . First , That he would not look on the subject here treated of , as the matter of an ordinary Controversie in Religion . — Neque enim hic levia aut ludicra petuntur Praemia ; lectoris de vita animaeque salute Certatur ; They are things which immediately and directly in themselves concern the eternal salvation of the souls of men ; and their consideration ought alwayes to be attended with a due sense of their weight and importance . Secondly , Let him bring with him a due Reverence of the Majesty and Infinite , incomprehensible nature of God , as that which is not to be prostituted to the captious and sophistical scanning of men of corrupt minds , but to be humbly adored according to the Revelation that he hath made of himself . Thirdly , That he be willing to submit his Soul and Conscience , to the plain and obvious sense of Scripture Propositions and Testimonies , without seeking out Evasions and pretenses for unbelief . These Requests I cannot but judge equal , and fear not the success , where they are sincerely complyed withall . I have only to add ; that in handling the Doctrine of the Satisfaction of Christ , I have proceeded on that Principle , which as it is fully confirmed in the Scripture , so it hath constantly been maintained and adhered unto by the most of those , who with Judgement and Success have managed these Controversies against the Socinians . And this is that the Essential Holiness of God , with his Justice or Righteousness , as the Supream Governour of all , did indispensibly require that sin should not absolutely go unpunished ; and that it should do so , stands in a Repugnancy to those Holy Properties of his Nature . This I say , hath been alwayes constantly maintained by far the greatest number of them , who have throughly understood the Controversie in this matter , and have successfully engaged in it . And as their Arguments for their Assertion , are plainly unanswerable , so the neglect of abiding by it , is causelesly to forego one of the most fundamental and invincille Principles in our Cause . He who first laboured in the defence of the Doctrine of the Satisfaction of Christ , after Socinus had formed his imaginations about the salvation that he wrought , and began to dispute about it , was Covetus , a Learned man , who laid the foundation of his whole Disputation in the Justice of God , necessarily requiring and indispensibly the punishment of sin . And indeed the state of the Controversie as it is laid down by Socinus , in his Book De Jesu Christo servatore , which is an Answer to this Covetus , is genuine , and that which ought not to be receded from , as having been the direct ground of all the Controversial Writings on that subject , which have since been published in Europe . And it is in these words laid down by Socinus himself . Communis & Orthodoxa ( ut asseris ) sententia est , Iesum Christum ideo servatorem nostrum esse , quia divinae Justiciae per quam peccatores damnari merebamur , pro peccatis nostris plene satisfecerit ; quae satisfactio Per fidem imputatur Nobis ex dono Dei credentibus . This he ascribes to Covet . The Common and Orthodox Judgement is , that Jesus Christ is therefore our Saviour , because he hath satisfied the Justice of God , by which we being sinners deserved to be condemned , for all our sins . In opposition whereunto he thus expresseth his own opinion . Ego vero censeo & Orthodoxam sententiam esse arbitror , Iesum Christum ideo servatorem nostrum esse , quia salutis aeternae viam nobis annuntiaverit , confirmaverit , & in sua ipsius persona , cum vitae exemplo , tum ex mortuis resurgendo , manifeste ostenderit , vitamque aeternam nobis ei fidem habentibus ipse daturus sit . Divinae autem justitiae , per quam peccatores damnari meremur , pro peccatis nostris neque illum satisfecisse , neque ut satisfaceret , opus fuisse arbitror . I judge and suppose it to be the Orthodox Opinion , that Jesus Christ is therefore our Saviour , because he hath declared unto us the way of eternal salvation , and confirmed it in his own person ; manifestly shewing it , both by the example of his life , and by rising from the dead ; and in that he will give eternal life unto us believing in him . And I affirm that he neither made satisfaction to the Justice of God , whereby we deserved to be damned for our sins , nor was there any need that he should so do . This is the true state of the Question ; and the principal subtilty of Crellius , the great Defender of this part of the Doctrine of Socinus , in his Book of the Causes of the Death of Christ , and the Defence of this Book De Iesu Christo servatore , consists in speaking almost the same words with those whom he doth oppose , but still intending the same things with Socinus himself : This Opinion as was said of Socinus , Covetus opposed and everted on the Principle before mentioned . The same Truth was confirmed also by Zarnovitius who first wrote against Socinus his Book ; as also by Otto Casmannus who engaged in the same work ; and by Abraham Salinarius . Vpon the same Foundation do proceed , Paraeus , Piscator , Lubbertus , Lucius , Camero , Voetius , Amiraldus , Placaeus , Rivetus , Walaeus , Thysius , Altingius , Maresius , Essenius , Arnoldus , Turretinus , Baxter , With many others ; The Lutherans , who have managed these Controversies , as Tarnovius , Meisnerus , Calovius , Stegmannus , Martinius , Franzius , with all others of their , way , have constantly maintained the same great fundamental Principle of this Doctrine of the satisfaction of Christ ; and it hath well , and solidly been of late asserted among our selves on the same foundation . And as many of these Authors do expresly blame some of the Schoolmen , as Aquinas , Durandus , Biel , Tataretus , for granting a possibility of pardon without satisfaction , as opening a way to the Socinian Error in this matter ; so also they fear not to affirm , that the foregoing of this Principle of Gods Vindictive Justice indispensibly requiring the Punishment of sin , doth not only weaken the cause of the Truth , but indeed leave it indefensible . However I suppose , men ought to be wary how they censure the Authors mentioned , as such who expose the Cause they undertook to defend , unto contempt ; for greater , more able , and Learned Defenders , this Truth hath not as yet found , nor doth stand in need of . J. O. THE PREFACE . THE Disciples of our Lord Jesus Christ , having made that great confession of him , in distinction and opposition unto them who accounted him only as a Prophet , thou art Christ the Son of the living God , Mat. 16. 14 , 15 , 16. He doth on the occasion thereof , give out unto them that Great Charter of the Churches stability and continuance ; Vpon this Rock I will build my Church , and the gates of Hell shall not prevail against it , v. 18. He is himself the Rock upon which his Church is built ; as God is called the Rock of his People , on the account of his eternal power and immutability , Deut. 32. 4 , 18 , 31. Isa. 26. 4. And himself the Spiritual Rock which gave out supplies of Mercy and Assistance to the people in the Wilderness , 1 Cor. 10. 4. The Relation of the Professing Church unto this Rock , consists in the faith of this Confession , that he is Christ the Son of the living God. This our Lord Jesus Christ hath promised to secure against all attempts ; yet so as plainly to declare , that there should be great and severe opposition made thereunto . For whereas the Prevalency of the Gates of Hell in an enmity unto this confession is denyed , a great and vigorous attempt to prevail therein is no less certainly foretold ; neither hath it otherwise fallen out . In all Ages from the first solemn foundation of the Church of the New Testament , it hath one way or other been fiercely attempted by the Gates of Hell. For some time after the Resurrection of Christ from the dead , the principal endeavours of Satan , and Men acting under him , or acted by him , were pointed against the very foundation of the Church , as laid in the expression before mentioned . Almost all the Errours and Heresies wherewith for three or four Centuries of years it was perplexed , were principally against the Person of Christ himself , and consequently the Nature and Being of the holy and blessed Trinity . But being disappointed in his design herein , through the watchful care of the Lord Christ over his Promise ; in the following Ages , Satan turned his craft and violence against sundry parts of the superstructure ; and by the assistance of the Papacy cast them into confusion , nothing as it were remaining firm , stable , and in order , but only this one confession , which in a particular manner the Lord Christ hath taken upon himself to secure . In these latter Ages of the World , the power and care of Jesus Christ reviving towards his Church in the Reformation of it , even the ruined heaps of its building have been again reduced into some tolerable order and beauty . The old Enemy of its peace and welfare falling hereby under a disappointment , and finding his travail and labour for many Generations in a great part frustrate , he is returned again to his old work of attacqueing the Foundation it self ; as he is unweary and restless , and can be quiet neither Conquerour nor conquered ; nor will be so , until he is bound and cast into the lake that burneth with fire . For no sooner had the Reformation of Religion firmed it self in some of the Europaean Provinces , but immediately , in a proportion of distance not unanswerable unto what fell out from the first foundation of the Church , sundry Persons by the instigation of Satan attempted the disturbance and ruine of it , by the very same errours and Heresies about the Trinity , the Person of Christ , and his Offices , the person of the Holy Ghost and his Grace , wherewith its first trouble and ruine was endeavoured . And hereof we have of late an instance given among our selves ; and that so notoriously known , through a mixture of imprudence and impudence in the managers of it , that a very brief reflection upon it will suffice unto our present design . It was alwaies supposed , and known to some , that there are sundry Persons in this Nation , who having been themselves seduced into Socinianism , did make it their business under various pretences to draw others into a compliance with them in the same way and perswasion . Neither hath this for sundry years been so secretly carryed , but that the design of it hath variously discovered it self by overt acts of Conferences , disputations , and publishing of Books ; which last way of late hath been sedulously pursued . Unto these three is now a visible Accession made , by that sort of People whom Men will call Quakers , from their deportment at the first erection of their way , long since deserted by them ; until by some new Revolutions of Opinions , they cast themselves under a more proper denomination . That there is a conjunction issued between both these sorts of Men , in an Opposition to the holy Trinity , with the Person and Grace of Christ , the Pamphlets of late published by the one and the other do sufficiently evince . For however they may seem in sundry things as yet to look divers waies , yet like Sampson's Foxes , they are knit together by the tayle of consent in these fire-brand Opinions , and joyntly endeavour to consume the standing Corn of the Church of God. And their joynt management of their business of late , hath been as though it were their design , to give as great a vogue and report to their Opinions , as by any waies they are able . Hence besides their attempts to be proclaiming their Opinions under various pretences , in all Assemblies whereunto they may intrude themselves , as they know without trouble , they are exceedingly sedulous in scattering and giving away , yea imposing gratis , and as to some ingratiis , their small books which they publish , upon all sorts of persons promiscuously , as they have advantage so to do . By this means their Opinions being of late become the talk and discourse of the common sort of Christians , and the Exercise of many , amongst whom are not a few , that on sundry accounts , which I shall not mention , may possibly be exposed unto disadvantage and prejudice thereby , it hath been thought meet by some , that the Sacred Truths which these men oppose , should be plainly and briefly asserted and confirmed from the Scripture ; that those of the meanest sort of Professors , who a●e Sincere and upright , exercising themselves to keep a good conscience in matters of faith and obedience to God , may have somewhat in a readiness , both to guide them in their further enquiry into the Truth , as also to confirm their Faith in what they have already received , when at any time it is shaken or opposed by the cunning sleights of men that lye in wait to deceive . And this comprizeth the design of the ensuing discourse . It may possibly be judged needless by some , as it was in its first proposal by him by whom it is wri●●●● , and that because this matter at present is by an especial providence cast on other hands , who both have , and doubtless , as occasion shall require , will well acquit themselves in the defence of the Truths opposed . Not to give any other account of the Reasons of this small undertaking , it may suffice , that in publico discrimine omnis homo miles est . Every mans concernment lying in a common danger , it is free for every one to manage it as he thinks best , and is able , so it be without prejudice to the whole , or the particular concerns of others . If a City be on fire , whose bucket that brings water to quench it ought to be refused ? The attempt to cast fire into the City of God , by the Opinions mentioned , is open and plain , and a timely stop being to be put unto it , the more hands are orderly employed in its quenching , the more speedy and secure is the effect like to be . Now , because the Assertors of the Opinions mentioned do seem to set out themselves to be some great Ones , above the ordinary rate of men , as having found out , and being able publickly to maintain such things , as never would have entred into the minds of others to have thought on , or conceived ; and also that they seem with many to be thought worthy of their consideration because they now are new , and such as they have not been acquainted withall ; I shall in this Prefatory entrance , briefly manifest that those who have amongst us undertaken the management of these Opinions , have brought nothing new unto them , but either a little contemptible Sophistry and caption of words on the one hand , or futulous , affected , unintelligible expressions on the other ; the Opinions themselves being no other ; but such as the Church of God having been opposed by , and troubled with from the beginning , hath prevailed against , and triumphed over in all generations . And were it not that Confidence is the only relief which engaged impotency adheres unto , and expects supplies from , I should greatly admire that those amongst us who have undertaken an inforcement of these old exploded errours , whose weakness doth so openly discover and proclaim it self in all their endeavours , should judge themselves competent to give a new spirit of life to the dead carkass of these rotten Heresies , which the faith of the Saints in all Ages hath triumphed over ; and which Truth and Learning have under the care and watchfulness of Christ , so often baffled out of the world . The Jews in the time of our Saviours converse on the earth , being fallen greatly from the Faith and Worship of their forefathers , and ready to sink into their last and utmost Apostacy from God , seem amongst many other truths , to have much lost that of the Doctrine of the Holy Trinity , and of the Person of the Messiah . It was indeed suited in the dispensation of God , unto the work that the Lord Jesus had to fulfill in the world , that before his Passion and Resurrection , the knowledge of his Divine Nature as unto his individual person , should be concealed from the most of men . For this cause , although he was in the form of God , and thought it no robbery to be equal with God , yet he made himself of no reputation , by taking on him the form of a servant , and made in the likeness of men , that being found in the fashion of a man , he might be obedient unto death , Phil. 2. 7 , 8 , 9. whereby his Divine Glory was veiled for a season , until he was declared to be the Son of God with power , according unto the Spirit of Holiness , by the resurrection from the dead , Rom. 1. 4. And then was glorified with that glory which he had with the Father before the world was , John 17. 3. And as this dispensation was needful unto the accomplishment of the whole work which as our M●diator he had undertaken , so in particular , he who was in himself the Lord of Hosts , a Sanctuary to them that feared him , became hereby , a stone of stumbling , and a rock of offence to both the Houses of Israel , for a gin and for a snare to the inhabitants of Jerusalem , Isa. 8. 13 , 14. See Luke 2. 34. Rom. 9. 33. 1 Pet. 2. 8. Isa. 28. 26. But yet notwithstanding , as occasions required , suitably unto his own holy ends and designs , he forbare not to give plain and open testimony to his own Divine Nature and eternal pre-existence unto his Incarnation . And this was it , which of all other things most provoked the carnal Jews with whom he had to do . For having , as was said , lost the Doctrine of the Trinity and Person of the Messiah in a great measure , when ever he asserted his Deity , they were immediately enraged and endeavoured to destroy him . So was it plainly , John. 8. 56 , 57 , 58 59. Saith he , Your Father Abraham rejoyced to see my day , and he saw it and was glad ; then said the Jews unto him , thou art n●t yet fifty years old , and hast thou seen Abraham ? Jesus said unto them , verily I say unto you , before Abraham was I am : then took they up stones to cast at him . So also , John 10. 30 , 31 , 32 , 33. I and my Father are one : then the Jews took up stones again to stone him ; Jesus answered them , many good works have I shewed you from my Father , for which of those works do you stone me ? The Jews answered him saying , for a good work we stone thee not , but for blasphemy , and because that thou being a Man makest thy self God. They understood well enough the meaning of those words , I and my Father are one ; namely , that they were a plain Assertion of his being God. This caused their rage . And this the Jews all abide by to this day ; namely , that he declared himself to be God , and therefore they slew him . Whereas therefore the first discovery of a plurality of Persons in the Divine Essence consists in the Revelation of the Divine Nature and personality of the Son , this being opposed , persecuted , and blasphemed by these Jews , they may be justly looked upon and esteemed as the first Assertors of that misbelief , which now some seek again so earnestly to promote . The Jews persecuted the Lord Christ , because he being a Man , declared himself also to be God ; and others are ready to revile and reproach them , who believe and teach what he declared . After the Resurrection and Ascension of the Lord Jesus , all things being filled with tokens , evidences and effects of his Divine Nature and Power , Rom. 1. 4. The Church that began to be gathered in his name , and according to his Doctrine , being by his especial institution to be initiated into the express profession of the Doctrine of the Holy Trinity , as being to be baptized in the name of the Father , and the Son , and the Holy Ghost , which confession comprizeth the whole of the truth contended for , and by the indispensible placing of it at the first entrance into all obedience unto him , is made the doctrinal foundation of the Church , it continued for a season in the quiet and undisturbed possession of this Sacred Treasure . The first who gave disquietment unto the Disciples of Christ by perverting the Doctrine of the Trinity was Simon Magus , with his followers ; an account of whose monstrous figments , and unintelligible imaginations , with their coincidence with what some men dream in these latter daies , shall elsewhere be given . Nor shall I need here to mention the Colluvies of Gnosticks , Valentinians , Marcionites and Manichees , the foundation of all whose abominations lay in their mis-apprehensions of the being of God , their unbelief of the Trinity and Person of Christ , as do those of some others also . In especial there was one Cerinthus , who was more active than others in his opposition to the Doctrine of the person of Christ , and therein of the Holy Trinity . To put a stop unto his Abominations , all Authors agree that John writing his Gospel , prefixed unto it that plain declaration of the eternal Deity of Christ which it is prefaced withall . And the story is well attested by Irenaeus , Eusebius , and others , from Polycarpus who was his Disciple , that this Cerinthus coming into the place where the Apostle was , he left it , adding as a reason of his departure , lest the building through the just judgement of God should fall upon them . And it was of the Holy , Wise Providence of God , to suffer some impious Persons to oppose this Doctrine before the death of that Apostle , that he might by infallible Inspiration farther reveal , manifest and declare it to the establishment of the Church in future Ages . For what can farther be desired to satisfie the minds of men , who in any sense own the Lord Jesus Christ , and the Scriptures , than that this Controversie about the Trinity and Person of Christ ( for they stand and fall together ) should be so eminently and expresly determined , as it were immediately from Heaven . But he , with whom we have to deal in this matter , neither ever did , nor ever will , nor can acquiesce or rest in the divine determination of any thing which he hath stirred up strife and controversie about . For as Cerinthus and the Ebionites persisted in the Heresie of the Jews , who would have slain our Saviour for bearing witness to his own Deity , notwithstanding the evidence of that testimony , and the right apprehension which the Jews had of his mind therein ; so he excited others to engage and persist in their Opposition to the truth , notwithstanding this second particular determination of it from Heaven , for their confutation or confusion . For after the more weak and confused oppositions made unto it by Theodotus Coriarius , Artemon , and some others , at length a stout Champion appears visibly and expresly engaged against these fundamentals of our faith . This was Paulus Sa nosatenus Bishop of the Church of Antioch about the year 272. A man of most intolerable pride , passion , and folly ; the greatest that hath left a name upon Ecclesiastical Records . This man openly and avowedly denyed the Doctrine of the Trinity , and the Deity of Christ in an especial manner . For although he endeavoured for a while , to cloud his impious sentiments in ambiguous expressions , as others also have done , ( Euseb. lib. 7. cap. 27. ) yet being pressed by the Professors of the truth , and supposing his party was somewhat confirmed , he plainly defended his Heresie , and was cast out of the Church wherein he presided . Some sixty years after , Photinus Bishop of Syrmium , with a pretence of more sobriety in life and conversation , undertook the management of the same design , with the same success . What ensued afterwards among the Churches of God in this matter , is of too large and diffused a nature to be here reported . These instances I have fixed on , only to intimate unto persons whose condition or occasions afford them not ability or leisure of themselves , to enquire into the memorials of times past amongst the Professors of the Gospel of Christ , that these oppositions which are made at present amongst us unto these fundamental Truths , and derived immediately from the late renewed inforcement of them made by Faustus Socinus and his followers , are nothing but old baffled attempts of Satan , against the Rock of the Church and the building thereon , in the confession of the Son of the living God. Now , as all men who have ought of a due Reverence of God or his truth remaining with them , cannot but be wary how they give the least admittance to such Opinions as have from the beginning been witnessed against , and condemned by Christ himself , his Apostles and all that followed them in their faith and waies in all Generations ; so others whose hearts may tremble for the danger they apprehend which these sacred Truths may be in , of being corrupted or defamed , by the present opposition against them , may know that it is no other , but what the Church and faith of Professors hath already been exercised with , and through the power of him that enables them have constantly triumphed over . And for my part , I look upon it as a blessed effect of the holy wise providence of God , that those who have long harboured these Abominations of denying the holy Trinity , the person and satisfaction of Christ in their minds , but yet have sheltered themselves from common observation under the shades of dark obscure and uncouth expressions , with many other specious pretences , should be given up to joyn themselves with such Persons , and to profess a community of perswasion with them in those opinions , as have rendred themselves infamous from the first foundation of Christianity , and wherein they will assuredly meet with the same success as those have done , who have gone before them . For the other head of Opposition made by these Persons unto the truth in Reference unto the satisfaction of Christ , and the imputation of his Righteousness thereon unto our Justification , I have not much to say as to the time past . In general , the doctrine wherein they boast , being first brought forth in a rude mishapen manner by the Pelagian Hereticks , was afterwards improved by one Abailardus a Sophistical Scholar in France ; but owes its principal form and poison unto the endeavours of Faustus Socinus , & those who have followed him in his subtle attempt to corrupt the whole doctrine of the Gospel . Of these M●n , are those amongst us who at this day so busily dispute and write about the Trinity , the Deity of Christ , and his satisfaction , the Followers and Disciples . And it is much more from their Masters who were some of them Men learned , diligent , and subtle , than from themselves that they are judged to be of any great consideration . For I can truly say , that upon the sedate examination of all that I could ever yet hear , or get a sight of , either spoken or written by them , that is any amongst us ; I never yet observed an undertaking of so great importance managed with a greater evidence of incompetency and inability , to give any tolerable countenance unto it . If any of them shall for the future attempt to give any new countenance or props to their tottering errours , it will doubtless be attended unto , by some of those many , who cannot but know that it is incumbent on them , to contend earnestly for the Faith once delivered unto the Saints . This present brief endeavour is only to assist and direct those , who are less exercised in the waies of managing controversies in Religion , that they may have a brief comprehension of the truths opposed , with the firm foundations whereon they are built , and have in a readiness to shield their Faith , both against the fiery darts of Satan , and secure their minds against the cunning sleights of Men who lye in wait to deceive . And wherein this discourse seems in any thing to be too brief , or concise , the Author is not to be blamed ; who was confined unto these strait bounds , by those whose requests injoyned him this service . The Doctrine of the Holy Trinity Explained and Vindicated . THe Doctrine of the blessed Trinity may be considered two wayes . First , In respect unto the Revelation and proposal of it in the Scripture , to direct us unto the Author , Object , and End of our Faith , in our worship and obedience . Secondly , As it is farther declared and explained , in terms , expressions , and propositions , educed from the Original Revelation of it , suited thereunto , and meet to direct and keep the mind from undue apprehensions of the things it believes ; and to declare them unto farther edification . In the first way , it consists meerly in the propositions wherein the Revelation of God is expressed in the Scripture ; And in this regard two things are required of us . First , To understand the terms of the propositions , as they are Enunciations of Truth ; And Secondly , To believe the things taught , revealed , and declared in them . In the first Instance , no more , I say , is required of us , but that we assent unto the Assertions and Testimonies of God concerning himself , according to their natural and genuine sence , as he will be known , believed in , feared and worshipped by us ; as he is our Creator , Lord , and Rewarder ; and that because he himself hath by his Revelation , not only warranted us so to do , but also made it our duty necessary and indispensible . Now the sum of this Revelation in this matter is , that God is one ; that this one God , is Father , Son and Holy Ghost ; that the Father is the Father of the Son ; and the Son , the Son of the Father ; and the Holy Ghost , the Spirit of the Father and the Son ; and that in respect of this their mutual Relation , they are distinct from each other . This is the substance of the Doctrine of the Trinity as to the first direct concernment of faith therein . The first intention of the Scripture in the Revelation of God towards us is , as was said , that we might fear him , believe , worship , obey him , and live unto him , as God. That we may do this in a due manner , and worship the only true God , and not adore the false imaginations of our own minds , it declares , as was said , that this God is one , the Father , Son , and Holy Ghost ; that the Father is this one God , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign Lord , and last end of all : that the Son , is the one true God , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , Soveraign Lord , and last end of all . And so also of the Holy Ghost . This is the whole of Faiths concernment in this matter , as it respects the direct Revelation of God made by himself in the Scripture , and the first proper general end thereof Let this be clearly confirmed by direct and positive divine Testimonies containing the declaration and Revelation of God concerning himself , and faith is secured as to all its concerns . For it hath both its proper formal object , and is sufficiently enabled to be directive of divine Worship and Obedience . The Explication of this Doctrine unto Edification suitable unto the Revelation mentioned , is of another consideration . And two things are incumbent on us to take care of therein . First that what is affirmed and taught , do directly tend unto the ends of the Revelation it self , by informing and inlightning of the mind in the knowledge of the mysterie of it , so far as in this life we are by Divine Assistance capable to comprehend it ; that is , that faith may be increased , strengthned and confirmed against temptations and oppositions of Satan , and men of corrupt minds ; and that we may be distinctly directed unto , and encouraged in the Obedience unto , and Worship of God that are required of us . Secondly , That nothing be affirmed or taught herein , that may beget , or occasion any undue apprehensions concerning God , or our Obedience unto him , with respect unto the best , highest , securest Revelations , that we have of him and our duty . These things being done and secured , the End of the Declaration of this Doctrine concerning God is attained . In the declaration then of this Doctrine unto the Edification of the Church , there is contained a farther Explanation of the things before asserted , as proposed directly , and in themselves as the object of our faith , namely , how God is one , in respect of his Nature , Substance , Essence , Godhead , or Divine● Being . How being Father , Son , and Holy Ghost , he subsisteth in these three distinct persons , or Hypost●sies : and what are their mutual respects to each other , by which as their peculiar properties giving them the manner of their subsistence , they are distinguished one from another ; with sundry other things of the like necessary consequence unto the Revelation mentioned . And herein as in the Application of all other Divine Truths and Mysteries whatever , yea , of all moral commanded duties , use is to be made of such words and expressions as it may be are not literally and formally contained in the Scripture ; but only are unto our conceptions and apprehensions expository of what is so contained . And to deny the Liberty , yea , the necessity hereof , is to deny all interpretation of the Scripture , all endeavours to express the sense of the words of it , unto the understandings of one another ; which is in a word to render the Scripture it self altogether useless . For if it be unlawful for me to speak or write what I conceive to be the sense of the words of the Scripture , and the nature of the thing signified and expressed by them , it is unlawful for me also to think or conceive in my mind what is the sense of the words or nature of the things ; which to say , is to make brutes of our selves , and to frustrate the whole design of God in giving unto us the great priviledge of his word . Wherefore in the declaration of the Doctrine of the Trinity , we may lawfully , nay we must necessarily , make use of other words , phrases and expressions that what are Literally and Syllabically contained in the Scriptures , but teach no other things . Moreover whatever is so revealed in the Scripture , is no less true and divine as to whatever necessarily followeth thereon , than it is , as unto that which is principally revealed and directly expressed . For how far soever the lines be drawn and extended , from truth nothing can follow and ensue but what is true also ; and that in the same kind of truth , with that which it is derived and deduced from . For if the principal Assertion be a truth of Divine Revelation , so is also whatever is included therein , and which may be rightly from thence collected . Hence it follows , that when the Scripture revealeth the Father , Son , and Holy Ghost , to be one God , seeing it necessarily and unavoidably follows thereon that they are one in Essence , wherein alone it is possible they can be one ; and three in their distinct Subsistences , wherein alone it is possible they can be three : This is no less of Divine Revelation , than the first principle from whence these things follow . These being the respects which the Doctrine of the Trinity falls under , the necessary method of 〈◊〉 and Reason in the beheving and declar●ing of it , is plain and evident . 1. The Revelation 〈◊〉 it is to be asserted and vindicated , as it 〈◊〉 proposed to be believed for the ends mentioned . Now this is , as was declared , that there is one God , that this God , is Father , Son , and Holy Ghost , and so , that the Father is God , so is the Son , so is the Holy Ghost . This being received and admitted by faith , the Explication of it is , ( 2. ) To be insisted on , and not taken into consideration untill the other be admitted . And herein lyes the preposterous course of those who fallaciously and captiously go about to oppose this sacred truth . They will alwayes begin their opposition , not unto the Revelation of it , but unto the Explanation of it which is used only for farther edification . Their Disputes and Cavils shall be against the Trinity , Essence , Substance , Persons , Personality , Respects , Properties of the Divine Persons , with the modes of expressing these things , whilst the plain Scriptural Revelation of the things themselves from whence they are but explanatory deductions , is not spoken to , nor admitted unto confirmation . By this means have they entangled many weak unstable souls , who when they have met with things too high , hard and difficult for them , ( which in Divine Mysteries they may quickly do ) in the Explication of this Doctrine , have suffered themselves to be taken off from a due consideration of the full and plain Revelation of the thing it self in Scripture ; until their temptations being made strong , and their darkness increased , it was too late for them to return unto it ; as bringing along with them the Cavils wherewith they were prepossessed rather than that Faith and Obedience which is required . But yet all this while these Explanations so excepted against , are indeed not of any Original consideration in this matter . Let the direct express Revelations of the Doctrine be firmed , they will follow of themselves , nor will be excepted against by those who believe and receive it . Let that be rejected , and they will fall of themselves , and never be contended for by those who did make use of them . But of these things we shall treat again afterwards . This therefore is the way , the only way that we rationally can , and that which in duty we ought to proceed in , and by , for the asserting and confirming of the Doctrine of the holy Trinity under consideration ; namely , that we produce Divine Revelations , or Testimonies , wherein faith may safely rest and acquiesce , that God is one ; that this one God , is Father , Son , and holy Ghost ; So that the Father is God ; so also is the Son , and the holy Ghost likewise , and as such are to be believed in , obeyed , worshipped , acknowledged as the first cause , and last end of all , our Lord and Reward . If this be not admitted , if somewhat of it ▪ be not particularly denyed , we need not , we have no warrant or ground , to proceed any farther , or at all to discourse about the Unity of the Divine Essence , or the distinction of Persons . We have not therefore any original contest in this matter with any , but such as deny either God to be one , or the Father to be God , or the Son to be God , or the Holy Ghost so to be . If any deny either of these in particular , we are ready to confirm it by sufficient Testimonies of Scripture , or clear and undeniable Divine Revelation . When this is evinced and vindicated , we shall , willingly proceed to manifest that the explications used of this Doctrine unto the Edification of the Church are according to truth ; and such as necessarily are required by the nature of the things themselves . And this gives us the method of the small ensuing Discourse , with the Reasons of it . The first thing which we affirm to be delivered unto us by divine Revelation as the Object o● ou● Faith is , that God is one . I know that this may be uncontroulably evidenced by the ●ight of Reason it self , unto as good and quiet an Assurance as the mind of man is capable of in any of its apprehensions whatever . But I speak of it now , as it is confirmed unto us by Divine Revelation . How this Assertion , of one God , respects the Nature , Essence , or Divine Being of God , shall be declared afterwards . At present it is enough to represent the Testimonies that he is one , only one . And because we have no difference with our Adversaries distinctly about this matter , I shall only name some few of them , Deut. 6. 4. Hear O Israel , the Lord our God is one Lord. A most pregnant Testimony ; and yet notwithstanding , as I shall elsewhere manifest , the Trinity it self , in that one divine Essence is here asserted , Isa. 44. 6 , 8. Thus saith the Lord , the King of Israel , and his Redeemer , the Lord of Hosts , I am the first , and I am the last , and besides me there is no God ; Is there a God besides me ? Yea there is no God , I know not any ; In which also we may manifest that a plurality of Persons is included and expressed . And although there be no more absolute and sacred truth than this , that God is one ; yet it may be evinced , that it is no where mentioned in the Scripture , but that either in the words themselves , or the context of the place , a plurality of persons in that one sence is intimated . Secondly , It is proposed as the object of our Faith , that the Father is God. And herein as is pretended there is also an agreement , between us , and those who oppose the Doctrine of the Trinity . But there is a mistake in this matter . Their hypothesis as they call it , or indeed presumptuous errour , casts all the conceptions that are given us concerning God in the Scripture , into disorder and confusion . For the Father , as he whom we worship , is often called so , only with reference unto his Son ; as the Son is so , with reference to the Father . He is the only begotten of the Father , John 1. 14. But now , is this Son had no praeexistence in his Divine nature before he was born of the Virgin , there was no God the Father seventeen hundred years ago , because there was no Son. And on this ground did the Marcionites of old , plainly deny the Father whom under the New Testament we Worship , to be the God of the Old Testament , who made the World and was Wo●shipped from the foundation of it . For it seems to follow , that he whom we worship being the Father , and on this supposition that the Son had no praexistence unto his incarnation , he was not the Father under the Old Testament , he is some other from him that was so revealed : I know the folly of that inference ; yet how on this opinion of the sole existence of the Son in time , Men can prove the Father to be God , let others determine . He who abideth in the doctrine of Christ , he hath both the Father and the Son , but whosoever transgresseth and abideth not in the Doctrine of Christ , he hath not God , 2 John 9. Whoever denyes Christ the Son , as the Son , that is the eternal Son of God , he loses the Father also , and the true God ; he hath not God. For that God which is not the Father , and which ever was , and was not the Father , is not the true God. Hence many of the Fathers , even of the first Writers of the Church , were forced unto great pains in the confirmation of this truth , that the Father of Jesus Christ was he who made the World , gave the Law , spake by the Prophets , and was the Author of the Old Testament ; and that against Men who professed themselves to be Christians . And this bruitish apprehension of theirs , arose from no other principle but this , that the Son had only a temporal Existence , and was not the Eternal Son of God. But that I may not in this brief discourse digress unto other Controversies than what lyes directly before us , and seeing the Adversaries of the truth we contend for , do , in words at least , grant that the Father of our Lord Jesus Christ is the true God , or the only true God , I shall not further shew the inconsistency of their hypothesis with this confession ; But take it for granted , that to us there is one God the Father , 1 Cor. 8. 6. See John 17. 3. So that he who is not the Father , who was not so from Eternity , whose paternity is not equally coexistent unto his Deity , is no God unto us . Thirdly , It is asserted and believed by the Church that Jesus Christ is God ; the Eternal Son of God ; that is , He is proposed , declared and revealed unto us in the Scripture , to be God , that is to be served , worshipped , believed in , obeyed as God , upon the account of his own Divine excellencies . And whereas we believe and know that he was Man , that he was born , lived , and dyed as a Man , it is declared that he is God also ; and that as God , he did preexist in the form of God before his Incarnation , which was effected by voluntary actings of his own ; which could not be without a preexistence in another nature . This is proposed unto us to be believed upon Divine Testimony , and by Divine Revelation . And the sole enquiry in this matter is , whether this be proposed in the Scripture as an Object of Faith , and that which is indispensibly necessary for us to believe . Let us then nakedly attend unto what the Scripture asserts in this matter , and that in the order of the Books of it in some particular instances which at present occurr to mind ; as these that follow , Psalm 45. 6. Thy Throne O God is for ever and ever , applyed unto Christ , H●b . 1. 8. But unto thy Son he saith , thy Throne O God is for ever and ever . Psalm 68. 17 , 18 , 19. The Chariots of God are twenty thousand , even thousands of Angels , the Lord is among them as in Sinai in the holy place ; thou hast ascended on high , thou hast lead Captivity Captive , thou hast received gifts for Men , yea , for the Rebellious also , that the Lord God may dwell among them , applyed unto the Son , Ephes. 4. 8. Wherefore he saith , when he ascended up on high , he led Captivity captive , and gave gifts unto Men. Now that he ascended , what is it but that be also descended first into the lower parts of the Earth ; He that descended is the same also that ascended up far above all Heavens , that he might fill all things . Psalm 110. 1. The Lord said unto my Lord , sit thou at my right hand ; applyed unto Christ by himself , Mat. 22. 44. Psalm 102. 15 , 16 , 17. Of old th●u hast laid the foundation of the Earth and the Heavens are the work of thy hands ; they shall perish but thou shalt endure , yea , all of them shall wax old like a garment , as a vesture shalt thou change them , and they shall be changed , but thou art the same , and thy years shall have no end . Declared by the Apostle to be meant of the Son , Heb. 1. 10. Prov. 8. 22. to the 31. The Lord possest Me in the beginning of his wayes ; before his works of old : I was set up from everlasting , in the beginning or ever the Earth was , when there were no depths , I was brought forth when there were no Fountains abounding with waters , before the Mountains were setled , before the Hills was I brought forth ; while as yet he had not made the Earth , nor the Fields , nor the highest part of the dust of the World ; When he prepared the Heavens I was there ; when he set a compass upon the face of the Earth , when he established the clouds above ; and the fountains of the deep ; when he gave to the Sea his decree that the waters should not pass his commandment ; when he appointed the foundations of the Earth ; then I was by him as one brought up with him , and I was daily his delight , rejoycing alwayes before him ; rejoycing in the habitable parts of his Earth , and my delights were with the Sons of Men. Isa. 6. 1 , 2 , 3. I saw also the Lord sitting upon a Throne , high and lifted up and his train filled the Temple ; above it stood the Seraphims , each one had six wings , with twain he covered his face , with twain he covered his feet , and with twain he did flye : and one cryed unto another and said , Holy , Holy , Holy is the Lord of Hosts , the whole earth is full of his Glory . applyed unto the Son , John 12. 41 , 42. Isa 8. 13 , 14. Sanctifie the Lord of Hosts himself , and let him be your dread ; let him be your fear , and he shall be for a Sanctuary , but for a stone of Stumbling , and for a rock of offence to both the Houses of Israel , for a gin and for a snare to the Inhabitants of Jerusalem , applyed unto the Son , Luk. 2. 34. Rom. 9. 33. 1 Pet. 2. 8. Isa. 9. 6. For unto us a Child is born , unto us a Son is given , and the Government shall be upon his shoulders ; and his name shall be called wonderful , Counsellor , the mighty God , the Everlasting Father , the Prince of Peace ; of the increase of his Government and peace there shall be no end . Jer. 23. 5 , 6. Behold the day is come saith the Lord that I will raise unto David a righteous branch , and this is his name whereby he shall be called , Jehovah our Righteousness . Hos. 12. 3 , 4 , 5. He took his Brother by the heel in the womb , and by his strength he had power with God ; yea , he had power over the Angel and prevailed , he wept and made supplications unto him ; he found him in Bethel , and there he spake with us , even the Lord God of Hosts , the Lord is his memorial . Zach. 2. 8 , 9. For thus saith the Lord of Hosts , after the glory hath he sent me unto the Nations which spoiled ye , and ye shall know that the Lord of Hosts hath sent Me. Mat. 16. 16. Thou art Christ the Son of the living God. Luk. 1. 35. The Holy Ghost shall come upon thee , the power of the most High shall overshaddew thee , therefore also shall that Holy thing which shall be born of thee , be called the Son of God. John 1. 1 , 2 , 3. In the beginning was the Word , and the Word was with God , and the Word was God. The same was in the beginning with God ; all things were made by him ; and without him was not any thing made that was made . Ver. 14. And we beheld his Glory , the Glory as of the only begotten of the Father . John 3. 3. And no Man hath ascended up to Heaven , but he that ▪ came down from Heaven , even the Son of man which is in Heaven . John 8. 56 , 57 , 58. Then said the Jews unto him , thou art not fifty years old , and hast thou seen Abraham ? Jesus saith unto them , verily , I say unto you , before Abraham was , I am . John 10. 30. I and my Father are one . John 17. 3. And now O Father glorifie thou me with thine own self , with the glory which I had with thee before the World was . John 20. 28. And Thomas answered and said unto him , my Lord and my God. Acts 20. 28. Feed the Church of God which he hath purchased with his own blood . Rom 1. 3 , 4. Concerning his Son Jesus our Lord , which was made of the ●eed of David according to the flesh , and declared to be the Son of God with power , according to the Spirit of holiness , by the resurrection from the dead . Rom. 9. 5. Of whom as concerning the flesh Christ came ; who is over all , God blessed for ever . Amen . Rom. 14. 10 , 11 , 12. For we shall all stand before the judgement seat of Christ ; as it is written , as I live , saith the Lord , every knee shall bow to me , and every tongue shall confess to God. So then every one of us , shall give an account of himself to God. 1 Cor. 8. 6. And one Lord Jesus , by whom are all things , and we by him . 1 Cor. 10. 9. Neither let us also tempt Christ as some of them also tempted , and were destroyed of Serpents ; compared with , Numb . 21. 6. Phil. 2. 5 , 6. Let this mind be in you which was also in Christ Jesus ; who being in the form of God , thought it not robbery to be equal with God. Col. 1. 15 , 16 , 17. Who is the Image of the invisible God , the first born of every Creature ; for by him were all things created , that are in Heaven , and that are in Earth , Visible and Invisible , whether they be Thrones , or Dominions , or Principalities , or Powers , all things were created by him and for him , and he is before all things , and by him all things consist . 1 Tim. 3. 16. Without Controversie great is the Mysterie of godliness , God was manifested in the flesh . Tit. 2. 13. Looking for that blessed hope , and the glorious appearance of the great God and our Saviour Jesus Christ , who gave himself for us . Hebrewes the first throughout . Chap. 3. 4. For every house is builded by some man , but he that built all things is God. 1 Pet. 1. 11. Searching what , or what manner of time the Spirit of Christ which was in them did signifie . Chap. 3. 18 , 19. But Christ also hath once suffered for sinners , being put to death in the flesh , but quickned by the Spirit ; by which also he went and preached unto the Spirits in Prison which sometimes were disobedient , when once the long suffering of God waited in the dayes of Noah . 1 John 3. 16. Hereby we perceive the Love of God , because he laid down his life for us . Chap. 5. 20. And we are in him that is true , even in his Son Jesus Christ , this is the true God and Eternal life . Rev. 1. 8. I am Alpha , and Omega , the beginning and the ending , saith the Lord , which is , and which was , and which is to come , the Almighty . Ver. 11. I am Alpha and Omega , the first and the last , and what thou seest , write in a Book : and I turned to see the voice that spake with me ; and being turned , I saw seven Golden Candlesticks , and in the midst of the seven Candlesticks , one like unto the Son of Man. Ver. 17. And when I saw him , I fell at his feet as dead ; and he laid his right hand upon me , saying unto me , fear not , I am the First and the Last . Chap. 2. 23. I am he which searcheth the reins and hearts , and will give unto every one of you according to your works . These are some of the places wherein the truth under consideration is revealed and declared ; some of the Divine Testimonies whereby it is confirmed , and established ; which I have not at present enquired after , but suddenly repeated as they came to mind . Many more of the like nuture and importance may be added unto them ; and shall be so as occasion doth require . Let now any one who owns the Scripture to be the Word of God , to contain an infallible Revelation of the things proposed in it to be believed , and who hath any conscience exercised towards God for the receiving and submitting unto what he declares and reveals , take a view of these Testimonies , and consider whether they do not sufficiently propose this Object of our faith . Shall a few poor trifling Sophisms , whose terms are scarcely understood , by the most that amongst us make use of them , according as they have found them framed by others , be thought meet to be set up in opposition unto these multiplyed Testimonies of the Holy Ghost , and to cast the Truth confirmed by them down from its credit and reputation in the consciences of men . For my part , I do not see in any thing , but that the Testimonies given to the Godhead of Christ , the Eternal Son of God , are every way as clear and unquestionable , as those are , which testifie to the Being of God , or that there is any God at all . Were men acquainted with the Scriptures as they ought to be , and as the most , considering the means and advantages they have had , might have been , did they ponder and believe on what they 〈◊〉 , or had any tenderness in their consciences as to that Reverence , Obedience , and Subjection of soul , which God requires unto his Word , it were utterly impossible that their faith in this matter should ever in the least be shaken , by a few lewd Sophisms , or loud clamours of men destitute of the truth , and of the Spirit of it . That we may now improve these Testimonies unto the end under design , as the nature of this brief discourse will bear , I shall first remove the general Answers which the Socinians give unto them ; and then manifest farther , how incontrolable they are , by giving an instance in the frivolous exceptions of the same Persons to One of them in particular . And we are ready , God assisting , to maintain , that there is not any one of them , which doth not give a sufficient ground for faith to rest on in this matter concerning the Deity of Christ ; and that against all the Socinians in the world . They say therefore commonly , that we prove not by these testimonies what is by them denyed . For they acknowledge Christ to be God , and that because he is exalted unto that Glory and Authority that all creatures are put into subjection unto him ; and all both men and Angels are commanded to worship and adore him . So that he is God by Office , though he be not God by nature . He is God , but he is not the most high God. And this last expression they have almost continually in their mouths . He is not the most high God. And commonly with great contempt and scorn they are ready to reproach them who have solidly confirmed the Doctrine of the Deity of Christ , as ignorant of the state of controversie , in that they have not proved him to be the most high God , in subordination unto whom , they acknowledge Christ to be God , and that he ought to be worshipped with Divine and Religious worship . But there cannot be any thing more empty and vain than these pretences . And besides they accumulate in them , their former Errors , with the addition of new ones . For , First , The name of the most high God , is first ascribed unto God in Gen. 49. 18 , 19 , 22. denoting his Soveraignty and Dominion . Now , as other Attributes of God , it is not distinctive of the subject , but only desscriptive of it . So are all other Excellencies of the nature of God. It doth not intimate that there are other Gods , only he is the most high , or one over them all , but only that the true God , is most high , that is indued with Soveraign Power , Dominion and Authority over all . To say then , that Christ indeed is God , but not the most high God , is all one as to say he is God , but not the most holy God , or not the true God. And so they have brought their Christ into the number of false Gods , whilst they deny the true Christ who in his divine nature , is over all God blessed for ever , Rom. 9. 5. A phrase of speech , perfectly expressing this Attribute , of the most high God. Secondly , This Answer is suited only unto those testimonies which express the name of God with a corre●ponding Power and Authority unto that name . For in reference unto these alone can it be pleaded with any pretence of reason , that he is a God by Office ; though that also be done very Futilously and impertinently . But most of the Testimonies produc●d , speak directly unto his divine Excel●encies , and properties , which belong unto his nature necessarily and absolutely . That he is Eternal , Omnipotent , Immense , Omniscient , Infinitely wise , and that he is , and worketh and produceth Effects suitable unto all these properties , and such as nothing but they can enable him for , is abundantly proved by the foregoing Testimonies . Now all these concern a divine nature , a natural Essence , a Godhead , and not such power or authority as a man may be exalted unto . Yea , the ascribing any of them to such a one , implyes the highest contradiction expressible . Thirdly , This God in Authority and Office , and not by nature , that should be the Object of Divine Worship , is a new abomination . For they are divine , essential excellencies that are the formal Reason and Object of Worship Religious and divine . And to ascribe it unto any one , that is not God by nature , is Idolatry . By makeing therefore their Christ such a God as they describe , they bring him under the severe commination of the true God , Jer. 10. 11. The Gods that have not made the Heavens and the Earth , even they shall perish from the Earth , and from under these Heavens . That Christ they worship , they say is a God ; but they deny that he is that God that made the Heavens and the Earth : and so leave him exposed to the threatnings of him , who will accomplish it to the uttermost . Some other general exceptions sometimes they make use of , which the Reader may free himself from the entanglement of , if he do but heed these ensuing Rules . X. Distinction of persons , ( of which afterwards ) it being in an infinite substance , doth no way prove a difference of Essence between the Father and the Son. Where there fore Christ as the Son , is said to be Another from the Father , or God , spoken personally of the Father , it argues not in the least that he is not partaker of the same nature with him . That in one Essence , there can be but one person , may be true where the substance is finite and lim●ted , but hath no place in that which is infinite . 2. Distinction and Inequality in respect of Office in Christ , doth not in the least take away his equality and sameness with the Father , in respect of nature and Essence , Phil. 2. 7 , 8. A Son , of the same nature with his Father , and therein Equal to him , may in Office be his inferiour , his subject . Thirdly , The Advancement and exaltation of Christ as Mediator to any dignity whatever , upon , or in reference to the work of our Redemption and salvation , is not at all inconsistent with the essential Honour , Dignity , and Worth which he hath in himself as God blessed for ever . Though he humbled himself and was exalted in Office , yet in Nature he was one and the same , he changed not . Fourthly , The Scriptures asserting the Humanity of Christ with the concerments thereof , as his birth , life , and death , do no more thereby deny his Deity , than by asserting his Deity with the essential properties thereof , they deny his humanity . Fifthly , God working in and by Christ as he was Mediator , denotes the Fathers Soveraign Appointment of the things mentioned to be done , not his immediate efficiency in the doing of the things themselves . These Rules are proposed a little before their due place in the Method which we pursue . But I thought meet to interpose them here , as containing a sufficient ground for the resolution and answering of all the Sophisms and Objections which the Adversaries use in this cause . From the cloud of witnesses before produced , every one where of is singly sufficient to evert the Socinian Infidelity ; I shall in one of them give an infiance both of the clearness of the Evidence , and the weakness of the exceptions which are wont to put in against them as was promised . And this is , John 1. 1 , 2 , 3. In the Beginning was the Word , and the Word was with God , and the Word was God , the same was in the beginning with God. All things were made by him , and without him was not any thing made that was made . By the Word , here , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on what account soever he be so called , either as being the Eternal Word and wisdom of the Father , or as the great Revealer of the Will of God unto us , Jesus Christ the Son of God is intended . This is on all hands acknowledged , and the context will admit of no haesitation about it . For of this Word , it is said , that he came into the World , v. 10. was rejected by his own , v. 11. was made flesh and dwelt amongst us whose glory was the glory of the only begotten Son of the Father , v. 14. called expresly Jesus Christ , v. 17. the only begotten Son of the Father , v. 18. The subject then treated of is here agreed upon . And it is no less evident that it is the design of the Apostle to declare both who , and what he was of whom he treateth . Here then , if any where , we may learn what we are to believe concerning the person of Christ ; which also we may certainly do , if our minds are not perverted through prejudice , whereby the God of this world doth blind the minds of them which believe not , lest the light of the glorious Gospel of Christ who is the image of God , should shine unto them , 2 Cor. 4. 4. Of this Word then , this Son of God it is affirmed that he was in the beginning . And this Word if it doth not absolutely and formally express Eternity , yet it doth a preexistence unto the whole Creation which amounts to the same . For nothing can preexist unto all Creatures but in the nature of God which is eternal ; unless we shall suppose a creature before the Creation of any . But what is meant by this expression , the Scripture doth elsewhere declare . Prov. 8. 23. I was set up from everlasting before the beginning , or ever the earth was , John 17. 5. Glorifie thou me with thine own self , with the glory which I had with thee before the world was . Both which places as they explain this phrase , so also do they undeniably testifie unto the Eternal pre-existence of Christ the Son of God. And in this case we prevail against our Adversaries , if we prove any pre-existence of Christ unto his Incarnation , which as they absolutely deny , so to grant it , would overthrow their whole heresie in this matter . And therefore they know that the testimony of our Saviour concerning himself , if understood in a proper intelligible sense , is perfectly destructive of their pretensions . John 8. 58. Before Abraham was , I am . For although there be no proper sense in the words but a gross ●quivocation , if the Existence of Christ before Abraham was born be not asserted in them , seeing he spake in Answer to that objection of the Jews , that He was n●t yet fifty years old , and so could not have seen Abraham , nor Abraham him ; and the Jews that were present understood well enough that he asserted a divine preexistence unto his being born so long ago , as that hereon , after their manner , they took up stones to stone him , as supposing him to have blasphemed in asserting his Deity as others now do in the denying of it ; yet they seeing how fatal this prae-existence , though not here absolutely asserted to be eternal , would be to their cause , they contend that the meaning of the words , is , that Christ was to be the light of the world before Abraham was made the Father of many Nations . An interpretation so absurd and sottish , as never any man not infatuated by the God of this world could once admit and give countenance unto . But in the Beginning , as absolutely used , is the same with From Everlasting , as it is expounded , Prov. 8. 23. and denoteth an eternal existence , which is here affirmed of the Word the Son of God. But let the Word beginning , be restrained unto the subject matter treated of which is the Creation of all things , and the praeexistence of Christ in his divine nature unto the Creation of all things is plainly revealed and inevitably asserted . And indeed , not only the Word , but the discourse of these verses , doth plainly relate unto , and is expository of the first verse in the Bible , Gen. 1. 1. In the beginning God created Heaven and Earth . There it is asserted that in the beginning God created all things , here , that the Word was in the beginning and made all things . This then is the least that we have obtained from this first word of our Testimony ; namely , that the Word or Son of God had a personal praeexistence unto the whole Creation . In what nature this must be , let these men of Reason satisfie themselves , who know that Creator and Creatures , take up the whole nature of Beings ; one of them he must be ; and it may be well supposed that he was not a Creature before the Creation of any . But , Secondly , Where , or with whom , was this Word in the beginning ? it was saith the Holy Ghost , with God. There being no creature then existing , he could be no where but with God ; that is , the Father as it is expressed in one of the testimonies before going , Prov. 8. 22. The Lord possest me in the beginning of his wayes before his works of old ; ver . 30. Then was I by him as one brought up with him , and I was daily his delight , rejoycing alwayes before him ; that is , in the beginning , this Word or Wisdom of God was with God. And this is the same , which our Lord Jesus asserts concerning himself , John 3. 13. And no man , saith he , hath ascended up to Heaven , but he that came down from Heaven , even the Son of man which is in Heaven . And so in other places . He affirms his being in Heaven , that is , with God , at the same time when he was in the earth ; whereby He declares the immensity of his Nature , and the distinction of his person ; and his coming down from Heaven before he was Incarnate on the earth , declaring his preexistence ; by both manifesting the meaning of this Expression , that in the beginning he was with God. But hereunto they have invented a notable evasion . For although they know not well what to make of the last clause of the words , that say , then he was in Heaven when he spake on Earth ; the Son of man which is in Heaven , answerable to the description of Gods Immensity , do not I fill Heaven and Earth saith the Lord , Jer. 23. 27. But say , that he was there , by Heavenly meditation as another man may be ; yet they give a very clear Answer to what must of necess●●y be included in his descending from Heaven , namely his preexistence to his Incarnation . For they tell us , that before his publick Ministry , he was in his humane nature , ( which is all they allow unto him ) taken up into Heaven , and there taught the Gospel ; as the great Impostor Mahomet pretended he was taught his Alcoran ; If you ask them , who told them so , they cannot tell ; but th●y can tell when it was ; namely , when he was led by the spirit into the Wilderness for forty days after his baptism . But yet this instance is subject to another her misadventure ; in that one of the E●angelists plainly affirms that he was those forty dayes in the Wilderness with the wild beasts , Mark 17. 13. And so surely not in Heaven in the same nature by his bodily presence with God and his holy Angels . And let me add this by the way that the Interpretation of this place , Joh. 1. 1. to be mentioned after wards ; and those of the two places before mentioned , John 8. 58. chap. 3. 31. Faustus Socin●s learned out of his Uncle Laelius papers as he confesseth , and doth more than intimate that he believed he had them as it were by Revelation ; and it may be so ; they are indeed so forced , absurd , and irrational , that no man could ever fix upon them by any reasonable Investigation . But the Author of this Revelation , if we may judge of the Parent by the Child , could be no other but the spirit of Error and darkness . I suppose therefore that notwithstanding these exceptions , Christians will believe , that in the beginning the word was with God ; that is , that the Son was with the Father , as is frequently elsewhere declared . But who was this Word ? saith the Apostle , He was God. He was so with God , that is the Father , as that he himself was God also . God , in that the notion of God , which both nature , and the Scripture doth represent . Not a God by Office , one exalted to that dignity , ( which cannot well be pretended before the Creation of the world ) but as Thomas confessed him , our Lord and our God , John 20. 28. Or as Paul expresses it ; over all God blessed for ever ; or the most high God , which these men love to deny . Let not the infidelity of men excited by the craft and malice of Satan s●ek for blind occasions , and this matter is determined ; if the Word and Testimony of God be able to umpire a difference amongst the Children of men . Here is the sum of our Creed in this matter ; In the beginning the Word was God ; and so continues unto Eternity ; being Alpha and Om●ga , the first and the last , the Lord God Almighty . And to shew that he was so God in the beginning , as that he was distinct , one , in some thing from God the Father , by whom afterwards he was sent into the world , he adds , ver . 2. the same was in the beginning with God. Father also to evince what he hath asserted , and revealed for us to believe , the Holy Ghost adds , both as a firm declaration of his Eternal Deity ; and also his immediate care of the world ( which how he variously exercised both in a way of providence , and grace , he afterwards declares ) verse 3. All things were made by him . He was so in the beginning , before all things , as that he made them all . And that it may not be supposed , that the All that he is said to make , or create , was to be limited unto any certain sort of things , he adds , that without him nothing was made that was made ; which gives the first Assertion an absolute universality as to its subject . And this he farther describes , v. 10. He was in the world , and the world was made by him . The world that was made , hath an usual distribution in the Scripture , into the Heavens and the Earth , and all things contained in them ; as Acts 4. 24. Lord thou art God which hast made Heaven and Earth and the Sea , and all that in them is ; that is the world , the making whereof is expresly assigned unto the Son , Heb. 1. 10. Thou Lord in the beginning , hast laid the foundation of the Earth , and the Heavens are the works of thine hands . And the Apostle Paul to secure our understandings in this matter , instanceth in the most noble parts of the creation , and which if any might seem to be excepted from being made by him , Col. 1. 16. For by him were all things created that are in Heaven , and that are in Earth visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers , all things were created by him and for him . The Socinians say indeed , that he made Angels to be Thrones and Principalities ; that is , he gave them their Order , but not their Being ; which is expresly contrary to the words of the Text ; so that a man knows not well what to say to these persons , who at their pleasure cast off the authority of God in his word : By him were all things created , that are in Heaven , and that are in Earth . What now can be required to secure our faith in this matter ? In what words possible , could a divine Revelation of the Eternal Power and Godhead of the Son of God , be made more plain and clear unto the Sons of men ? Or how could the truth of any thing more evidently be represented unto their minds ? If we understand not the mind of God , and Intention of the Holy Ghost in this matter , we may utterly despair ever to come to an acquaintance with any thing that God reveals unto us ; or indeed with any thing else that is expressed , or is to be expressed by words . It is directly said that the Word , that is Christ , as is acknowledged by all , was with God ; distinct from him , and was God , one with him ; that he was so in the begining , before the Creation ; that he made all things , the world , all things in Heaven and in Earth ; and if he be not God , who is ? The summ is , All the waies whereby we may know God , are his Name , his Properties , and his works . But they are all here ascribed by the Holy Ghost to the Son , to the Word ; and he therefore is God , or we know neither who , nor what God is . But say the Socinians , these things are quite otherwise , and the words have another sense in them than you imagine . What is it I pray ? we bring none to them , we impose no sense upon them ; we strain not any word in them , from , besides , or beyond its native , genuine signification , its constant application in the Scripture , and common use amongst men . What then is this latent sense that is intended , and is discoverable only by themselves ? let us hear them coyning and 〈◊〉 this sense of theirs . First , They say that by in the begining , is not meant of the beginning of all things , or the creation of them ; but the beginning of the preaching of the Gospel . But why so I pray ? Where ever these words are else used in the Scripture , they denote the beginning of all things , or Eternity absolutely , or an Existence preceding their creation . In the beginning God created Heaven and Earth , Gen. 1. 1. I was set up from everlasting from the begining ere ever the earth was , Prov. 8. 23. Thou Lord in the beginning hast laid the foundations of the Earth , Heb. 1. 10. And besides , these words are never used absolutely any where for the beginning of the Gospel . There is mention made indeed of the beginning of the Gospel of Jesus Christ , Mark 1. 1. which is referred to the preaching of John Baptist. But in the beginning absolutely , is never so used or applied . And they must meet with men of no small inclination unto them , who will upon their desire in a matter of so great importance , forego the sense of words , which is natural and proper , fixed by its constant use in the Scripture , when applyed in the same kind ; for that which is forced , and strained , and not once exemplified in the whole book of God. But the words they say are to be restrained to the subject matter treated of . Well , what is that subject matter ? the new creation by the Preaching of the Gospel . But this is plainly false ; nor will the words allow any such sense ; nor the context : nor is any thing offered to give evidence unto this corrupt perverting of the words , unless it be a farther perverting of other testimonies , no less clear than this . For what is according to this Interpretation the meaning of those words , in the beginning was the Word ? that is , when John Baptist preached , and said , this is the Lamb of God , which was signally the beginning of the Gospel , then he was . That is , he was when he was , no doubt of it . And is not this a notable way of interpreting of Scripture , which these great pretenders to a Dictatorship in Reason , indeed Hucksters in Sophistry , do make use of ? But to go on with them in this supposition ; how was he then with God , the Word was with God. That is , say they , he was then known only to God , before John Baptist preached him in the begining . But what shall compell us to admit of this uncouth sense and Exposition . He was with God , that is , he was known to God alone . What is their singular herein , concerning how many things may the same be affirmed ? Besides , it is absolutely false . He was known to the Angel Gabriel who came to his Mother with the Message of his Incarnation , Luke 1. 35. He was known to the two Angels which appeared to the Shepherds upon his birth , Luke 2. To all the Heavenly Host assembled to give praise and glory to God on the Account of his Nativity , as those who came to worship him , and to pay him the homage due unto him , Luke 2. 10 , 13 , 14. He was known to his Mother , the Blessed Virgin ; and to Joseph ; and Zachariah ; and to Elizabeth ; to Simeon and Anna , to John Baptist ; and probably to many more to whom Simeon and Anna spake of him , Luke 2. 38. So that the sense pretended to be wrung out and extorted from these words , against their proper meaning and intendment , is indeed false and frivolous , and belongs not at all unto them . But let this pass . What shall we say to the next words , And the word was God. Give us leave without disturbance from you , but to believe this expression which comprizeth a Revelation of God proposed to us on purpose that we should believe it , and there will be , as was said , an end of this difference and debate . Yea , but say they , these words have another sense also . Strange I they seem to be so plain and positive , that it is impossible any other sense should be fixed on them , but only this , that the Word was in the beginning , and was God , and therefore is so still , unless he who is once God can cease so to be . But the meaning is ; that afterwards , God exalted him and made him God , as to Rule , Authority and Power . This making of him God , is an expression very offensive to the ears of all sober Christians , and was therefore before exploded . And these things here , as all other figments , hang together like a rope of sands . In the beginning of the Gospel he was God , before any knew him but only God. That is , after he had preached the Gospel , and dyed , and rose again , and was exalted at the right hand of God , he was made God , and that not properly , which is absolutely impossible , but in an improper sense . How prove they then this perverse non-sense to be the sense of these plain words . They say it must needs be so . Let them believe them who are willing to perish with them . Thus far then we have their sense ; In the beginning , that is , about sixteen or seventeen hundred years ago ; the Word , that is , the Humane nature of Christ before it was made flesh , which it was in its being ; was with God ; that is , known to God alone ; and in the beginning , that is afterwards , not in the Beginning , was made God ; which is the summ of their Exposition of this place . But what shall we say , to what is affirmed concerning his making of all things , so as that without him , that is , without his making of it , nothing was made that was made ; especially seeing that these all things are expresly said to be the world , vers . 10. And all things therein contained , even in Heaven and Earth , Col. 1. 16. An ordinary man would think that they should now be taken hold of , and that there is no way of escape left unto them . But they have it in a readiness . By the all things here are intended all things of the Gospel , the preaching of it , the sending of the Apostles to preach it , and to declare the Will of God ; and by the world , is intended the world to come , or the new state of things under the Gospel . This is the substance of what is pleaded by the greatest masters amongst them in this matter , and they are not ashamed thus to plead . And the Reader in this instance may easily discern what a desperate cause they are engaged in , and how bold and desperate they are in the management of it . For , First , The words are a plain Illustration of the Divine Nature of the Word , by his Divine Power and works , as the very series of them declares . He was God , and he made all things ; for he that made all things is God , Heb. 3. 4. Secondly , There is no one word spoken concerning the Gospel , nor the Preaching of it , nor any effects of that Preaching , which the Apostle expresly insists upon and declares afterwards , verse 14. and so onwards . Thirdly , The making of all things here ascribed unto the Word , was done in the beginning . But that making of all things which they intend , in erecting the Church by the Preaching of the VVord , was not done in the beginning , but afterwards ; most of it as themselves confess , after the Ascension of Christ into Heaven . Fourthly , In this gloss what is the meaning of all things ? only some things say the Socinians . VVhat is the meaning of were made ? that is , were mended ? by him that is the Apostles principally preaching the Gospel ; and this in the beginning ; after it was past ; for so they say expresly that the Principal things here intended , were effected by the Apostles afterwards . I think since the beginning , place it when you will the beginning of the world , or the beginning of the Gospel , there was never such an Exposition of the word ; of God or man contended for . Fifthly , It is said he made the World , and he came into it ; namely , the world which he made and the World , or the Inhabitants of it , knew him not . But the VVorld they intend did know him ; or the Church knew him , and acknowledged him to be the Son of God. For that was the foundation that it was built upon . I have instanced directly in this only testimony to give the Reader a pledge of the full confirmation which may be given unto this great fundamental truth , by a due improvement of those other Testimonies , or distinct Revelations which speak no less expresly to the same purpose . And of them there is not any one , but we are ready to vindicate it , if called thereunto , from the exceptions of these men ; which how bold and Sophistical they are , we may in these now considered , also learn and know . It appeareth then that there is a full sufficient Revelation made in the Scripture of the Eternal Deity of the Son of God ; and that he is so , as is the Father also . More particular testimonies I shall not at present insist upon , referring the full discussion and vindication of these truths , to another season . We are therefore in the next place to manifest that the same , or the like testimony , is given unto the Deity of the Holy Spirit ; that is , that he is revealed and declared in the Scripture , as the Object of our Faith , Worship , and Obedience on the account , and for the R●ason of those divine Excelleneies which are the sole Reason of our yielding religious worship unto any , or expecting from any the Reward that is promised unto us , or to be brought by them to the end for which we are . And herein , lyes as was shewed , the concernment of faith . When that knows what it is to believe as on Divine Revelation , and is enabled thereby to regulate the soul in its present obedience and future expectation , seeing it is its ▪ nature to work by love and hope , there it rests . Now this is done to the utmost satisfaction in the Revelation that is made of the divine Existence , divine Excellencies , and divine Operations of the Spirit as shall be briefly manifested . But before we proceed , we may in our way observe a great congruency of success in those who have denyed the Deity of the Son , and those who have denyed that of the holy Spirit . For as to the Son , after some men began once to dis-believe the Revelation concerning him , and would not acknowledge him to be God and man in one person , they could never settle nor agree , either what , or who he was , or who was his Father , or why he was the Son. Some said he was a Phantasm or appearance ; and that he had no real subsistence in this world , and that all that was done by him was an appearance , he himself being they know not what elsewhere . That proud beast Paulus Sam●satenus , whose flagitious life , contended for a preheminence in wickedness with his prodigious heresies , was one of the first after the Jews , that positively contended for his being a man and no more , who was followed by Photinus and some others . The Arians perceiving the folly of this opinion , with the odium of it amongst all that bare the name of Christians , and that they had as good deny the whole Scripture as not grant unto him a preexistence in a divine nature antecedent to his Incarnation , they framed a new Deity which God should make before the world , in all things like to himself , but not the same with him in Essence and substance ; but to be so like him , that by the writings of some of them , ye can scarce know one from the other ; and that this was the Son of God also who was afterwards Incarnate . Others in the mean time had more monstrous imaginations ; some that he was an Angel , some that he was the Sun , some that he was the Soul of the World , some the light within men . Departing from their proper rest , so have they hovered about , and so have they continued to do , until this day . In the same manner it is come to pass with them who have denyed the Deity of the Holy Ghost . They could never find where to stand or abide ; but one hath cryed up one thing , another another . At first they observed that such things were every where ascribed unto him in the Scripture , as uncontroulably evidenced him to be an intelligent voluntary Agent . This they found so plain and evident , that they could not deny , but that he was a person or an intelligent subsistence . Wherefore seeing they were resolved not to assent unto the Revelation of his being God , they made him a created spirit , chief and above all others . But still whatever else he were , he was only a Creature . And this course some of late also have steered . The Socinians on the other hand , observing that such things are assigned and ascribed unto him , as that if they acknowledge him to be a person , or a substance , they must upon necessity admit him to be God , though they seemed not at first at all agreed what to think or say concerning him positively , yet they all coneurred peremptorily in denying his personality . Hereon , some of them said he was the Gospel , which others of them have confuted ; some that he was Christ. Neither could they agree whether there was one Holy Ghost or more ; whether the spirit of God and the Good spirit of God , and the holy spirit , be the same or no. In general now they conclude that he is vis Dei , or virtus Dei , or efficacia Dei ; no substance , but a quality that may be considered either as being in God , and then they say it is the spirit of God ; or as sanctifying , and conforming men unto God , and then they say , it is the Holy Ghost . Whether these things do answer the Revelation made in the Scripture concerning the Eternal Spirit of God , will be immediately manifested . Our Quakers , who have for a long season hovered up and down like a swarm of flies with a confused noise and humming , begin now to settle in the opinions lately by them declared for . But what their thoughts will fall into be , concerning the Holy Ghost , when they shall be contented to speak Intelligibly , and according to the usage of other men , or the pattern of Scripture , the great rule of speaking or treating about spiritual things , I know not ; and am uncertain whether they do so themselves or no. Whether he may be the light within them , or an infallible afflatus is uncertain . In the mean time , what is revealed unto us in the Scripture to be believed concerning the Holy Ghost , his Deity , and personality , may be seen in the ensuing testimonies . The summ of this Revelation is , that the Holy Spirit is an eternally divine existing substance , the Author of Divine operations , and the Object of Divine and Religious Worship ; that is , over all God Blessed for ever ; as the ensuing testimonies evince . Gen 1. 2. The spirit of God moved upon the face of the waters . Psalm 33. 6. By the word of the Lord were the Heavens made , and all the Host of them by the Spirit of his mouth . Job 26. 13. By his Spirit he hath garnished the Heavens . Job 33. 4. The Spirit of God hath made me . Psalm 104. 30. Thou sendest forth thy Spirit ; they are Created . Mat. 28. 19. Baptizing them in the name of the Father , and of the Son , and of the Holy Ghost . Acts 1. 16. That Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake . Acts 5. 3. Peter said to Ananias , why hath Satan filled thy heart to lye to the Holy Ghost ? Vers. 4. Thou hast not lyed unto men but unto God. Acts 28. 25 , 26. Well spake the Holy Ghost by Esaias the Prophet unto our Fathers , saying , go unto this people and say — 1 Cor. 3. 16. Know ye not that ye are the Temple of God , and that the Spirit of God dwelleth in you . 1 Cor. 12. 11. All these worketh that one and self-same spirit , dividing to every man as he will , 2. 6. And there are deversities of operations , but it is the same God which worketh all in all . 2 Cor. 13. 14. The grace of the Lord Jesus Christ , and the love of God , and the Communion of the Holy Ghost be with you all . Acts 20. 28. Take heed to the flock over which the Holy Ghost hath made you overseers . Matth. 12. 31. All manner of sin and blasphemy shall be forgiven unto men , but the Blasphemy against the Holy Ghost shall not be forgiven unto men . Psal. 139. 7. Whither shall I go from thy Spirit ? John 14. 26. But the Comforte● which is the Holy Ghost , whom the Father will send in my name , he shall teach you all things . Luke 12. 12. The Holy Ghost shall teach you in the same hour what you ought to say . Acts 13. 3. And as they ministred to the Lord and fasted ; the Holy Ghost said , separate me Barnabas and Saul for the work whereunto I have called them . Vers. 4. So they being sent forth by the Holy Ghost , departed into , &c. 2 Pet. 1. 21. For the Prophecy came not in old time by the will of men , but holy men of God spake as they were moved by the Holy Ghost . It is evident upon the first consideration , that there is not any thing which we believe concerning the Holy Ghost , but that it is plainly revealed and declared in these testimonies . He is directly affirmed to be , and is called God , Acts 5. 3 , 4. Which the Socinians will not say is by vertue of an Exaltation unto an Office or Authority , as they say of the Son ; That he is an intelligent voluntary Divine Agent ; he knoweth , he worketh as he will , which things if in their frequent repetition , they are not sufficient to evince an intelligent Agent , a personal subsistence , that hath Being , Life and Will , we must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of what we are under penalty of eternal ruine rightly to apprehend and believe . It declareth also , that he is the Author and Worker of all sorts of Divine Operations requiring Immensity , Omnipotency , Omnisciency , and all other Divine Excellencies unto their working and effecting . Moreover , it is revealed , that he is peculiarly to be believed in ; and may peculiarly be sinned against ; the great Author of all Grace in Believers , and order in the Church . This is the summ of what we believe of what is revealed in the Scripture concerning the Holy Ghost . As in the consideration of the preceding head , we vindicated one Testimony in particular from the exceptions of the adversaries of the truth , so on this we may briefly summ up the evidence that is given us in the testimonies before produced , that the Reader may the more easily understand their intendment , and what in particular , they bear witnesse unto . The summ is , that the Holy Ghost is a divine distinct person , and neither meerly the power or vertue of God , nor any created Spirit whatever . This plainly appears from what is revealed concerning him . For he who is placed in the same series or order with other divine persons , without the least note of difference or distinction from them , as to an Interest in personality , who hath the names proper to a divine person only , and is frequently and directly called by them , who also hath personal properties , and is the voluntary Author of personal divine Operations , and the proper Obj●ct of Divine Worship , he is a distinct divine person . And if these things be not a sufficient evidence and demonstration of a divine intelligent substance , I shall , as was said before , despair to understand any thing that is expressed and declared by words . But now thus it is with the Holy Ghost according to the Revelation made concerning him in the Scripture . For , First , He is placed in the same rank and order without any note of difference or distinction as to a distinct interest in the Divine Nature , that is , as we shall see , personality , with other Divine persons , Matth. 28. 19. Baptizing them in the name of the Father , and the Son , and of the Holy Ghost , 1 John 5. 7. There be three that bear witness in Heaven , the Father , the Son , and the Spirit , and these three are one , 1 Cor. 12. 3 , 4 , 5 , 6. No man can say the Lord Jesus Christ is the Lord , but by the Holy Ghost ; now there are diversities of gifts , but the same Spirit , and there are differences of administrations , but the same Lord ; and there are diversities of operations , but it is the same God which worketh all in all . Neither doth a denyal of his divine being and distinct existence leave any tolerable sense unto these Expressions . For read the words of the first place from the mind of the Socinians , and see what is it can be gathered from them . Baptizing them , in the name of the Father , and of the Son , and of the vertue or efficacy of the Father . Can any thing be more absonant from Faith and Reason , than this absurd expression ? And yet is it the direct sense , if it be any , that these men put upon the words . To joyn a quality with acknowledged persons , and that in such things and cases , as wherein they are proposed under a personal consideration , is a strange kind of Mysterie . And the like may be manifested concerning the other places . Secondly , He also hath the Names proper to a divine person only . For he is expresly called God , Acts 5. He who is termed the Holy Ghost , ver . 3. And the Spirit of the Lord , verse 9. Is called also God , ver . 4. Now this is the name of a divine Person on one Account or other . The Socinians would not allow Christ to be called God , were he not a divine person , though not by nature , yet by ●ffice and authority . And I suppose , they will not find out an office for the Holy Ghost whereunto he might be exalted on the account whereof he might become God , seeing this would acknowledge him to be a person which they deny . So he is called the Comforter , John 16. 7. A personal Appellation this is also ; and because he is the Comforter of all Gods people , it can be the name of none but a divine person . In the 〈…〉 it is frequently 〈…〉 come , that he shall , and will do such and such things , all of them declaring him to be a person . Thirdly , He hath personal properties assigned unto him , as a Will , 1 Cor. 12. 11. He divideth to every man severally as he will ; and understanding , 1 Cor. 2. 10. The Spirit searcheth all things , yea , the deep things of God. As also all the actings that are ascribed unto him are all of them such , as undeniably affirm personal properties in their principle and Agent . For , Fourthly , He is the voluntary Author of Divine operations . He of old cherished the creation , Gen. 1. 3. The Spirit of God moved upon the face of the waters . He formed and garnished the Heavens . He inspired , acted and spake , in and by the Prophets , Acts 28. 25 , 26. Well spake the Holy Ghost by Isaiah the Prophet unto our Fathers , 2 Pet. 1. 21. The Prophecy came not in old time by the will of man , but holy men of God spake as they were moved by the Holy Ghost . He regenerateth , enlightneth , sanctifieth , comforteth , instructeth , leadeth , guideth , all the Disciples of Christ , as the Scriptures every where testifie . Now all these are personal Operations , and cannot with any pretence of sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or vertue . He is , as the Father and Son , God with the properties of Omniscience and Omnipotency , of Life , Understanding and Will ; and by these properties , works , acts , and produceth effects according to Wisdom , Choice , and Power . Fifthly , The same regard is had to him in Faith , Worship , and Obedience , as unto the other persons of the Father and Son. For our being baptized into his name , is our solemn engagement to believe in him , to yield obedience to him , and to worship him , as it puts the same obligation upon us to the Father and the Son. So also in reference unto the Worship of the Church . He commands that the Ministers of it be separated unto himself , Acts 13. 2. The Holy Ghost said , separate me Barnabas and Saul for the work whereunto I have called them . Ver. 4. So they being sent forth by the Holy Ghost departed , which is comprehensive of all the religious Worship of the Church . And on the same account is he sinned against , as Acts 5. 3 , 4 , 9. For there is the same Reason of Sin and Obedience . Against whom a man may sin formally and ultimately , him he is bound to obey , worship , and believe in . And this can be no quality , but God himself . For what may be the sense of this expression : Thou hast lyed to the efficacy of God in his operations ; Or how can we be formally obliged unto obedience to a quality . There must then an antecedent Obligation unto Faith , Trust , and Religious Obedience be supposed as the ground of rendring a person capable of being guilty of sin towards wards any . For sin is but a ●ailure in Faith , Obedience or Worship . These therefore are due unto the Holy Ghost ; or a man could not sin against him so signally and fatally as some are said to do , in the foregoing testimonies . I say therefore unto this part of our Cause , as unto the other , that unless we will cast off all Reverence of God , and in a king of Atheism , which as I suppose the prevailing wickedness of this Age hath not yet arrived unto , say that the Scriptures were written on purpose to deceive us , and to lead us into mistakes about , and misapprehensions of what it proposeth unto us , we must acknowledge the Holy Ghost to be a substance , a person , God ; yet distinct from the Father and the Son. For to tell us , that he will come unto us , that he will be our Comforter , that he will teach us , lead us , guide us , that he spake of old , in and by the Prophets , that they were moved by him , acted by him , that he searcheth the deep things of God , works as he will , that he appointeth to himself Ministers in the Church ; In a word , to declare in places innumerable , what he hath done , what he doth , what he will do , what he sayes , and speaks , how he acts , and proceeds , what his will is , and to warn us , that we grieve him not , sin not against him , with things innumerable of the like nature , and all this while to oblige us to believe that he is not a person , an helper , a comforter , a searcher , a willer , but a quality in some especial operations of God , or his power and vertue in them , were to distract men , not to instruct them , and leave them no certain conclusion but this , that there is nothing certain in the whole Book of God. And of no other tendency are these and the like imaginations of our Adversaries in this matter . But let us briefly consider what is objected in general unto the truth we have confirmed . First , They say , the Holy Spirit is said to be given , to be sent , to be bestowed on men , and to be promised unto them ; and therefore it cannot be that he should be God ; for how can any of these things be spoken of God. I answer , As these Expressions do not prove him to be God , nor did ever any produce them to that purpose , yet they undeniably prove him to be a person ; or an intellingent voluntary Agent , concerning whom they are spoken and affirmed . For how can the power of God , or a quality as they speak , be said to be sent , to be given , to be bestowed on men ; so that these very Expressions are destructive to their imaginations . Secondly , He who is God equal in nature and being with the Father , may be promised , sent , and given , with respect unto the holy dispensation and condescension wherein he hath undertaken the Office of being our Comforter and Sanctifier . Thirdly , The communications , distributions , impartings , divisions of the spirit , which they mention , as they respect the Object of them , Or those on whom they were , or are bestowed , denote only works , gifts , operations and effects of the spirit , the rule whereof is expressed , 1 Cor. 12. 7. He workeeth them in whom he will , and as he will. And whether these , and the like exceptions , taken from Actings and operations , which are plainly interpreted and explained in sundry places of Scripture , and evidently enough in the particular places where they are used , are sufficient to impeach the truth of the Revelation before declared , all who have a due reverence of God , his word and truths , will easily understand and discern . These things being declared in the Scripture concerning the Father , the Son , and the Holy Ghost , it is moreover Revealed , and these three are one ; that is , one God , joyntly to be worshipped , feared , adored , believed in and obeyed , in order unto eternal life . For although this doth absolutely and necessarily follow from what is declared and hath been spoken concerning the one God , or onenes● of the Derty , yet for the confirmation of our faith , and that we may not by the distinct consideration of the three be taken off from the one , it is particularly declared , that these three are one , that one , the one and same God , But whereas , as was said before , this can no otherwise be , the testimonies given thereunto are not so frequently multiplyed as they are unto those other heads of this truth , which through the craft of Satan , and the pride of men , might be more lyable to exceptions . But yet they are clear , full , and distinctly sufficient for faith to acquiesce in immediately , without any other expositions , interpretations , or arguments , beyond our understanding of the naked importance of the words . Such are they , of the Father the Son , John 10. 30. I and my Father are one . Father , Son and Spirit , Joh. 5. 7. three that bare witness in Heaven , Father , Son and Spirit , and these three are one , Mat. 28. 19. Baptizing them in the name of the Father , Son , and Spirit . For if those into whose name we are Baptized be not one in nature , we are by our Baptism engaged into the Service and Worship of more Gods than one . For as being Baptized , or sacredly initiated into , or in the name of any one doth Sacramentally bind us unto a holy and Religious obedience unto him , and in all things to the avowing of him as the God whose we are , and whom we serve , as here we are in the Name of the Father , Son and Spirit , so if they are not one God , the Blasphemous consequence before mentioned must unavoidably be admitted ; which it also doth upon the Socinian principle , who whilest of all others they seem to contend most for one God , are indeed direct polutheists , by owning others with Religious respect , due to God alone , which are not so . Once more ! it is revealed also , that these three are distinct among themselves by certain peculiar Relative properties , if I may yet use these terms . So that they are distinct , living , divine , intelligent voluntary principles of operation or working , and that in , and by internal acts one towards another , and in acts that outwardly respect the Creation and the several parts of it . Now this distinction originally lyeth in this ; that the Father begetteth the Son , and the Son is begotten of the Father ; and the Holy Spirit proceedeth from both of them . The manner of these things , so far as they may be expressed unto our Edification , shall afterwards be spoken to . At present it sufficeth for the satisfaction and confirmation of our faith , that the distinctions named are clearly revealed in the Scripture , and are proposed to be its proper object in this matter . Psalm 2. 7. Thou art my Son , this day have I begotten thee . Matth. 16. 16. Thou art Christ , the Son of the living God. Joh. 1. 14. We saw his Glory , the glory of the only begotten of the Father . Ver. 18. No man hath seen God at any time , the only begotten Son which is in the bosome of the Father he hath revealed him . John 5. 26. For as the Father hath life in himself , so hath he given to the Son to have life in himself . 1 Joh. 5. 20. The Son of God is come , and hath given us an understanding . Joh. 14. 26. But when the Comforter is come , whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father , He shall testifie of me . Now as the nature of this distinction , lies in their mutual Relation one to another , so it is the foundation of those distinct actings and operations , whereby the distinction it self is clearly manifested and confirmed . And these actings as was said , are either such , as where one of them is the object of anothers actings , or such as have the creature for their objects ● The first sort are testified unto , Psalm 110. 1. John 1. 18. Chap. 5. 20. Chap. 17. 5. 1 Cor. 2. 10 , 11. Prov. 8. 21 , 22. Most of which places have been before recited . They , which thus know each other , love each other , delight in each other , must needs be distinct ; and so are they represented unto our faith . And for the other sort of actings the Scripture is full of the expressions of them ; see ▪ Gen. 19. 24. Zachariah 2. 8. Joh. 5. 17. 1 Cor. 12. 7 , 8 , 9. 1 Cor. 8. 9. Our conclusion from the whole is ; that there is nothing more fully expressed in the Scripture , than this sacred truth is ; that there is one God , Father , Son , and holy Ghost ; which are divine , distinct , intelligent , voluntary , omnipotent principles of operation , and working , which whosoever thinks himself obliged to believe the Scripture must believe ; and concerning others , in this discourse , we are not solicitous . This is that which was first proposed ; namely , to manifest what is expresly revealed in the Scripture concerning God the Father , Son , and Holy Ghost ; so as that we may duly believe in him , yield Obedience unto him , enjoy communion with him , walk in his love and fear , and so come at length to be blessed with him for evermore . Nor doth faith for its security , establishment and direction , absolutely stand in need of any farther Exposition or Explanation of these things ; or the use of any terms not consecrated to the present service by the Holy Ghost . But whereas it may be variously assaulted by the Temptations of Satan , and opposed by the subtle s●phisms of men of corrupt minds ; and whereas it is the duty of the Disciples of Christ to grow in the knowledge of God , and our Lord and Saviour Jesus Christ , by an explicit apprehension of the things they do believe , so far as they are capable of them ; this Doctrine hath in all ages of the Church , been explained and taught , in and by such Expressions , Terms , and Propositions , as farther declare what is necessarily included in it , or consequent unto it ; with an exclusion of such things , notions , and apprehensions , as are neither the one , nor the other . This I shall briefly manifest , and then vindicate the whole from some exceptions , and so close this dissertation . That God is One , was declared and proved . Now this Oneness can respect nothing but the Nature , Being , Substance or Essence of God. God is one in this respect . Some of these words indeed are not used in the Scripture . But whereas they are of the same importance and signification , and none of them include any thing of imperfection , they are properly used in the declaration of the Vnity of the God-head . There is mention in the Scripture of the God-head of God , Rom. 1. 20. His Eternal power and Godhead . And of his Nature , by excluding them from being objects of our Worship , who are not God by nature , Gal. 4. 8. Now this natural Godhead of God , is , his Substance or Essence with all the Holy divine Excellencies which naturally and necessarily appertain thereunto . Such are Eternity , Immensity , Omnipotency , Life , Infinite Holiness , Goodness , and the like . This one Nature , Substance or Essence , being the Nature , Substance , or Essence of God , as God , is the Nature , Essence and Substance of the Father , Son , and Spirit , one and the same absolutely in and unto each of them . For none can be God as they are revealed to be , but by vertue of this divine Nature or . Being . Herein consists the Vnity of the Godhead . Secondly , The distinction which the Scripture reveals between Father , Son , and Spirit is that whereby they are three ●●p●stasis , or Persons , distinctly subsisting in the same divine Essence or Being . Now a divine person , is nothing but the divine Essence upon the account of an especial property , subsisting in an especial manner . As in the Person of the Father , there is the Divine Essence , and Being , with its property of begetting the Son , subsisting in an especial manner as the Father . And because this Person hath the whole Divine Nature , all the Essential Properties of that nature are in that person . The Wisdom , the Understanding of God , the Will of God , the Immensity of God , is in that person ; not as that Person , but as the Person is God. The like is to be said of the Persons of the Son and of the Holy Ghost . Hereby each Person having the Understanding , the Will , and power of God , becomes a distinct principle of operation ; and yet all their actings ad extra being the actings of God , they are undivided , and are all the works of one , of the self same God. And these things do not only necessarily follow , but are directly included in the Revelation made concerning God , and his subsistence in the Scriptures . There are indeed very many other things that are taught , and disputed , about this Doctrine of the ●rinity , as the manner of the eternal Genera●●on of the Son , of the Essence of the Father ; of the procession of the Holy Ghost , and the difference of it from the Generation of the Son ; of the mutual in-being of the persons , by reason of their unity in the same Substance or Essence ; the nature of their personal subsistence , with respect unto the properties whereby they are mutually distinguished , all which are true and defensible against all the Sophisms of the Adversaries of this truth . Yet because the distinct apprehension of them , and their accurate expression , is not necessary unto faith , as it is our guide and principle in and unto ▪ Religious Worship and obedience , they need not here be insisted on . Nor are those brief Explications themselves before mentioned , so proposed as to be placed immediately in the same rank or order with the Original Revelations before infisted on , but only are pressed as proper Expressions of what is revealed to increase our light and further our edification . And although they cannot rationally be opposed or denyed , nor ever were by any , but such as deny and oppose the things themselves as revealed , yet they that do so deny or oppose them , are to be required positively in the first place to deny or disapprove the Oneness of the Deity , or to prove that the Father , or Son , or Holy Ghost in particular , are not God , before they be allowed to speak one word against the manner of the Explication of the truth concerning them . For either they grant the Revelation declared and contended for , or they do not : If they do ; let that concession be first laid down , namely , that the Father , Son , and Spirit are one God ; and then let it be debated whether they are one in Substance and three in Persons , or how else the matter is to be stated . If they deny it ; it is a plain madness to dispute of the manner of any thing , and the way of expressing it , whilst the thing it self is denyed to have a being : for of that which is not , there is neither manner , property , adjunct , nor effect . Let then such persons , as this sort of men are ready to attempt with their Sophistry , and to amuse with cavils about persons , substances , subsistences , and the like , desire to know of them what it is that they would be at . What would they deny , what would they disapprove . Is it that God is one ; or that the Father is God , or the Son , or the Holy Ghost is so . If they deny , or oppose either of these , they have Testimonies and instances of divine Revelation , or may have , in a readiness , to confound the Devil and all his Emissaries . If they will not do so , if they refuse it , then let them know , that it is most foolish and unreasonable to contend about Expressions and Explanations of any thing , or doctrine , about the manner , respects , or relations of any thing , untill the thing it self , or Doctrine , be plainly confessed or denyed . If this they refuse , as generally they do and will , which I speak upon sufficient experience , and will not be induced to deal openly , properly and rationally , but will keep to their Cavils and Sophisms , about terms and expressions , all farther debate , or conference with them , may justly , and ought both conscienciously and rationally to be refused , and rejected . For these sacred mysteries of God and the Gospel , are not lightly to be made the subject of mens contests and disputations . But as we dealt before in particular , so here I shall give Instances of the Sophistical exceptions that are used against the whole of this Doctrine ; and that with respect unto some late collections , and Representations of them : From whence they are taken up and used by many who seem not to understand the words , Phrases and Expressions themselves , which they make use of . The summ of what they say in general , is , How can these things be ? How can three be one , and one be three ? Every person hath its own substance , and therefore if there be three persons , there must be three substances ; and so three Gods. Answ. 1. Every person hath distinctly its own substance , for the one substance of the Deity , is the substance of each person , so it is still but one . But each person hath not its own distinct substance , because the substance of them all is the same , as hath been proved . 2. They say , That if each person be God , then each person is Infinite , and there being three persons there must be three Infinites . Answ. This follows not in the least ; for each person is Infinite as he is God. Al● divine properties , such as to be Infinite is , belong not to the persons on the account of their personality , but on the account of their nature , which is one , for they are all natural properties . But they say , If each person be God , and that God subsist in three persons , then in each person there are three persons or Gods. Answ. The collusion of this Sophism consists in that expression , be God ; and that God ; in the first place , the nature of God is intended ; in the latter a singular person . Place the words intelligibly and they are thus ; If each person be God , and the nature of God subsists in three persons , then in each person there are three persons ; and then the folly of it will be evident . But they farther infer ; That if we deny the persons to be Infinite , then an Infinite Being hath a finite mode of subsisting , and so I know not what supposition they make hence ; that seeing there are not three Infinites , then the Father , Son , and Spirit are three finites that make up an Infinite . The pitiful weakness of this Cavil is open to all : for finite and Infinite are properties and adjuncts of Beings , and not of the manner of the subsistence of any thing . The nature of each person is Infinite , and so is each person , because of that nature . Of the manner of their subsistence , fini●e and Infinite cannot be predicated or spoken , no farther than to say , an Infinite Being doth so subsist . But you grant , say they , that the only true God is the Father , and then if Christ be the only true God , he is the Father . Answ. We say , the only true God is Father , Son , and Holy Ghost . We never say , the Scripture never sayes , that the Father only is the true God , whence it would follow , that he that is the true God , is the Father . But we grant the Father to be the only trne God : and so we 〈◊〉 is the Son also . And it doth not 〈◊〉 all thence follow , that the Son is 〈◊〉 Father . Because in saying the 〈…〉 the true God , we respect not his paternity , or his paternal Relation to his Son ; but his Nature , Essence and Being . And the same we affirm concerning the other persons . And to say , that because each person is God , one person must be another , is to crave leave to disbelieve what God hath revealed , without giving any Reason at all for their so doing . But this Sophism being borrowed from another , namely Crellius , who insisted much upon it , I shall upon his account , and not on theirs , who as far as I can apprehend , understand little of the intendment of it , remove it more fully out of the way . It is proposed by him in way of Syllogism , thus , The only true God is the Father ; Christ is the only true God ; therefore he is the Father . Now this Syllogism is ridiculously Sophystical . For in a Categorical Syllogism the Major Proposition is not to be particular , nor equipollent to a particular . For from such a Proposition , when any thing communicable to more is the subject of it , and is restrained unto one particular , nothing can be inferred in the conclusion . But such is this Proposition here , the only true God is the Father . It is a particular Proposition ; wherein the subject is restrained unto a singular , or individual predicate , though in it self communicable to more . Now the Proposition being ●o made particular , the terms of the subject or predicate are supposed rec●procal ; namely , that one God , and the Father , are the same ; which is false : Unless it be first proved , that the name God , is communicable to no more , or no other , than is the other term of Father ; which to suppose , is to begg the whole Question . For the only true God , hath a larger signification than the term of Father , or Son. So that though the only true God be the Father , yet every one who is true God , is not the Father : Seeing then that the name of God here , supplyes the pla●e of a species , though it be singular absolutely , as it respects the Divine Nature which is absolutely singular , and one , and cannot be multiplyed ; yet in respect of communication it is otherwise , it is communicated unto more , namely , to the Father , Son and Holy Ghost . And therefore if any thing be intended to be concluded from hence , the Proposition must be expressed according to what the subject requires , as capable of communication or Attribution to more than one , as thus ; who ever is the only true God , is the Father ; which Proposition these Persons and their Masters , shall never be able to prove . I have given in particular these strictures thus briefly , upon these empty Sophisms ; partly , because they are well removed already , and partly because they are meer exscriptions out of an Author not long since translated into English , unto whom an entire answer may ere long be returned . That which at present shall suffice , is to give a general answer unto all these cavills , with all of the same kind , which the men of these principles do usually insist upon . I. The things , they say , which we teach concerning the Trinity , are contrary to Reason ; and thereof they endeavour to give sundry instances , wherein the summ of the opposition which they make unto this truth doth consist . But first , I ask what Reason is it that they intend ? It is their own , the carnal reason of men . By that they will judge of these Divine Mysteries . The Scripture tells us indeed , that the Spirit of a man w●ich is in him knows the things of a man. A mans Spirit , by natural Reason , may judge of natural things . But the things of God , knoweth no man but the spirit of God , 1 Cor. 2. 11. So that what we know of these things , we must receive upon the R●v●lation of the Spirit of God meerly ; if the Apostle may be believed . And it is given unto men to know the Mysteries of the Kingdom of God. To some , and not to others ; and unless it be so given them they cannot know them . In particular , none can know the Father , unless the Son reveal him . Nor will , or doth , or can , flesh and blood reveal or understand Jesus Christ to be the Son of the living God , unless the Father reveal him , and instruct us in the truth of it , Matth. 16. 18. The way to come to the acknowledgement of these things , is that described by the Apostle , Ephes. 3. 14 , 15 , 16 , 17 , 18 , 19. For this cause I bow my knees unto the Father of our Lord Jesus Christ , of whom the whole family in Heaven and Earth is named , that he would grant ye , according to the riches of his glory , to be strengthned with might by his Spirit in the inner man ; that Christ may dwell in your hearts by faith ; that ye being rooted and grounded in love may be able to comprehend with all Saints , &c. As also Col. 2. 2. That ye might come unto all riches of the full assurance of understanding , to the acknowledgement of the Mysterie of God , and of the Father , and of Christ. In whom are hid all the treasures of wisdom and knowledge . It is by faith and prayer , and through the Revelation of God , that we may come to the acknowledgement of these things ; and not by the carnal reasonings of men of corrupt minds . 2. What Reason do they intend ? If Reason absolutely , the Reason of things ; we grant that nothing contrary unto it , is to be admitted . But Reason as it is in this or that man , particularly in themselves , we know to be weak , maimed and imperfect ; and that they are , and all other men , extreamly remote from a just and full comprehension of the whole Reason of things . Are they in such an estate , as that their apprehension shall pass for the measure of the nature of all things ; we know they are far from it , So that though we will not admit of any thing , that is contrary to reason , yet the least intimation of a Truth by Divine Revelation , will make me embrace it , although it should be contrary to the reason of all the Socinians in the world . Reason in the abstract , or the just measure of the answering of one thing unto another , is of great moment : But Reason , that is , what is pretended to be so , or appears to be so unto this or that man , especially in and about things of Divine Revelation , is of very small importance ; of none at all where it riseth up against the express testimonies of Scripture , and these multiplyed to their mutual confirmation and explanation . 3. Many things are above Reason , that is , as considered in this or that subject , as men , which are not at all against it . It is an easie thing to compel the most curious enquirers of these dayes to a ready confession hereof , by multitudes of Instances in things finite and temporary . And shall any dare to deny but it may be so , in things Heavenly , Divine , and Spiritual ? Nay , there is no concernment of the Being of God , or his properties , but is absolutely above the comprehension of our reason . We cannot by searching find out God , we cannot find out the Almighty to perfection . 4. The very foundation of all their Objections and Cavils against this truth , is destructive of as fundamental principles of reason , as are in the world . They are all at best reduced to this ; it cannot be thus in things finite ; the same Being cannot in one respect be one , in another three , and the like , and therefore it is so in things Infinite . All these reasonings are built upon this supposition , that that which is finite can perfectly comprehend that which is Infinite . An assertion absurd , foolish and contradictory unto it self ! Again , it is the highest reason in things of pure Revelation , to captivate our understandings to the Authority of the Revealer , which here is rejected . So that by a loud specious pretence of Reason , these men by a little captious Sophistry endeavour not only to countenance their unbelief , but to evert the greatest principles of Reason it self . 5. The Objections these men principally insist upon , are meerly against the Explanations we use of this Doctrine ; not against the Primitive Revelation of it , which is the principal object of our faith , which how preposterous and irrational a course of proceeding it is , hath been declared . 6. It is a Rule among Phil●sophers ; that if a man on just grounds and reasons have embraced any opinion or perswasion , he is not to desert it , meerly because he cannot answer every Objection against it . For if the Objections wherewith we may be entangled , be not of the same weight and importance , with the reason on which we embraced the opinion , it is a madness to forego it on the Account thereof . And much more must this hold amongst the common sort of Christians , in things spiritual and divine . If they will let go , and part with their faith in any truth , because they are not able to answer distinctly some Objections that may be made against it , they may quickly find themselves disputed into Atheism . 7. There is so great an intimation made of such an expression , and resemblance of a Trinity in Unity , in the very works of the Creation , as learned men have manifested by various instances , that it is most unreasonable to suppose that to be contrary to reason , which many objects of rational consideration , do more or less present unto our minds . 8. To add no more considerations of this nature ; Let any of the Adversaries produce any one Argument or grounds of reason , or those pretended to be such , against that that hath been asserted , that hath not already been baffl●d a thousand times , and it shall receive an answer , or a publick acknowledgement that it is Indissoluble . Of the Person of Christ. THE next Head of Opposition made by the men of this conspiracy , against this sacred truth ; is against the head of all truth , the person of our Lord Jesus Christ. The Socinians indeed would willingly put a better face , or colour upon their Error , about the Person of Christ , then it will bear , or indure to lye on it . For in their Catechism unto this Question , Is the Lord Jesus Christ , purus Homo , a meer man ? they Answer ; by no means . How then ? hath he a divine nature also ? which is their next question : To this they say , by no means , for this is contrary to right reason . How then will these pretended Masters of Reason reconcile these things ? For to us it seems , that if Christ have no other nature but that of a man , he is as to his nature , purus Homo , a meer man , and no more . Why , they answer , that he is not a meer man , because he was born of a Virgin ; Strange ! that that should be an argument to prove him more than a man , which the Scripture and all men in their right wits grant to be an invincible reason , to prove him to be a man , and as he was born of her , no more . Rom. 1. 3. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh , Rom. 9. 5. Whose are the Fathers , and of whom as concerning the flesh Christ came . Gal. 4. 4. God sent forth his Son , made of a Woman , made under the Law. But say they ; he was endowed with the Spirit , wrought Miracles , was raised from the dead , had all power given in Heaven and Earth ; for by these degrees , he became to be God. But all men see that the inquiry is about the nature of Christ ; and this Answer is about his state and condition . Now this changeth not his nature on the one hand , no more than his being humbled , poor and dying , did on the other . This is the right reason we have to deal withall in these men . If a man should have enquired of some of them of old , whether Melchizedeck were purus Homo , a meer man ? some of them would have said , no , because he was the Holy Ghost ; some no , because he was the Son of God himself ; and some no , because he was an Angel ; for such foolish opinions have men fallen into . But how sottish soever their conceptions were , their Answer to that enquiry would have been regular , beca●se the Question and Answer respect the same subject , in the same respect . But never any was so stupid , as to answer , he was not a meer man , that is by nature , because he was a Priest of the high God , which respects his Office , and condition . Yet such is the pretence of these men about the Person of Christ to incrustate and give some colour unto their soul mis-belief ; as supposing that it would be much to their disadvantage to own . Christ only as a meer man , though the most part of their disputes that they have troubled the Christian World withall , have had no other design nor aim but to prove him so to be , and nothing else . I shall briefly , according to the method insisted on , first lay down what is the direct Revelation which is the object of our faith in this matter ; then express the Revelation it self in the Scripture testimonies wherein it is recorded ; and having vindicated some one or other of them from their exceptions , manifest how the Doctrine hereof is farther explained , unto the Edification of them that believe . That there is a Second Person , the Son of God , in the holy Trin-Vnity of the God-head ▪ we have proved before . That this Person did of his infinite Love and Grace take upon him our nature , bumane nature , so as that the divine and humane nature should be come one Person , one Christ , God and Man in one ; so that whatever he doth in , and about our Salvation , it is done by that one Person , God and Man , is revealed unto us in the Scripture , as the Object of our Faith. And this is that which we believe concerning the Person of Christ. Whatever acts are ascrib●d unto him , however immediately performed , in , or by the Humane Nature , or in and by his Divine Nature , they are all the acts of that one Person , in whom are both these natures . That this Christ , God and Man , is because he is God , and on the account of what he hath done for us as Man , to be believed in , worshipped , with worship Religious and Divine , to be trusted and obeyed ; this also is asserted in the Scripture . And these things are as it were the common notions of Christian Religion ; the common Principles of our Profession ; which the Scriptures also abundantly testifie unto . Isa. 7. 14. Behold a Virgin shall conceive and bare a Son , and shall call his name Emanuel ; that is , he shall be God with us , or God in our nature . Not , that that should be his name whereby he should be called in this World ; but that this should be the condition of his Person , he should be God with us ; God in our nature . So are the words expounded , Mat. 1. 21 , 22 , 23. That which is conceived in her is of the Holy Ghost ; and she shall bring forth a Son , and thou shalt call his name Jesus ; for he shall save his People from their sins . Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet , saying , Behold , a Virgin shall be with Child , and shall bring forth a Son , and they shall call his name Emanuel , which being interpreted , is God with us . His name whereby he was to be called , was Jesus , that is a Saviour . And thereby was accomplished the prediction of the Prophet , that he should be Emanuel , which being interpreted , is God with us . Now a Child born to be God with us , is God in that Child taking our nature upon him , and no otherwise can the words be understood . Isa. 9. 6. Vnto us a Child is born , unto us a Son is given , and his name shall be called the migh●y God. The Child that is born , the Son that is given , is the mighty God ; and as the migh●y God , and a Child born , or Son , given , he is the Prince of peace , as he is there called , or our Saviour . John 1. 14. The Word was made flesh . That the Word was God , who made all things he had before declared . Now he affirms that this Word was made flesh . How ! converted into flesh , into a Man , so that he who was God ceased so to be , and was turned or changed into flesh , that is a Man ? besides that this is utterly impossible , it is not affirmed . For the Word continued the Word still , although he was made flesh , or made of a Woman , as it is elsewhere expressed , or made of the seed of David , or took our flesh or nature to be his own . Himself continuing God , as he was , became Man also , which before he was not . The Word was made flesh ; this is that which we believe and assert in this matter . See John 3. 13. and ver . 31. John 6. 62. Chap. 16. 28. All which places assert the Person of Christ to have descended from Heaven in the Assumption of Humane nature , and ascended into Heaven therein being assumed ; and to have been in Heaven as to his Divine nature , when he was in the Earth in the flesh that he had assumed . Acts 20. 28. Feed the Church of God , which he hath purchased with his own blood . The Person spoken of is said to be God absolutely ; the Church of God. And this God is said to have blood of his own ; the blood of Jesus Christ , being the blood of him that was God , though not the blood of him as God ; For God is a Spirit . And this undeniably testifies to the unity of his Person as God and Man. Rom. 1. 3 , 4. Concerning his Son Jesus Christ our Lord , who was made of the seed of David according to the flesh , and declared to be the Son of God with power , according to the Spirit of H●liness , by the Resurrection from the Dead . Rom. 9. 5. Whose are the Fathers , and of whom concerning the flesh , Christ came , who is over all , God blessed for ever , Amen . This is all we desire ; that we may believe without disturbance from the clamours of these Men. Namely , that the same Christ , as concerning the flesh , came of the Fathers , of David , and in himself , is over all God blessed for ever . This the Scripture asserts plainly , and why we should not believe it firmly , let these Men give a reason when they are able . Gal. 6. 4. God sent forth his Son made of a Woman ; He was his Son , and was made of a woman ; according as he expresses it , Heb. 10. 5. A body hast thou prepared Me ; as also , Rom. 8. 3. Phil. 2. 5 , 6 , 7. Let this mind be in you , which was also in Christ Jesus , who being in the form of God , thought it not robbery to be equal with God ; but made himself of no reputation , and took upon him the form of a Servant , and was made in the likeness of M●n . It is the same Christ that is spoken of . And it is here affirmed of him that he was in the form of God , thought it no robbery to be equal with God ; But is this all ; is this Jesus Christ God only ? Doth he subsist only in the form or nature of God ? No , saith the Apostle , he took upon him the form of a Servant , was made in the likeness of Men , and was found in fashion as a Man ; that his being truly a Man is expressed in these words our Adversaries deny not ; and we therefore believe that the same Jesus Christ is God also , because that is no less plainly expressed . 1 Tim. 3. 16. And without controversie great is the mysterie of Godliness , God was manifest in the flesh , justified in the Spirit , seen of Angels . It is a Mysterie indeed , under which name it is despised now and reproached ; nor are we allowed so to call it , but are reflected on , as flying to mysteries for our defence . But we must take leave to speak in this matter , according to his directions , without whom we cannot speak at all . A Mysterie it is , and that a great mysterie ; and that confessedly so , by all that do believe . And this is , that God was manifested in the flesh . That it is the Lord Christ who is spoken of , every one of the ensuing expressions do evince , Justified in the Spirit , seen of Angels , Preached unto the Gentiles , believed on in the World , received up into Glory . And this also is the substance of what we believe in this matter ; Namely , That Christ is God , manifest in the flesh , which we acknowledge , own , and believe to be true , but a great mysterie ; yet no less great and Sacred a truth notwithstanding . Heb. 2. 14. For as much then as the Children were partakers of flesh and blood , he also himself likewise took part of the same . ver . 16. For verily he took not on him the nature of Angels , but he took on him the seed of Abraham . And this plainly affirms his pre-existence unto that Assumption of our nature , and the unity of his Person in it being so assumed . 1 John 3. 16. Hereby perceive we the Love of God , because he laid down his life for us . He who was God laid down for a season , and parted with that life , which was his own in that nature of ours which he had assumed . And that taking of our nature is called his coming in the flesh , which who so denyes , is not of God , but is the Spirit of Anti-Christ , 1 John 4. 3. These are some of the places , wherein the Person of Christ is revealed unto our Faith , that we may believe on the Son of God , and have Eternal Life . The Method formerly proposed would require that I should take off the general Objections of the Adversaries against this Divine Revelation ; as also vindicate some peculiar Testimonies from their exceptions . But because a particular opposition unto this Truth , hath not as yet publickly and directly been maintained and managed by any that I know of among our selves , though the denyal of it be expresly included in what they do affirm ; I shall leave the further confirmation thereof unto some other occasion , if it be offered , and it be judged necessary . And this is that which the Faith of Believers rests in , as that which is plainly revealed unto them ; namely , that Jesus Christ is God and Man in one Person ; and that all his actings in their behalf are the actings of him who is God and Man ; and that this Son of God , God and Man , is to be believed in by them , and obeyed that they have Eternal Life . What is farther added unto these express testimonies , and the full Revelation of the Truth contained in them in this matter , in way of explication educed from them , and suitable unto them , to the edification of the Church , or information of the minds of Believers in the right apprehension of this great Mysterie of God manifested in the flesh , may be reduced to these heads . ( 1. ) That the Person of the Son of God , did in his assuming humane nature to be his own , not take an individual Person of any one into a near conjunction with himself , but preventing the personal subsistence of humane nature in that flesh which he assumed , he gave it its subsistence in his own Person , whence it hath its individuation and distinction ▪ from all other persons whatever This is the Personal Union . The Divine and humane nature in Christ have but one personal subsistence ; and so are but one Christ , one distinct personal principle of all Operations of all that he did , or doth , as Mediator . And this undeniably follows from what is declared in the Testimonies mentioned . For the Word could not be made flesh , nor could he take on him the seed of Abraham , nor could the mighty God be a Child born and given unto us , nor could God shed his blood for his Church , but that the two natures so directly expressed , must be united in one Person ; for otherwise as they are two natures still , they would be two Persons also . 2. Each nature thus united in Christ , is entire , and preserves unto it self its own natural properties . For he is no less perfect God , for being made Man , nor no less a true perfect Man , consisting of soul and body with all their essential parts by that natures being taken into subsistence with the Son of God , His Divine nature still continues Immense , Omniscient , Omnipotent , infinite in Holiness , &c. his bumane nature , finite , limited , and before its Glorification , subject to all infirmities of life and death , that the same nature in others absolutely considered , is obnoxious unto . 3. In each of these natures , he acts suitably unto the essential properties and principles of that nature . As God , he made all things , upholds all things , by the word of his Power , fills Heaven and Earth , &c. As man , he lived , hungred , suffered , dyed , rose , ascended into Heaven . Yet by reason of the Union of both these natures in the same Person : not only his own Person is said to do all these things , but the Person expressed by the name which he hath on the account of one nature , is said to do that which he did only in the other . So God is said to redeem his Church with his own blood , and to lay down his life for us ; and the Son of Man to be in Heaven , when he was in the Earth . All because of the unity of his Person as was declared . And these things do all of them directly and undeniably flow from what is revealed concerning his Person , as before is declared . Of the Satisfaction of CHRIST . THE last thing to be enquired into , upon occasion of the late opposition to the great fundamental Truths of the Gospel , is the satisfaction of Christ. And the Doctrine hereof is such , as I eonceive needs rather to be explained than vindicated . For it being the Center wherein most , if not all the Lines of Gospel Promises , and Precepts do meet , and the great medium of all our Communion with God in Faith and Obedience , the great distinction between the Religion of Christians , and that of all others in the world , it will easily on a due proposal be assented unto by all , who would be esteemed Disciples of Jesus Christ. And whether a parcel of insipid Cavils , may be thought sufficient to obliterate the Revelation of it , men of sober minds will judge and discern . For the term of Satisfaction , we contend not about it . It doth indeed properly express and connote that great Eff●ct of the Death of Christ which in the cause before us , we plead for . But yet because it belongs rather to the Explanation of the Truth contended for , then is used expresly in the Revelation of it , and because the right understanding of the Word it self depends on some notions of Law , that as yet we need not take into consideration , I shall not in this entrance of our discourse , insist precisely upon it , but leave it as the natural conclusion of what we shall find expresly declared in the Scripture . Neither do I say this , as though I did decline the Word , or the right use of it , or what is properly signified by it , but do only cast it into its proper place answerable unto our method and design in the whole of this brie● discourse . I know some have taken a new way of expressing and declaring the Doctrine concerning the Mediation of Christ , with the causes and ends of his death , which they think more rational , than that usually insisted on . But as what I have yet heard of or seen in that kind , hath been not only unscriptural , but also very irrational , and most remote from that accuracy whereunto they pretend , who make use of it ; so if they shall publish their conceptions , it is not improbable but that they may meet with a Scholastical Examination by some hand or other . Our present work , as hath been often declared , is for the establishment of the Faith of them , who may be attempted , if not brought into danger to be seduced by the slights of some who lye in wait to deceive , and the clamours of others who openly drive the same design . What therefore the Scripture plainly and clearly reveals in this matter , is the subject of our present enquiry . And either in so doing , as occasion shall be offered , we shall obviate , or in the close of it remove those Sophisms that the Sacred Truth now proposed to consideration hath been attempted withal . The summ of what the Scripture reveals about this great truth , commonly called the satisfaction of Christ , may be reduced unto these ensuing heads . 1. That Adam being made upright , sinned against God , and all mankind , all his posterity in him . Gen. 1. 27. So God created man in hit own Image , in the Image of God created he him , Male and Female created he them , Gen. 3. 11. And he said , who told thee that thou wast naked ? Hast thou eaten of the Tree whreof I commandeded thee that then shouldst not eat ? Eccles. 7. 29. Lo , this only have I found , that God made man upright , but he hath sought out many inventions . Rom. 5. 12. Wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Ver. 18. Therefore by the offence of one , judgement came upon all men to condemnation , Ver. 19. By one mans disobedience many were made sinners . 2. That by this Sin of our first Parents , all men are brought into an Estate of Sin , and Apostacy from God , and of an enmity unto him , Gen. 6. 5. God saw that the wickedness of man was great in the Earth , and that every imagination of the thoughts of his heart , was only evil continually , Psal. 51. 5. Behold , I was s●●●pen in iniquity , and in sin did my Mother conceive me . Rom. 3. 23. For all have sinned and come short of the glory of God , Rom. 8. 7. The carnal mind is enmity against God , f●r it is not subject to the Law of God , neither indeed can be Ephes. 4. 18. Having the understanding darkned , being alienated from the life of God through the ignorance that is in them , because of the blindness of their heart , Chap. 2. 1. Col. 2. 13. Thirdly , That in this state all men continue in sin against God , nor of themselves can do otherwise , Rom. 3. 10 , 11 , 12. There is none righteous , no not one , there is none that understandeth , there is none that seeketh after God ; they are all gone out of the way , they are together become unprofitable , there is none that doth good , no not one . Fourthly , That the Justice and Holiness of God , as he is the Supream Governour and Judge of all the world , require that sin be punished , Exod. 34. 7. That will by no means clear the guilty , Josh. 24. 19. He is an holy God , he is a jealous God , he will not forgive your transgressions nor your sins , Psalm 5. 4 , 5 , 6. For thou art not a God that hath pleasure in wickedness , neither shall evil dwell with thee ; the foolish shall not stand in thy sight ; thou hatest all workers of iniquity , thou shalt destroy them that speak leasing . Hab. 1. 13. Thou art of purer eyes than to behold evil , and canst not look upon iniquity . Isa. 33. 14. Who among us shall dwell with the devouring fire , who among us shall dwell with everlasting burnings ? Rom. 1. 32. Who knowing the judgement of God , that they which commit such things are worthy of death . Rom. 3. 5 , 6. Is God unrighteous who taketh vengeance ? I speak as a man , God forbid ! for then how shall God judge the world ? 2 Thes. 1. 6. It is a righteous thing with God , to recompence tribulation to them that trouble you . Heb. 12. 29. For our God is a consuming fire . From Deut. 4. 24. Fifthly , That God hath also engaged his veracity and faithfulness in the Sanction of the Law not to leave sin unpunished , Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye . Deut. 27. 26. Cursed be he that confirmeth not all the words of this Law to do them . In this state and condition all mankind had they been left without divine aid and help , must have perished Eternally . Sixthly , That God out of his infinite Goodness , Grace and Love to mankind , sent his only Son to save and deliver them out of this condition , Matth. 1. 21. Thou shalt call his name Jesus , for he shall save his People from their sins , John 3. 16 , 17. God so loved the world , that be gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life : for God sent not his Son into the world to condemn the world , but that the world through him might be saved . Rom. 5. 8. God commendeth his love towards us , in that while we were ye● sinners Christ dyed for us , 1 John 4. 9. In this was manifested the love of God towards us , because God sent his only begotten Son into the world , that we might live through him , v. 10. Herein is love , not that we loved God , but that he loved us , and sent his ▪ Son to be a propitiation for our sins , 1. Thes. 1. 10. Even Jesus which delivereth us from the wrath to come . Seventhly , That this Love was the same in Father and Son , acted distinctly in the manner that shall be afterwards declared ; so vain are the pretences of men who from the Love of the Father in this matter , would argue against the Love of the Son ; or on the contrary . Eightly , That the way in general whereby the Son of God being Incarnate , was to save lost sinners , was by a substitution of himself according to the design and appointment of God in the room of those whom he was so save , 2 Cor. 5. 21. He hath made him to be sin for us , who knew no sin , that we might become the righteousness of God in him , Gal. 3. 13. Christ hath redeemed us from the curse of the Law , being made a curse for us . Rom. 5. 7 , 8. For scarcely for a Righteous Man will one dye , yet peradventure for a good man some will even dare to dye ; but God commendeth his love towards us , in that while we were yet sinners Christ dyed us . Rom. 8. 3. For what the Law could not do in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the Righteousness of the Law might be fulfilled in us . 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree ; Chap. 3. 18. For Christ also hath once suffered for us , the Just for the unjust , that he might bring us unto God. All these expressions undeniably evince a substitution of Christ as to suffering in the stead of them whom he was to save ; which in general is all that we intend by his satisfaction ; namely , that he was made sin for us , a curse for us , dyed for us , that is in our stead , that we might be saved from the wrath to come . And all these Expressions as to their true genuine importance shall be vindicated , as occasion shall require . Ninthly , This way of his saving sinners is in particular , several wayes expressed in the Scripture . As , 1. That he offered himself a Sacrifice to God , to make attonement for our sins , and that in his death and sufferings . Isa. 53. 10. When thou shalt make his soul an offering for sin . John 1. 29. Behold the Lamb of God who taketh away the sins of the World , Eph. 5. 2. Christ hath loved us , and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour , Heb. 2. 17. Was a merciful high Priest in things pertaining to God , to make reconciliation for the Sins of the People , Heb. 9. 11 , 12 , 13 , 14. But Christ being come an high Priest of good things to come , by a greater and more perfect Tabernacle not made with hands , that is to say , not of this building , neither by the blood of Goats and Calves , but by his own blood , he entred in once into the Holy place ; having obtained Eternal Redemption for us ; For if the blood of Bulls , &c. How much more shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your Consciences from dead works ? 2. That he Redeemed us by paying a price , a ransome for our Redemption . Mark 10. 45. The Son of Man came to give his life a ransome for many . 1 Cor. 6. 20. For ye are bought with a price , 7. 23. 1 Tim. 2. 6. Who gave himself a ransome for all to be testified in due time . Tit. 2. 14. Who gave himself for us , that he might Redeem us from all iniquity , 1 Pet. 1. 18. For we were not Redeemed with Silver and Gold and corruptible things . 19. But with the pretious blood of Christ , as of a Lamb without blemish and without spot . 3. That he bare our sins , or the punishment due unto them . Isa. 53. 5. He was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes are we healed ; All we like Sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquity of us all . 11. For he shall bear their iniquities . 1 Pet. 2. 24. Who his own self bare our sins in his own Body on the Tree . 4. That he answered the Law and the penalty of it ; Rom. 8. 3. God sent forth his Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the Righteousness of the Law might be fulfilled in us . Gal. 3. 13. Christ hath Redeemed us from the curse of the Law , being made a curse for us . Chap. 4. 4 , 5. God sent forth his Son made of a woman , made under the Law , to Redeem them that were under the Law. 5. That he dyed for sin , and sinners , to expiate the one , and in the stead of the other . Rom. 4. 25. He was delivered for our offences . Rom. 5. 10. When we were Enemies , we were reconciled to God by the death of his Son. 1 Cor. 15. 3. Christ dyed for our sins according to the Scriptures . 2 Cor. 5. 14. For the Love of Christ constraineth us , because we thus judge , that if one dyed for all , then were all dead , 1 Thes. 5. 9 , 10. 6. Hence on the part of God , it is affirmed that he spared him not , but delivered him up for us all ; Rom. 8. 32. And caused all our iniquities to meet upon him , Isa. 53. 7. 7. The Effect hereof was , 1. That the Righteousness of God was glorified , Rom. 3. 25 , 26. Whom God hath set forth to be a propitiation through Faith in his blood , to declare his Righteousness for the remission of sins . ( 2. ) The Law fulfilled and satisfied , as in the places before quoted . Rom. 8. 3. Gal. 3. 13 , 14. Gal. 4. 5. ( 3. ) God reconciled , 2 Cor. 5. 18 , 19. God was in Christ reconciling the World unto himself , not imputing their trespasses unto them . Heb. 2. 17. He made reconciliation for the sins of the People . ( 4. ) Attonement was made for sin , Rom. 5. 11. By whom we have now received the Attonement ; and peace was made with God , Eph. 2. 14. For he is our peace , who hath made both one , that he might reconcile both unto God in one Body by the Cross , having slain the emnity thereby . 〈◊〉 Made an end of sin , Dan. 9. 24. To finish transgression , to make an end of sins , to make reconciliation for iniquity , and to bring in everlasting Righteousness . The glory of God in all these things being exalted , himself well pleased , Righteousness and everlasting Redemption or Salvation purchased for Sinners , Heb. 9. 14. In that the chastisement of our peace was upon him , and that by his stripes we are healed , he being punished that we might go free , himself became a Captain of Salvation unto all that do obey him . I have fixed on these particulars ; to give every Ordinary Reader an instance how fully and plainly what he is to believe in this matter is revealed in the Scripture . And should I produce all the Testimonies which expresly give witness unto these positions , it is known how great a part of the Bible must be transcribed . And these are the things which are indispensibly required of us to believe , that we may be able 〈◊〉 and regulate our obedience according to the mind and will of God. In the Explanation of this Doctrine unto further Edification , sundry things are usually insisted on , which necessarily and infallibly ensue upon the propositions of Scripture before laid down ; and serve to beget in the minds of Believers a due apprehension , and right understanding of them . As , 1. That God in this matter is to be considered as the chief , supream , absolute Rector and Governour of all ; as the Lord of the Law , and of sinners ; but yet so as an offended Ruler . Not as an offended Person , but as an offended Ruler , who hath right to exact punishment upon Transgressors , and whose Righteousness of Rule requires that he should so do . 2. That because he is Righteous and Holy , as he is the supream Judge of all the World , it is necessary that he do right in the punishing of sin , without which the order of the Creation cannot be preserved . For sin being the Creatures deduction of it self from the order of its dependance upon and obedience unto the Creator , and supream Lord of all , without a reduction of it by punishment , confusion would be brought into the whole Creation . 3. That whereas the Law and the Sanction of it is the moral or declarative cause of the punishment of sin , and it directly obligeth the sinner himself unto punishment ; God as the supream Ruler , dispenseth , not with the act of the Law , but the immediate object ; and substitutes another sufferer in the room of them who are principally lyable unto the sentence of it , and are now to be acquitted or freed ; that so the Law may be satisfied , requiring the punishment of sin , Justice exalted , whereof the Law is an effect , and yet the sinner saved . 4. That the Person thus substituted was the Son of God incarnate , who had power so to dispose of himself with will and readiness for it ; and was upon the account of the dignity of his Person , able to answer the penalty which all others had incurred and deserved . 5. That God upon his voluntary susception of this Office , and condescention to this work , did so lay our sins in and by the sentence of the Law upon him , that he made therein full satisfaction for whatever legally could be charged on them for whom he dyed or suffered . 6. That the special way terms and conditions whereby and whereon sinners may be interested in this satis●action made by Christ , are determined by the Will of God , and declared in the Scripture . These and the like things are usually insisted on in the Explication or declaration of this head of our confession . And there is not any of them but may be sufficiently confirmed by Divine Testimonies . It may also be farther evinced that there is nothing asserted in them , but what is excellently suited unto the common notions which mankind hath of God and his Righteousness ; and that in their practice they answer the light of nature , and common reason exemplified in sundry Instances among the Nations of the World. I shall therefore take one Argument from some of the testimonies before produced in the confirmation of this Sacred Truth , and proceed to remove the objections that are commonly banded against it . If the Lord Christ according to the Will of the Father , and by his own counsel and choice , was substituted , and did substitute himself as the Mediatour of the Covenant , in the room and in the stead of sinners that they might be saved , and therein bare their sins , or the punishment due unto their sins , by undergoing the curse and penalty of the Law , and therein also according to the Will of God offered up himself for a propitiatory , expiatory Sacrifice to make Attonement for sin , and Reconciliation for sinners , that the Justice of God being appeased , and the Law fulfilled , they might go free , or be delivered from the wrath to come ; and if therein also he paid a real satisfactory price for their Redemption ; then he made satisfaction to God for sin . For these are the things that we intend by that expression , of satisfaction . But now all those things are openly , and fully witnessed unto in the Testimonies before produced ; as may be observed by suiting some of them unto the several particulars here asserted . As 1. What was done in this matter , was from the will , purpose , and love of God the Father . Psalm 40. 6 , 7 , 8. Heb. 10. 5 , 6 , 7. Act. 4. 28. John 3. 16. Rom. 8. 3. 2. It was also done by his own voluntary consent , Phil. 2. 6 , 7 , 8. 3. He was Substituted , and did Substitute himself as the Mediator of the Covenant in the room and stead of sinners , that they may be saved , Heb. 10. 5 , 6 , 7. Chap. 7. 22. Rom. 3. 25 , 26. Rom. 5. 7 , 8. 4. And he did therein bear their sins , or the punishment due to their sins . Isa. 53. 6 , 11. 1 Pet. 2. 23. And this , 5. By undergoing the Curse and penalty of the Law , Gal. 3. 13. Or the punishment of sin required by the Law , 2 Cor. 5. 21. Rom. 8. 3. 6. Herein , also according to the will of God , He offered up himself ● propitiatory and expiatory Sacrifice to make Attonement for sin , and Reconciliation for sinners , Ephes. 5. 2. Rom. 2. 17. Heb. 9. 11 , 12 , 13 , 14. Which he did that the Justice of God being satisfied , and the Law fulfilled , sinners might be freed from the wrath to come , Rom. 3. 25. 1 Thes. 1. last . 7. And hereby also , He paid a real price of Redemption for sin and sinners , 1 Pet. 1. 17 , 18. 1 Cor. 6. last . These are the things which we are to believe , concerning the satisfaction of Christ ; And our Explication of this Doctrine , We are ready to defend , when called thereunto . The consideration of the Objections which are raised against this great fundamental Truth , shall close this Discourse . And they are of two sorts . First , In general , to the whole Doctrine , as declared , or some of the more signal heads , or parts of it . Secondly , Particular Instances , in this or that supposal , as consequences of the Doctrine asserted . And in general , 1. They say , This is contrary to , and inconsistent with the Love , Grace , Mercy , and Goodness of God , which are so celebrated in the Scripture as the principal properties of his nature , and Acts of his Will , wherein he will be glorified . Especially contrary to the freedom of Forgiveness , which we are encouraged to expect , and commanded to believe . And this exception they endeavour to firm by Testimonies , that the Lord is Good and Gracious , and that He doth freely forgive us our sins and trespasses . Answer : First , I readily grant that whatever is really contrary to the Grace , Goodness and Mercy of God , whatever is Inconsistent with the free Forgiveness of sin , is not to be admitted . For these things are fully revealed in the Scripture , and must have a consistency with whatever else is therein revealed of God , or his Will. Secondly , As God is Good and Gracious , and Merciful , so also He is Holy , Righteous , True and Faithful . And these things are no less revealed concerning him than the other ; and are no less Essential Properties of his Nature than his Goodness and Grace . And as they are all Essentially the same in him , and considered only under a different habitude or respect as they are exerted by Acts of his will ; so it belongs to his Infinite Wisdom , that the effects of them , though divers , and produced by divers waies , and means , may no way be contrary one to the other , but that Mercy may be exercised , without the prejudice of Justice , or Holiness ; and Justice be preserved entire , without any obstruction to the Exercise of Mercy . Thirdly , The Grace and Love of God that in this matter the Scripture reveals to be exercised , in order unto the forgiveness of sinners , consists principally in two things . 1. In his Holy Eternal Purpose of providing a relief for lost sinners . He hath done it , to the praise of the Glory of his Grace , Eph. 1. 6. 2. In the sending his Son in the pursuit ▪ and for the accomplishment of the holy purpose of his Will and Grace . Herein most eminently doth the Scripture celebrate the Love , Goodness , and kindness of God ; as that whereby , in Infinite , and for ever to be adored Wisdom and Grace , he made way for the forgiveness of our sins . Joh. 3. 16. God so loved the world , as he gave his only begotten Son , Rom. 3. 24 , 25. Whom he hath set forth to be a propitiation through saith in his blood , Rom. 5. 7 , 8. God commendeth his Love towards us , in that while we were yet sinners , Christ dyed for us , Titus 3. 4. 1 John 4. 8 , 9. Herein consists that ever to be adored Love , Goodness , Grace , Mercy and Condescension of God. Add hereunto , that in that act of causing our iniquities to meet on Christ , wherein he immediately intended the Declaration of his Justice , Rom. 3. 25. ( Not sparing him , in delivering him up to death for us all , Rom. 8. 32. ) There was a blessed harmony in the highest Justice , and most excellent Grace and M●rcy . This Grace , this Goodness , this Love of God toward mankind , towards sinners , our Adversaries in this matter neither know , nor understand ; and so indeed what lyes in them , remove the foundation of the whole Gospel , and of all that faith and obedience , which God requires at our hands . Fourthly , Forgiveness , or the actual condonation of sinners , the pardon and forgiveness of sins , is free ; but yet so , as it is every where restrained unto a respect unto Christ , unto his death and blood-shedding , Eph. 1. 7. We have Redemption in his blood , even the forgiveness of sins , Chap. 4. 32. God for Christs sake hath forgiven you , Rom. 3. 25 , 26. God hath set him forth to be a propitiation through faith in his blood , to declare his righteousness for the forgiveness of sins . It is absolutely free in respect of all immediate transactions between God and sinners . Free on the part of God. First , In the Eternal purpose of it , when he might justly have suffered all men to have perished under the guilt of their sins . 2. Free in the means that he used to effect it unto his Glory . ( 1. ) In the sending of his Son ; and ( 2. ) In laying the punishment of our sin upon him . ( 3. ) In his Covenant with him , that it should be accepted on our behalf . ( 4. ) In his tender and proposal of it by the Gospel unto sinn●rs to be received without money or without price . ( 5. ) In the actual condonation and pardon of them that do believe . Secondly , It is free on the part of the persons that are forgiven . In that ( 1. ) It is given and granted to them without any satisfaction made by them for their former transgressions . ( 2. ) Without any merit to purch●se or procure it . ( 3. ) Without any poenal satisfactory suffering here , or in a purgatory hereafter . ( 4. ) Without any Expectation of a future recompence ; or that being pardoned , they should then make or give any satisfaction for what they had done before . And as any of these things would , so nothing else can impeach the freedom of pardon and forgiveness . Whether then we respect the pardoner or the pardoned , Pardon is every way free ; namely , on the part of God who forgives , and on the part of sinners that are forgiven . If God now hath besides all this , provided himself a Lamb for a Sacrifice ; if he hath in Infinite Wisdom and Grace found out a way , thus freely to forgive us out sins , to the praise and glory of his own Holiness , Righteousness and severity against sin , as well as unto the unspeakable advancement of that Grace , Goodness and bounty which he immediately exerciseth in the pardon of sin , are these mens eyes evil , because he is good ? Will they not be contented to be pardoned , unless they may have it at the rate of dispoiling God of his Holiness , Truth , Righteousness and Faithfulness ? And as this is certainly done by that way of pardon which these men propose , no reserve in the least being made for the glory of God in those holy properties of his nature which are immediately injured and opposed by sin ; so that pardon it self which they pretend so to magnifie , having nothing to influence it but a meer arbitrary act of Gods will , is utterly d●based from its own proper worth and excellency . And I shall willingly undertake to manifest , that they derogate no less from Grace and Mercy in pardon , than they do from the Righteousness and Holiness of God by the forgiveness which they have feigned ; and that in it both of them are perverted , and dispoiled of all their glory . But they yet say , If God can freely pardon sin , why doth he not do it without satisfaction ; if he cannot , he is weaker and more imperfect than man , who can do so . Answ. First , God cannot do . many things that men can do ; nor that he is more imperfect than they , but he cannot do them on the account of his perfection . He cannot lye , he cannot deny himself , he cannot change , which men can do , and do every day . Secondly , To pardon sin without satisfaction in him who is absolutely Holy , Righteous , True and Faithful , the absolute necessary supream Governour of all sinners , the Author of the Law , and sanction of it , wherein punishment is threatned and declared , is to deny himself , and to do what one infinitely perfect , cannot do , Thirdly , I ask of these men , why God doth not pardon sins freely without requiring faith , repentance and obedience in them that are pardoned ; yea , as the conditions on which they may be pardoned ? For seeing he is so infinitely good and gracious● , cannot he pardon men without prescribing such terms and conditions unto them , as he knoweth , that men , and that incomparably the greatest number of them will never come up unto ; and so must of necessity perish for ever . Yea , but they say , this cannot be ; neither doth this impeach the freedom of pardon . For it is certain that God doth prescribe these things , and yet he pardoneth freely . And it would altogether unbecome the holy God to pardon sinners that continue so to live and dye in their sins . But do not these men see that they have hereby given away their Cause which they contend for ? For if a prescription of sundry things to the sinner himself , without which he shall not be pardoned , do not at all impeach , as they say , the freedom of pardon , but God may be said freely to pardon sin notwithstanding it ▪ How shall the receiving of satisfaction by another , nothing a● all being required of the sinner ; have the least appearance of any such thing ? If the freedom of forgiveness consists in such a boundless notion as these men imagine , it is certain that the prescribing of faith and repentance in and unto sinners antecedently to their participation of it , is much more evidently contrary unto it , than the receiving of satisfaction from another who is not to be pardoned , can to any appear to be . Secondly , If it be contrary to the holiness of God to pardon any , without requiring Faith , Repentance and Obedience in them , as it is indeed ; let not these persons be offended , if we believe him when he so frequently declares it , that it was so to remit sin without the fulfilling of his Law and satisfaction of his Justice . Secondly , They say , There is no such thing as Justice in God requiring the punishment of sin , but that that , which in him requireth and calleth for the punishment of sin , is his Anger and Wrath , which expressions denote free Acts of his Will , and not any essential properties of his nature . So that God may punish sin , or not punish it at his pleasure . Therefore there is no Reason that he should require any satisfaction for sin , seeing he may pass it by absolutely as he pleaseth . Answ. Is it not strange that the great Governour , the Judge of all the world , which on the supposition of the Creation of it , God is naturally and necessarily , should not also naturally be so righteous , as to do right , in rendring unto every one according to his works ? ( 2. ) The Sanction and penalty of the Law , which is the Rule of punishment , was as I suppose , an effect of Justice , of Gods natural and essential Justice , and not of his Anger or Wrath. Certainly never did any man make a Law for the Government of a people in anger . Draco's Laws were not made in wrath , but according to the best apprehension of right and Justice that he had , though said to be written in blood . And shall we think otherwise of the Law of God ? ( 3. ) Anger and Wrath in God express the effects of Justice ; and so are not meerly free acts of his will. This therefore is a tottering cause , that is built on the denyal of Gods Essential Righteousness . But it was proved before , and it is so elsewhere . ( 3. ) They say that the Sacrifice of Christ was Metaphorically only so . That he was a metaphorical Priest , not one properly so called . And therefore that his Sacrifice did not consist in his death and blood-shedding , but in his appearing in Heaven upon his Ascersion , presenting himself unto God in the most Holy Place not made with hands as the Mediator of the new Covenant . Answ. When once these men come to this Evasion , they think themselves safe , and that they may go whither they will without controll . For they say it is true , Christ was a Priest , but only he was a Metaphorical one . He offered Sacrifice , but it was a Metaphorical one . He redeemed us , but with a Metaphorical Redemption ; and so we are Justified thereon , but with a Metaphorical Justification ; and so for ought I know they are like to be saved , with a Metaphorical Salvation . This is the substance of their plea in this matter . Christ was not really a Priest , but did somewhat like a Priest. He offered not Sacrifice really , but did somewhat that was like a Sacrifice . He redeemed us not really , but did somewhat that looked like Redemption . And what these things are , wherein their Analog●e consisteth , what proportion the things that Christ hath done , bare to the things that are really so , from whence they receive their denomination , that it is meet it should be wholly in the power of these persons to declare . But , ( 2. ) What should hinder the death of Christ to be a Sacrifice , a proper Sacrifice , and according to the nature , end , and use of Sacrifices to have made Attonement , and Satisfaction for sin ? ( 1. ) It is expresly called so in the Scripture ; wherein he is said to offer himself , to make his soul an offering , to offer himself a Sacrifice , Eph. 5. 2. Heb. 1. 3. Heb. 9. 14 , 25. 26. Chap. 7. 27. And he is himself directly said to be a Priest or a Sacrificer , Heb. 2. 18. And it is no where intimated , much less expressed that these things are not spoken properly but Metaphorically only . ( 2. ) The Legal Sacrifices of the Old Law were instituted on purpose to represent and prepare the way for the bringing in of the Sacrifice of the L●mb of God , so to take away the sin of the World. And is it not strange , that true and real Sacrifices , should be Types and R presentations of that which was not so ? On this supposition all those Sacrifices are but so many seductions from the right understanding of things between God and sinners . ( 3. ) Nothing is wanting to render it a proper propitiatory Sacrifice , for , ( 1. ) There was the person offering , and that was Christ himself , Heb. 9. 14. He offered himself unto God. He , that is the Sacrificer , denotes the person of Christ God and Man ; and Himself as the Sacrifice denotes his Humane Nature ; whence God is said to purchase his Church with his own blood , Act. 20. 28. For he offered himself through the Eternal Spirit ; so that ( 2. ) There was the Matter of the Sacrifice , which was the Humane Nature of Christ soul and body ; His soul was made an offering for Sin , Isa. 53. 10 And his body , the offering of the body of Jesus Christ , Hob. 10 11. His blood especially , which is often Synecdochically mentioned for the whole . ( 4. ) His death had the nature of a Sacrifice : For ( 1. ) Therein were the sins of men laid upon him , and not in his entrance into Heaven ; for he bare our sins in his own body on the tree , 1 Pet. 2. 23. God made our sins then to meet upon him , Isa. 53. 6. Which gives the formality unto any Sacrifices . Quod in ejus Caput sit , is the formal reason of all Propitiatory Sacrifices , and ever was so , as is expresly declared , Lev. 16. 21 , 22. And the phrase of bearing sin , of bearing iniquity , is constantly used for the undergoing of the punishment due to sin . ( 2. ) It had the End of a proper Sacrifice ; it made expiation of sin , propitiation and attonement for sin with reconciliation with God , and so took away that enmity that was between God and sinners , Heb. 1. 3. Rom. 3. 25 , 26. Heb. 2. 17 , 18. Heb. 5. 10. Rom. 8. 3. 2 Cor. 5. 18 , 19. And although God himself pesigned , appointed , and contrived in Wisdom this way of Reconciliation , as he did the means for the attoning of his own Anger towards the friends of Job , commanding them to go unto him , and with him offer Sacrifices for themselves which he would accept , Chap. 4. 28. Yet as He was the Supream Governour , the Lord of all , attended with Infinite Justice , and Holiness , Attonement was made with him , and satisfaction to him thereby . What hath been spoken , may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the Truth before laid down from the Scripture . A brief examination of some particular instances , wherein they seek not so much to oppose , as to reproach the Revelation of this Mysterie of the Gospel , shall put a close to this discourse . It is said then , 1. That if this be so , then it will follow , that God is gracious to Forgive , and yet impossible for him unless the debt be fully satisfied . Answ. I suppose the confused and abrupt expression of things here , in words scarcely affording a tolerable sense , is rather from weakness than captiousness ; and so I shall let the manner of the proposal pass . ( 2. ) What is this should follow , that God is gracious to forgive sinners , and yet will not , cannot , on the account of his own Holiness and Righteousness , actually forgive any , without Satisfaction and Attonement made for sin ? the worst that can be hence concluded is , that the Scripture is true which affirms both these in many places . ( 3. ) This sets out the exceeding greatness of the Grace of God in forgiveness , that when sin could not be forgiven without satisfaction , and the sinner himself could no way make any such satisfaction , that he provided himself a Sacrifice of Attonement , that the sinner might be discharged and pardoned . ( 4. ) Sin is not properly a debt , for then it might be paid in kind , by sin it self ; but is called so , only because it binds over the sinner to punishment , which is the satisfaction to be made for that which is properly a Transgression , and improperly only a debt . It is added , 2. Hence it follows that the finite and impotent creature is more capable of extending Mercy and Forgiveness , than the Infinite and Omnipotent Creator . Answ. God being Essentially Holy and Righteous , having ingaged his faithfulness in the sanction of the Law , and being naturally and necessarily the Governour and Ruler of the World , the Forgiving of sin without satisfaction , would be no perfection in him , but an effect of impotency , and imperfection ; a thing which God cannot do ; as he cannot lye , nor deny himself . ( 2. ) The direct contrary of what is insinuated , is asserted by this Doctrine ; for on the supposition of the Satisfaction , and Attonement insisted on , not only doth God freely forgive , but that in such a way of Righteousness and Goodness as no Creature is able to conceive or express the glory and excellency of it . And to speak of the poor halving pardons of private Men , upon particular offences against themselves , who are commanded so to do , and have no right nor authority to require or exact punishment nor is any due upon the meer account of their own concernment , in comparison with the forgiveness of God , ariseth out of a deep ignorance of the whole matter under consideration . 3. It is added by them , that hence it follows , that God so loved the World , he gave his only Son to save it ; and yet that God stood off in high displeasure , and Christ gave himself as a compleat satisfaction to offended Justice . Answ. 1. Something these Men would say , if they knew what or how ; for ( 1. ) That God so loved the World , as to give his only Son to save it , is the expression of the Scripture , and the foundation of the Doctrine whose truth we contend for . That Christ offered himself to make Attonement for sinners , and therein made satisfaction to the Justice of God , is the Doctrine it self which these Men oppose , and not any consequent of it . ( 3. ) That God stood off in high displeasure , is an expression which neither the Scripture useth , nor those who declare this Doctrine from thence , nor is suited unto divine perfections , or the manner of divine operations . That intended seems to be that the Righteousness and Law of God required the punishment due to Sin , to be undergone , and thereby satisfaction to be made unto God ; which is no consequent of the Doctrine , but the Doctrine it self . 4. It is yet farther objected , that if Christ made satisfaction for sin , then he did it either as God , or as Man , or as God and Man. Answ , ( 1. ) As God and Man , Acts 20. 28. God redeemed his Church with his own blood , 1 John 3. 16. Herein was manifest the Love of God , that he laid down his life for us , Heb. 9. 14. ( 2. ) This dilemma is proposed as that which proceeds on a supposition of our own principles , that Christ is God and Man in one Person , which indeed makes the pretended difficulty to be vain and a meer effect of ignorance . For all the Mediatory acts of Christ being the acts of his Person , must of necessity be the acts of him as God and Man. ( 3. ) There is yet another mistake in this inquiry ; for satisfaction is in it looked on as a real act or operation of one , or the other nature in Christ ; when it is the Ap●telesma or Effect of the actings , the doing and suffering of Christ ; the Dignity of what he did in reference unto the end for which he did it . For the two natures are so united in Christ , as not to have a third compound principle of Physical acts and operations thence arising ; but each nature acts distinctly according to its own being and properties ; yet so , as what is the immediate act of either nature , is the act of him who is one in both , from whence it hath its dignity . ( 4. ) The summ is ; that in all the Mediatory actions of Christ we are to consider , ( 1. ) The Agent , and that is the Person of Christ. ( 2. ) The immediate principle by which , and from which the Agent worketh ; and that is the natures in the Person . ( 3. ) The Actions , which are the effectual Operations of either nature . ( 4. ) The Effect or work with respect to God and us ; and this relates unto the Person of the Agent , the Lord Christ , God and Man. A blending of the natures into one common principle of operation , as the compounding of Mediums unto one end , is ridiculously supposed in this matter . But yet again it is pretended that sundry consequences irreligious and irrational do ensue upon a supposition of the satisfaction pleaded for . What then are they ? 1. That it is unlawful and impossible for God All-mighty to be gracious , and merciful , or to pardon Transgressors . Answ. ( 1. ) The miserable confused misapprehension of things , which the proposal of this , and the like consequences doth evidence , manifests sufficiently how unfit the makers of them are to mannage Controversi●s of this nature . For ( 1. ) It is supposed that for God to be Gracious and Merciful , or to pardon Sinners , are the same ; which is to confound the Essential properties of his nature , with the free acts of his will. ( 2. ) Lawful , or unlawful , are terms that can with no tolerable sense be used concerning any properties of God , all which are natural and necessary unto his Being ; as Goodness , Grace , and Mercy in particular are . ( 3. ) That it is impossible for God to pardon Transgressors according to this Doctrine , is a fond Imagination , for it is only a declaration of the manner how he doth it . ( 4. ) As God is gracious and Merciful , so also he is Holy , and Righteous , and true ; and it became him , or was every way meet for him , in his way of exercising Grace and Mercy towards sinners , to order all things so , as that it might be done without the impeachment of his Holiness , Righteousness and Truth . It is said again , 2. That God was inevitably compelled to this way of saving Men ; the highest affront to his uncontroulable Nature . Answ. Were the Authors of these exceptions put to declare what they mean by Gods uncontroulable nature , they would hardly disentangle themselves with common sence . Such Masters of Reason are they indeed , whatever they would fain pretend to be . Controulable , or uncontroulable , respect actings and operations , not Beings or Natures . ( 2. ) That upon the Principle opposed by these Men , God was inevitably compelled to this way of saving Men , is a fond and Childish Imagination . The whole business of the Salvation of Men according unto this Doctrine , depends on a meer free Soveraign act of Gods will exerting it self in a way of Infinite Wisdom , Holiness , and Grace . ( 3. ) The meaning of this Objection ( if it hath either sence or meaning in it ) is , that God freely purposing to save lost sinners , did it in a way becoming his holy Nature , and righteous Law. What other course Infinite Wisdom could have taken for the satisfaction of his Justice we know not ; That Justice was to be satisfied , and that this way it is done , we know and believe . 3. They say it hence follows , that it is unworthy of God to pardon , but not to inflict punishment on the Innocent ; or require a satisfaction where there was nothing due . Answ. ( 1. ) What is Worthy or unworthy of God , himself alone knows , and of men not any but according to what he is pleased to declare and reveal . But certainly , it is unworthy any Person pretending to the least Interest in Ingenuity or use of Reason , to use such frivolous Instances in any case of importance which have not the least pretence of Argument in them but what ariseth from a gross misapprehension , or misrepresentation of a Doctrine designed to opposition . ( 2. ) To pardon sinners , is a thing becoming the Goodness and Grace of God ; to do it by Christ , that which becometh them , and his Holiness and Righteousness also . Rom. 3. 25. Ephes. 1. 6 , 7. ( 3. ) The Lord Christ was Personally Innocent ; but He who knew no sin was made sin for us , 2 Cor. 5. 21. And as the Mediator and Surety of the Covenant , he was to answer for the sins of them whom he undertook to save from the wrath to come ; by giving himself a ransome for them , and making his soul an Offering for their sin . ( 4 ) That nothing is due to the Justice of God for sin , that is , that sin doth not in the Justice of God deserve punishment , is ● good comfortable Doctrine , for Men that are resolved to continue in their sins whilest they live in this World. The Scripture tells us , that Christ paid what he took not ; that all our iniquities were caused to meet upon him ; that he bare them in his own body on the Tree ; that his soul was made an offering for sin , and therei by made Reconciliation or Ationement for the sins of the People ; if these Persons be otherwise minded , we cannot help it . 4. It is added ; that this Doctrine doth not only disadvantage the true vertue and real intent of Christs life and death , but intirely deprives G●d of that praise which is o●ing to his greatest Love and Goodness . Answ. I suppose that this is the first time , that this Doctrine fell under this imputation ; nor could it possibly be lyable unto this charge from any , who did either understand it , or the grounds on which it is commonly opposed . For , there is no end of the Life or death of Christ , which the Socinians themselves admit of , but it is also allowed , and asserted in the Doctrine now called in Question . Do they say , that he taught the Truth or revealed the whole mind and will of God concerning his Worship and our obedience ? We say the same . D● they say , that by his death he hare testimony unto , and confirmed the truth which he had taught ? it is also owned by us . Do they say that in what he did , and su●fered , he set us an Example that we should labour after conformity unto ? it is what we acknowledge and teach . Only we say that all these things belong principally to his Prophetical Office. But we moreover affirm and believe , that as a Priest , or in the discharge of his Sacerdotal Office , he did in his death and sufferings , offer himself a Sacrifice to God , to make Attonement for our sins , which they deny ; and that he dyed for us , or in our stead , that we might go free ; without the faith and acknowledgement whereof no part of the Gospel can be rightly understood . All the ends then which they themselves assign of the Life and death of Christ , are by us granted ; and the principal one , which gives life and efficacy to the rest , is by them denyed . Neither ( 2. ) doth it fall under any possible imagination , that the praise due unto God should be Ecclipsed hereby . The Love and Kindness of God towards us , is in the Scripture fixed principally and fundamentally , on his sending of his only begotten Son to dye for us . And certainly the greater the work was that he had to do , the greater ought our acknowledgement of his Love and kindness to be ; but it is said , 5. That it represents the Son more kind and compassionate than the Father ; whereas if both be the same God , then either the Father is as loving as the Son , or the Son as angry as the Father . Answ. ( 1. ) The Scripture referreth the Love of the Father , unto two heads . ( 1. ) The sending of his Son to dye for us , John 3. 16. Rom. 5. 8. 1 John 4. 8. ( 2. ) In choosing sinners unto a participation of the fruits of his love , Ephes. 1. 3 , 4 , 5 ▪ 6. The Love of the Son , is fixed signally on his actual giving himself to dye for us , Gal. 2. 20. Ephes. 5. 25. Rev. 1. 5. What ballances these Persons have got , to weigh these Loves in , and to conclude which is the greatest or most weighty , I know not . 2. Although only the actual discharge of his Office be directly assigned to the Love of Christ , yet his cond●scention in taking our nature upon him expressed by his mind , Ephes 6. 7. and the readiness of his Will , Psalm 40. 8. doth eminently comprise Love in it also . Thirdly , The Love of the Father in sending of the Son , was an act of his will , which being a natural and essential property of God , it was so far the act of the Son also , as he is partaker of the same nature ; though eminently and in respect of order it was peculiarly the act of the Father . ( 4. ) The anger of ●od against sin , is an effect of his essential Righteousness and Holiness which belong to him as God ; which yet hinders not , but that both Father , and Son , and Spirit acted Love towards sinners . They say again , 6. It robs God of the gift of his Son for our redemption , which the Scriptures attribute to the unmerited Love he had for the World , in affirming the Son purchased that redemption from the Father , by the gift of himself to God as our compleat satisfaction . Answ. ( 1. ) It were endless to consider the improper and absurd expressions which are made use of in these exceptions ; as here the last words have no tolerable sence in them according to any principles whatever . ( 2. ) If the Son 's purchasing Redemption for us , procuring , obtaining it , do rob God of the gift of his Son for our redemption ; the Holy Ghost must answer for it : For having obtained for us , or procured , or purchased eternal redemption , is the word used by himself , Heb. 9. 14. And to deny that he hath laid down his Life a ransome for us , and to have bought us with a price , is openly to deny the Gospel . ( 2. ) In a word , the great gift of God consisted in giving his Son to obtain Redemption for us . ( 3. ) Herein he offered himself unto God , and gave himself for us ; and if these Persons are offended herewithal , what are we that we should withstand God. They say , 7. Since Christ could not pay what was not his own , it follows that in the payment of his own , the case still remains equally grievous . Since the debt is not hereby absolved or forgiven , but transferred only ; and by consequence we are no better provided for salvation than before , owing that now to the Son , which was once owing to the Father . Answ. The looseness , and dubiousness of the expressions here used , makes an appearance that there is something in them , when indeed there is not . There is an Allusion in them to a debt and a payment , which is the most improper expression that is used in this matter , and the interpretation thereof is to be regulated by other proper expressions of the same thing . But to keep to the Allusion , ( 1. ) Christ paid his own , but not for himself , Dan. 9. 26. ( 2. ) Paying it for us , the debt is discharged , and our actual discharge is to be given out according to the wayes and means , and upon the conditions appointed and constituted by the Father and Son. ( 3. ) When a debt is so transferred as that one is accepted in the room , and obliged to payment in the stead of another , and that payment is made and accepted accordingly , all Law and Reason require that the original Debtor be discharged . ( 4. ) What on this account we owe to the Son , is praise , thankfulness , and obedience , and not the debt which he took upon himself , and discharged for us , when we were non-solvent , by his love . So that this matter is plain enough , and not to be involved by such cloudy expressions and incoherent discourse , following the Metaphor of a debt . For if God be considered as the Creditor , we all as Debtors , and being insolvent , Christ undertook out of his Love to pay the debt for us , and did so accordingly , which was accepted with God ; it follows that we are to be discharged , upon Gods terms , and under a new obligation unto his Love , who hath made this satisfaction for us , which we shall eternally acknowledge . It is said , 8. It no way renders Men beholding , or in the least obliged to God , since by their Doctrine he would not have abated us , nor did he Christ the least farthing ; so that the acknowledgements , are peculiarly the Sons , which destroyes the whole current of Scripture Testimony for his good will towards Men. O the infamous portraicture this Doctrine draws of the Infinite Goodness ; is this your retribution , O injurious Satisfactionists ? Answ. This is but a bold Repetition of what in other words was mentioned before over and over . Wherein the Love of God in this matter consisted , and what is the obligation on us unto thankfulness and obedience , hath been before also declared . And we are not to be moved in Fundamental Truths , by vain exclamations of weak and unstable Men. It is said , 9. That Gods Justice is satisfied for sins past , present and to come , whereby God and Christ have lost both their power of inj●yning Godliness , and prerogative of punishing disobedience ; for what is once paid , is not revokable ; and if punishment should arrest any for their debts , it argues a breach on God or Christs part ; or e●se that it hath not been sufficiently solved ; and the penalty compleat sustained by another . Answ. The intention of this pretended consequence of our Doctrine is , that upon a supposition of satisfaction made by Christ , there is no solid foundation remaining for the prescription of Faith , Repentance , and Obedience on the one hand , or of punishing them who refuse so to obey , believe , or repent , on the other . The Reason of this Inference insinuated , seems to be this ; that sin being satisfied for , cannot be called again to an Account . For the former part of the pretended consequence , namely that on this supposition , there is no foundation left for the prescription of Godliness , I cannot discern any thing in the least looking towards the confirmation of it , in the words of the Objection laid down . But these things are quite otherwise ; as is manifest unto them that read and obey the Gospel . For ( 1. ) Christs satisfaction for sins , acquits not the creature of that dependance on God , and duty which he owes to God , which notwithstanding that , God may Justly , and doth prescribe unto him , suitable to his own Nature , Holiness and Will. The whole of our regard unto God , doth not lye in an acquitment from sin . It is moreover required of us as a necessary and indispensible consequence of the Relation wherein we stand unto him , that we live to him and obey him , whether sin be satisfied for , or no. The manner and measure hereof are to be regulated by his prescriptions , which are suited to his own Wisdom and our condition . And they are now referred to the heads mentioned of Faith , Repentance , and new Obedience . ( 2. ) The Satisfaction made for sin , being not made by the sinner himself , there must of necessity be a Rule , Order , and law-Constitution how the sinner may come to be interested in it , and made partaker of it . For the consequent of the Freedom of one by the suffering of another , is not natural or necessary , but must proceed and arise from a Law-Constitution , Compact , and Agreement . Now the way Constituted and Appointed , is that of Faith , or believing , as explained in the Scripture . If Men believe not , they are no less liable to the punishment due to their sins , than if no satisfaction at all were made for sinners . And whereas it is added , forgetting that every one must Appear before the Judgement seat of Christ , to receive according to things done in the body ; Yea and every one must give an Account of himself to God ; closing all with this , but many more are the gross absurdities and Blasphemies that are the genuine fruits of this so confidently believed Doctrine of satisfaction . I say it is ( 3. ) Certain , that we must all Appear before the Judgement seat of Christ , to receive according to the things done in the body ; and therefore Wo will be unto them at the great day , who are not able to plead the Attonement made for their sins by the blood of Christ , and an Evidence of their interest therein by their faith and obedience , or the things done and wrought in them , and by them whilst they were in the body here in this World. And this it would better become these persons to betake themselves unto the consideration of , than to exercise themselves unto an unparallel'd confidence in reproaching those with absurdities and blasphemies , who believe the Deity and Satisfaction of Jesus Christ the Son of the living God , who dyed for us , which is the ground and bottom of all our Expectation of a blessed life and immortality to come . The removal of these Objections against the Truth scattered of late up and down in the hands of all sorts of Men , may suffice for our present purpose . If any amongst these Men , who judge that they have an ability to mannage the opposition against the Truth as declared by us , with such pleas , Arguments , and exceptions , as may pretend an interest in appearing Reason , they shall , God assisting , be attended unto . With men , given up to a spirit of railing or reviling , though it be no small honour to be reproached by them who reject with scorn the eternal Deity of the Son of God , and the Satisfactory Attonement he made for the sins of Men , no Person of Sobriety will contend . And I shall further only desire the Reader to take notice , that though these few sheets were written in few hours , upon the desire , and for the satisfaction of some private Friends , and therefore contain meerly an expression of present thoughts , without the least design or diversion of mind towards accuracy or Ornament ; yet the Author is so far confident that the Truth , and nothing else is proposed and confirmed in them , that he fears not but that an opposition to what is here declared will be removed , and the Truth reinforced in such a way and manner as may not be to its disadvantage . FINIS . An Appendix . THE preceding Discourse , ( as hath been declared ) was written for the Use of Ordinary Christians ; or such as might be in danger to be seduced , or any way entangled in their minds , by the late attempts against the Truths pleaded for . For those to whom the dispensation of the Gospel is committed , are debtors both to the Greeks , and to the Barbarians ; both to the Wise and to the unwise , Rom. 1. 14. It was therefore thought meet , to insist only on things necessary , and such as their faith is immediately concerned in ; and not to immix therewithall , any such Arguments or Considerations , as might not , by reason of the Terms wherein they are expressed , be obvious to their Capacity and Understanding . Unto Plainness and Perspicuity , Brevity was also required , by such as judged this work necessary . That design we hope is answered , and now discharged in some usesul measure . But yet because many of our Arguments on the head of the satisfaction of Christ , depend upon the genuine signification and notion of the Words and Terms wherein the Doctrine of it is delivered , which for the Reasons before mentioned could not conveniently be discussed in the foregoing discourse , I shall here in some few Instances , give an Account of what farther confirmation the Truth might receive , by a due Explanation of them . And I shall mention here but few of them , because a large Dissertation concerning them all , is intended in another way . First , For the Term of satisfaction it self ; It is granted that in this matter it is not found in the Scripture . That is , it is not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Syllabically , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing it self intended is asserted in it , beyond all Modest contradiction . Neither indeed is there in the Hebrew Language any word that doth adequately answer unto it ; no nor yet in the Greek . As it is used in this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is properly sponsio or fide jussio , in its actual discharge , maketh the nearest approach unto it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . But there are Words and Phrases both in the Old Testament , and in the New , that are equipollent unto it , and express the matter or thing intended by it : As in the Old are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last word we render satisfaction , Numb . 35. 32 , 33. where God denyes that any compensation , Sacred or Civil , shall be received to free a Murderer from the punishment due unto him ; which properly expresseth what we intend . Thou shalt admit of no satisfaction for the life of a Murderer . In the New Testament ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Verbs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are of the same importance ; and some of them accommodated to express the thing intended , beyond that which hath obtained in vulgar use . For that which we intended hereby , is , the Voluntary Obedience unto Death , and the Passion or suffering of our Lord Jesus Christ , God and Man , whereby , and wherein he offered himself through the Eternal Spirit , for a propitiatory Sacrifice , that he might fulfill the Law , or answer all its universal Postulata , and as our Sponsor , undertaking our Cause , when we were under the sentence of condemnation , underwent the punishment due to us from the Justice of God , being transferred on him ; whereby haveing made a perfect and absolute Propitiation or Attonement for our sins , he procured for us deliverance from death , and the Curse , and a Right unto life everlacting . Now this is more properly expressed by some of the words before mentioned , than by that of Satisfaction ; which yet nevertheless as usually explained , is comprehensive , and no way unsuited to the matter intended by it . In general , men by this word understand either reparationem offensae , or solutionem debiti : either Reparation made for offence given unto any ; or the payment of a debt . Debitum is either oriminale , or pecuniarium ; that is , either , the obnoxiousness of a man to punishment for crimes , or the guilt of them , in answer to that justice and Law which he is necessarily liable and subject unto ; or , unto a payment or compensation by , and of money , or what is valued by it ; which last consideration , neither in it self , nor in any reasonings from an Analogie unto it , can in this matter have any proper place . Satisfaction is the effect of the doing or suffering , what is required for the answering of his charge against faults or sins , who hath Right , Authority and Power to require , exact , and inflict punishment for them . Some of the Schoolment define it , by voluntaris radditio aequivalentis indebiti ; of which more elsewhere . The true meaning of to satisfie , or make satisfaction , is tantum facere aut pati , quantum satis sit juste irato ad vindictam . This satisfaction is impleaded , as inconsistent with free Remission of Sins ; how causlesly we have seen . It is so far from it , that it is necessary to make way for it , in case of a Righteous law transgressed , and the publick Order of the Universal Governour and Government of all , disturbed . And this God directs unto , Lev. 4. 31. The Priest shall make an Attonement for him , and it shall be forgiven him . This Attonement was a Legal Satisfaction ; and it is by God himself premised to Remission or Pardon . And Paul prayes Philemon to forgive Onesimus , though he took upon himself to make satisfaction for all the wrong or dammage that he had sustained , Epist. v. 18 , 19. And when God was displeased with the friends of Job he prescribes a way to them , or what they shall do , and what they shall get done for them , that they might be accepted and pardoned , Job 42. 7 , 8. The Lord said unto Eliphaz , my wrath is kindled against thee and against thy two friends , therefore take unto you now seven Bullocks and seven Ramms , and go to my servant Job , and offer up for your selves a burnt offering , and my servant Job shall pray for you , for him I will accept ; lest I deal with you after your folly . He plainly enjoyneth an Attonement , that he might Freely pardon them . And both these , namely satisfaction and pardon , with their order and consistency , were solemnly represented by the great Institution of the Sacrifice of the Scape Goat . For after all the sins of the people were put upon him , or the punishment of them transferred unto him in a Type and Representation with quod in ejus caput-sit , the Formal Reason of all Sacrifices propitiatory , he was sent away with them , denoting the oblation or forgiveness of sin , after a Translation made of its punishment , Lev. 16. 21 , 22. And whereas it is not expresly said , that that Goat suffered , or was slain , but was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hircus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Goat sent away , or was sent to a Rock called Azazel in the Wilderness , as Vatablus and Oleaster , with some others think , ( which is not probable , seeing though it might then be done whilest the people were in the Wilderness of Sinai ; yet could not by reason of its distance , when the people were setled in Canaan be annually observed ; ) it was from the poverty of the Types , whereof no one could fully represent that Grace which it had particular respect unto . What therefore was wanting in that Goat , was supplyed in the other , which was slain as a sin offering , v. 11. 15. Neither doth it follow , that on the supposition of the satisfaction pleaded for , the Freedom , Pardon , or Acquitment of the person originally guilty and liable to punishment , must immediately and ipso facto , ensue . It is not of the nature of every solution or satisfaction , that deliverance must ipso facto follow . And the Reason of it is , because this satisfaction by a succedaneous substitution of one to undergo punishment for another , must be founded in a voluntary compact , and Agreement , For there is required unto it , a Relaxation of the Law , though not as unto the punishment to be inflicted , yet as unto the person to be punished . And it is otherwise in personal guilt , than in pecuniary debts . In these the Debt it self is solely intended , the person only obliged with reference thereunto . In the other , the person is firstly and principally under the Obligation . And therefore when a pecuniary debs is paid , by whomsoever it be paid , the Obligation of the person himself unto payment ceaseth ipso facto . But in things criminal , the guilty person himself , being firstly , immediately and intentionally under the Obligation unto punishment , when there is introduced by compact , a vicarious solution in the fubstitution of another to suffer , though he suffer the same absolutely which those should have done for whom he suffers ; yet because of the Acceptation of his person to suffer , which might have been refused , and could not be admitted , without some Relaxation of the Law , Deliverance of the guilty persons cannot ensue ipso facto , but by the intervention of the Terms fixed on in the Covenant or Agreement for an admittance of the substitution . It appears from what hath been spoken , that in this matter of Satisfaction , God is not considered as a Creditor , and sin as a debt , and the Law as an obligation to the payment of that Debt , and the Lord Christ as paying it ; though these notions may have been used by some for the Illustration of the whole matter ; and that not without countenance from sundry expressions in the Scripture to the same purpose ; But God is considered as the infinitely holy and righteous Author of the Law , and Supream Governour of all mankind , according to the Tenor and Sanction of it . Man is considered as a sinner , a transgressor of that Law , and thereby obnoxious and liable to the punishment constituted in it , and by it , answerably unto the Justice and Holiness of its Author . The Substitution of Christ was meerly Voluntary on the part of God , and of himself , undertaking to be a Sponsor to answer for the sins of men , by undergoing the punishment due unto them . That to this End there was a Relaxation of the Law , as to the persons that were to suffer , though not as to what was to be suffered . Without the former , the Substitution mentioned could not have been admitted . And on supposition of the latter , the suffering of Christ could not have had the nature of punishment properly so called . For punishment relates to the Justice and Righteousness in Government of him that exacts it , and inflicts it . And this the Justice of God doth not , but by the Law. Nor could the Law be any way satisfied , or fulfilled by the suffering of Christ , if antecedently thereunto its obligation or power of obliging unto the penalty constituted in its Sanction , unto sin , was relaxed , dissolved , or dispensed withall . Nor was it agreeable to Justice , nor would the nature of the things themselves admit of it , that another punishment should be inflicted on Christ , than what we had deserved , nor could our sin be the impulsive cause of his death : nor could we have had any benefit thereby . And this may suffice to be added unto what was spoken before , as to the nature of satisfaction , so far as the brevity of the discourse whereunto we are confined , will bear , or the use whereunto it is designed doth require . Secondly , The Nature of the Doctrine contended for , being declared and cleared , we may in one or two instances manifest how evidently it is revealed , and how fully it may be confirmed or vindicated . It is then in the Scripture declared , that Christ dyed for us ; that he dyed for our sins , and that we are thereby delivered . This is the foundation of Christian Religion as such . Without the faith , and acknowledgement of it , we are not Christians . Neither is it in these general terms , at all denyed by the Socinians . It remains therefore , that we consider , ( 1. ) How this is revealed and affirmed in the Scripture : and ( 2. ) What is the true meaning of the Expressions and Propositions wherein it is revealed and affirmed ; for in them , as in sundry others , we affirm , that the satisfaction pleaded for , is contained . 1. Christ is said to dye , to give himself , to be delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. for us , for his sheep , for the life of the world ; for sinners , John 6. 51. Chap. 10. 15. Rom. 5. 6. 2 Cor. 5. 14 , 15. Gal. 2. 20. Heb. 2. 9. Moreover he is said to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sins , 1 Cor. 15. 3. Gal. 1. 4. The End whereof every where expressed in the Gospel , is , that we might be freed , delivered , and saved . These things as was said , are agreed unto , and acknowleded . 2. The meaning and importance , we say of these Expr●ssions , is ; that Christ dyed in our Room , Place , or Stead , undergoing the Death or Punishment which we should have undergone in the way and manner before declared . And this is the satisfaction we plead for . It remains therefore , that from the Scripture , the nature of the things treated of , the proper signification and constant use of the. Expressions mentioned , the Exemplification of them in the Customs and Usages of the Nations of the World , we do evince and manifest , that what we have laid down , is the true and proper sense of the words , wherein this Revelation of Christs dying for us is expressed ; so that they who deny Christ to have dyed for us in this sense , do indeed deny that he properly dyed for us at all ; what ever benefits they grant , that by his death we may obtain . First , We may consider the Use of this Expression in the Scripture , either indefinitely , or in particular Instances . Only we must take this along with us , that dying for sins and Transgressions , being added unto dying for sinners or persons , maketh the substitution of one in the room and stead of another , more evident , than when the dying of one for another only , is mentioned . For whereas all Predicates are regulated by their subjects , and it is ridiculous to say , that one dyeth in the stead of sins , the meaning can be no other , but the bearing or answering of the sins of the sinner , in whose stead any one dyeth . And this is in the Scripture declared to be the sense of that Expression , as we shall see afterwards . Let us therefore consider some Instances . John 11. 50. The words of Caiaphas Counsel are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is expedient for us , that one man should dye for the people , and that the whole Nation perish not : which is expressed again , Chap. 18. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perish for the people . Caiaphas feared , that if Christ were spared , the people would be destroyed by the Romans . The way to free them , he thought was by the destruction of Christ ; him therefore he devoted to death , in lieu of the People . As He Vnum pro multis dabitur Caput . One head shall be given for many . Not unlike the Speech of Otho the Emperour in Xiphilin , when he slew himself to preserve his Army ; For when they would have perswaded him to renew the war after the defeat of some of his Forces , and offered to lay down their lives to secure him ; he replyed , that he would not ; adding this Reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is far better , and more just that one should perish or dye for all ; than that many should perish for one ; that is , One in the stead of many , that they may go free ; or as another speaks ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Let one be given up to dye in the stead of all . Joh. 13. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are the words of St. Peter unto Christ ; I will lay down my life for thee ; To free thee , I will expose my own head to danger , my life to death ; that thou maist live and I dye . It is plain that he intended the same thing with the celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old , who exposed their own lives , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for one another , such were Damon and Pythias , Orestes & Pylades , Nisur & Eurialus . Whence is that saying of Seneca , Succurram perituro ; sed ut ipse n●n peream ; nisi si futurus ero magni hominis , aut magnae rei merces . I will relieve or succour one that is ready to perish ; yet so as that I perish not my self ; unless thereby , I be taken in lieu of some great man , or great matter . For a great man , a man of great worth and usefulness I could perish , or dye in his stead , that he might live and go free . We have a great Example also of the importance of this Expression in those words of David concerning Absolom , 2 Sam. 18. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who will grant me to dye , I for thee , or in thy stead ; My Son Absolom . It was never doubted , but that David wished that he had dyed in the stead of his Son ; and to have undergone the death which he did , to have preserved him alive . As to the same purpose , though in another sense , M●zentius in Virgil expresseth himself , when his Son Lausus interposing b●tween him and danger in Battel , was slain by Aeneas . Tantane me tenuit vivendi nate voluptas , Vt pro me hostili paterer succedere dextrae Quem genui ? tuane haec genitor per vulnera servor ? Morte tuâ vivam ? Hast thou O Son , fallen under the Enemies hand in my stead ; am I saved by thy wounds ; do I live by thy death ? And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by David doth signifie , when applyed unto persons , either a succession , or a substitution ; still the coming of one into the Place and Room of another : When one succeeded to another in Government , it is expressed by that word , 2 Sam. 10. 1. 1 Kings 7. 7. Chap. 19. 16. In other cases it denotes a substitution . So Jehu tells his Gurad , that if any one of them let any of Baals Priests escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Kings 10. 24. his life should go in the stead of the life that he had suffered to escape . And this answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , which is also used in this matter ; and ever denotes either equality , contrariety , or substitution . The two former senses , can here have no place ; the latter alone hath . So it is said , that Archelaus reigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Mat. 2. 1 , 2. In the room or stead of Herod his Father . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 5. 38. is an eye for an eye , and a tooth for a tooth , And this word also is used in expressing the death of Christ for us . He came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 20. 28. To give his life a ransome for many ; that is , in their stead to dye . So the words are used again , Mark 10. 45. And both these notes of a succedaneous substitution are joined together , 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy any thing , to purchase or procure any thing , with the price of ones life . So Tigranes in Xenophon , when Cyrus askt him what he would give or do for the liberty of his Wife whom he had taken prisoner ; answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I will purchase her liberty with my life , or the price of my soul. Whereon the Woman being freed , affirmed afterwards , that she considered none in the company , but him who said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he would purchase my liberty with his own life . And these things are added on the occasion of the Instances mentioned in the Scripture , whence it appears , that this expression of dying for another , hath no other sense or meaning , but only dying instead of another , undergoing the death that he should undergo , that he might go free . And in this matter of Christs dying for us , add that he so dyed for us , as that he also dyed for our sins , that is , either to bear their punishment , or to expiate their guilt , ( for other sense the words cannot admit ) and he that pretends to give any other sense of them than that contended for , which implyes the whole of what lyes in the Doctrine of Satisfaction , erit mihi magnus Apollo ; even he who was the Author of all ambiguous Oracles of old . And this is the common sense of mori pro alio , and pati pro alio , or pro alio discrimen capitis subire ; a substitution is still denoted by that expression , which sufficeth us in this whole cause ; for we know both into whose room he came , and what they were to suff●r . Thus Entellus killing and sacrificing an Ox to Eryx in the stead of Dares whom he was ready to have slain , when he was taken from him , expresseth himself ; Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo . He offered the Ox , a better Sacrifice , in the stead of Dares , taken from him . So Fratrem Pollux alternà morte redemit . And they speak so not only with respect unto death , but where ever any thing of Durance or suffering is intended . So the Angry Master in the Comoedian , Verberibus Caesum te Dave in pistrinum dedam usque ad necem . Eâ lege atque omine , ut si inde te exemerim , ego pro te molam . He threatned his Servant to cast him into Prison to be macerated to death with labour , and that with this engagement , that if he ever let him out he would grind for him ; that is , in his stead . Wherefore without offering Violence to the common means of Understanding things amongst men , another sense cannot be affixed to these words . The Nature of the thing it self will admit of no other Exposition than that given unto it ; and it hath been manifoldly exemplified among the Nations of the world . For suppose a man guilty of any crime , and on the account thereof , to be exposed unto Danger from God or man , in a way of Justice , Wrath , or Vengeance , and when he is ready to be given up unto suffering according unto his demerit , another should tender himself to dye for him that he might be freed , let an appeal be made to the common Reason and Understandings of all men , whether the intention of this his dying for another , be not , that he substitutes himself in his stead to undergo what he should have done , however the translation of punishment from one to another may be brought about and asserted . For at present we treat not of the Right , but of the fact , or the thing it self . And to deny this to be the case as to the sufferings of Christ , is as far as I can understand , to subvert the whole Gospel . Moreover , as was said , this harh been variously exemplified among the Nations of the world ; whose actings in such cases , because they excellently shadow out the general notion of the death of Christ for others , for sinners ; and are appealed unto directly by the Apostle to this purpose , Rom. 5. 7 , 8. I shall in a few Instances reflect upon . Not to insist on the voluntary surrogations of private Persons , one into the Room of another , mutually to undergo dangers and death for one another , as before mentioned , I shall only remember some publick Transactions in reference unto communities , in Nations , Cities , or Armies . Nothing is more celebrated amongst the Ancients than this ; that when they supposed themselves in Danger , from the Anger and displeasure of their Gods , by reason of any guilt or crimes among them , some one person should either devote himself , or be devoted by the people , to dye for them , and therein to be made as it were an expiatory Sacrifice . For where sin is the cause , and God is the object respected , the making of satisfaction by undergoing punishment , and expiating of sin by a propitiatory Sacrifice , are but various expressions of the same thing . Now those whoso devoted themselves , as was said , to dye in the stead of others , or to expiate their sins , and turn away the Anger of the God they feared by their death , designed two things in what they did . First , That the Evils which were impendent on the people and feared , might fall on themselves , so that the people might go free . Secondly , That all good things which themselves desired , might be conferred on the People ; which things have a notable shaddow in them of the great expiatory Sacrifice concerning which we treat , and expound the Expressions wherein it is declared . The Instance of the Decii , is known ; of whom the Poet , Plebeiae Deciorum animae , plebeia fuerunt Nomina ; pro totis legionibu● hitam●n , & pro Omnibus auxiliis , atque omni plehe Latins . Sufficiunt Diis infernis . The two Decii , Father and Son , in imminent dangers of the people , devoted themselves , at several times , unto Death and Destruction . And saith he ; sufficiunt Diis infernis ; they satisfied for the whole people ; adding the Reason whence so it might be ; Pluris enim Decii quam qui servantur ab illis . They were more to be valued , than all that were saved by them . And the great Historian doth excellently describe both the Actions , and Expectations of the one and the other in what they did . The Father , when the Roman Army commanded by himself and Titus M●nlius , was near a total ruine by the Latines , called for the publick Priest , and caused him with the usual solemn Ceremonies , to devote him to death , for the deliverance and safety of the Army : after which making his requests to his Gods , ( dii quorum est potestas nostrorum hostiumque ) the gods that had power over them and their Adversaries , as he supposed , he cast himself into death by the swords of the Enemy . Conspectus ab utraque acie aliquanto augustior humano visu , sicut coelo missus , piaculum omnis Deorum irae , qui pestem ab suis aversam in hostes ferret . He was looked on by both Armies , as one more August than a man , as one sent from Heaven , to be a piacular Sacrifice ; to appease the Anger of the gods , and to transferre destruction from their own Army to the Enemies , Liv. Hist. 8. His Son in like manner in a great and dangerous battel against the Galls and Samnites ; wherein he commanded in Chief , devoting himself as his Father had done , added unto the former solemn deprecations ; prae se , agere sese , formidinem ac fugam , caedemque ac cruorem , coel stium , infernorum iras , lib. 11. That he carryed away before him , ( from those for whom he devoted himself ) fear and flight , slaughter and blood , the anger of the Coelestial and Infernal gods . And as they did in this devoting of themselves design , averuncare malum , deûm iras , lustrare p●pulum , aut exercitum , piaculum fieri or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiare crimina , scelus , reatum , or to remove all evil from others by taking it on themselves in their stead ; so also they thought they might , and intended in what did , to covenant and contract for the good things they desired . So did these Decii , and so is Menaeceus reported to have done ▪ when he devoted himself for the City of Thebes in danger to be destroyed by the Argives . So Papinius introduceth him treating his gods , Armorum superi , tuque , ô quifunere tanto Indulges mihi Phoebe mori , date gaudia Thebis , Quae pepegi , & toto quae sanguine prodi gus emi . He reckoned that he had not only repelled all death and danger from Thebes , by his own , but that he had purchased joy , in peace and liberty for the people . And where there was none in publick calamities , that did voluntarily devote themselves , the people were wont to take some obnoxious person , to make him exercra●le , and to lay on him according to their superstition , all the wrath of their Gods , and so give him up to Destruction . Such the Apostle alludes unto , Rom. 9. 3. 1 Cor. 4. 9 , 13. So the Massilians were wont to explate their City by taking a Person devoted , imprecating on his head all the evil that the City was obnoxious unto , casting him into the Sea with th●se words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou our expiatory Sacrifice ; To which purpose were the solemn words that many used in their expiatory Sacrifices ; as Herodotus test●fieth of the Aegyptians , bringing their Offerings , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they laid these imprecations on their heads ; that if any Evil were happening towards the Sacrificer , or all Egypt , let it be all turned and laid on this devoted head . And the persons whom they thus dealt withall , and made execrate , were commonly of the vilest of the people , or such as had rendred themselves detestable by their own crimes ; whence was the complaint of the Mother of M●naeceus upon her Sons devoting himself , Lustralemne feris , ego te puer inclyte Thebis , D●votumque caput , vilis seu mater alebam ? I have recounted these Instances to evince the common intention , sense , and understanding of that expression , of one dying for another ; and to manifest by Examples , what is the sense of mankind , about any ones being devoted and substituted in the Room of others , to deliver them from death and danger ; the consideration whereof , added to the constant use of the words mentioned , in the Scripture , is sufficient to f●●nd and confirm this conclusion . That whereas it is fr●quently affirmed , in the Scripture , th●ir Christ dyed for us , and for our sins , &c. to deny that he dyed and suffered in our stead , undergoing the death whereunto we were obnoxious , and the punishment due to our sins , is ; if we respect in what we say or believe ▪ the constant use of those words in the Scripture , the nature of the thing it self concerning which they are used , the uncontrolled use of that Expression in all sorts of Writers , in expressing the same thing , which the instances and examples of its meaning and intention among the Nations of the World , is to deny that he dyed for us at all . Neither will his dying for our Good or advantage only , in what way or sense soever , answer or make good , or true , the Assertion of his dying for us , and our sins . And this is evident in the Death of the Apostles and Martyrs ; they all dyed for our Good ; our advantage and benefit was one end of their sufferings , in the will and appointment of God ; And yet it cannot be said , that they dyed for us , or our sins . And if Christ dyed only for our Good , though in a more effectual manner than they did , yet this altereth not the kind of his dying for us ; nor can he thence be said properly , according to the only due sense of that expression , so to do . I shall in this brief and hasty discourse , add only one consideration more about the death of Christ to confirm the Truth pleaded for . And that is that he is said in dying for sinners , to bear their sins , Isa. 53. 11. He shall bear their iniquities , v. 12. He bare the sins of many ; explained , v. 5. He was wounded for our Transgressions , he was bruised for our iniquities , the Chastisement of our peace was upon him , 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree , &c. This expression is purely Sacred . It occurreth not directly in other Authors , though the sense of it in other words do frequently . They call it luere peccata ; that is , delictorum supplicium ferre ; to bear the punishment of sins . The meaning therefore of this phrase of speech , is to be taken from the Scripture alone , and principally from the Old Testament , where it is originally used ; and from whence it is tranferred into the New Testament in the same sense , and no other . Let us consider some of the places . Isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , vers . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our griefs he hath born them . The word signifies , properly to bear a Weight or a Burden , as a man bears it on his shoulders ; bajulo , porto . And it is never used with respect unto sin , but openly and plainly it signifies the undergoing of the punishment due unto it ; so it occurrs directly to our purpose , Lam. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Fathers have sinned and are not ; and we have born their iniquities ; The punishment due to their sins . And why a new sense should be forged for these words , when they are spoken concerning Christ , who can give a just reason ? Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . 12. And he bear the sin of many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used with respect unto sin ; sometimes with reference unto Gods actings about it , and sometimes with reference unto mens concerns in it . In the first way , or when it denotes an act of God , it signifies to lift up , to take away , or pardon sin ; and leaves the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with it is joyned under its first signification , of iniquity ; or the g●ilt of sin , with respect unto punishment ensuing as its consequent . For God pardoning the guilt of sin , the removal of the punishment doth necessarily ensue ; Guilt containing an Obligation unto punishment . In the latter way , as it respects men or sinners , it constantly denotes the bearing of the punishment of sin , and gives that sense unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto the guilt of sin as its cause . And hence ariseth the ambiguity of those words of Cain , Gen. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an act of God , if the words be spoken with reference in the first place to any acting of his towards Cain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retains the sense of iniquity , and the words are rightly rendered , My sin is greater than to be fogiven . If it respect Cain himself firstly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumes the signification of Punishment , and the words are to be rendred ; My punishment is greater than I can bear , or is to be born by me . This I say is the constant sense of this expression , nor can any Instance to the contrary be produced . Some may be mentioned in the confirmation of it . Numb . 14. 33. Your children shall wander in the Wilderness forty years , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall bear your Whoredoms , v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye sh●ll bear your in quities forty years ; that is , the punishment due to your whoredoms and iniquities , according to Gods Provideneial d●aling with them at that time . Lev. 19. 8. He that eateth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bear his iniquities , How ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that s●ul shall be cut off . To b● cut off for sin , by the punishment of it , and for its guilt , is to bear in quity . So Chap. ●0 16 , 17 18. for a man to bear his iniquity , and to be killed , slain , or put to death for it , are the same . Ezek. 18. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the soul that sinneth it shall dye ; the Son shall not bear the sin of the Father . To bear sin , and to dye for sin , are the same . More Instances might be added , all uniformity speaking the same sense of the words . And as this sense is sufficiently indeed invincibly established by the invariable use of that Expression in the Scripture , so the manner whereby it is affirmed that the Lord Christ bare our iniquities , sets it absolutely free from all danger by Opposition . For he bare our iniquities when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord made to meet on him , or laid on him , the iniquity of us all , Isa. 53. 6. which words the LXX . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord gave him up , or delivered him unto our sins . That is , to be punished for them ; for other sense the words can have none ; He made him sin for us , 2 Cor. 5. 21. so he bore our sins , Isa. 53. 11. How ? in his own Body on the tree , 1 Pet. 2. 24. that when he was , and in his being stricken , smitten , afflicted , wounded , bruised , slain , so was the chastisement of our Peace upon him . Wherefore to deny that the Lord Christ in his death and suffering for us , underwent the punishment due to our sins , what we had deserved , that we might be delivered , as it everts the great foundation of the Gospel , so by an open perverting of the plain words of the Scripture , because not suited in their sense and importance to the vain imaginations of men , it gives no small countenance to Infidelity and Atheism . FINIS . 
A07210	----	The nevv art of lying couered by Iesuites vnder the vaile of equiuocation, discouered and disproued by Henry Mason. Mason, Henry, 1573?-1647. 1624 Approx. 274 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A07210 STC 17610 ESTC S112437 99847691 99847691 12745 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07210) Transcribed from: (Early English Books Online ; image set 12745) Images scanned from microfilm: (Early English books, 1475-1640 ; 1577:9) The nevv art of lying couered by Iesuites vnder the vaile of equiuocation, discouered and disproued by Henry Mason. Mason, Henry, 1573?-1647. Goad, Thomas, 1576-1638. Featley, Daniel, 1582-1645. [24], 106, [2] p. Printed by George Purslowe for Iohn Clarke, and are to be sold at his shop vnder Saint Peters Church in Cornehill, London : 1624. Includes two poems in Latin, one signed by Thomas Goad, the other by Daniel Featley. The first leaf and the last leaf are blank. Reproduction of the original in Eton College. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesuits -- Controversial literature -- Early works to 1800. Truthfulness and falsehood -- Early works to 1800. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-01 Olivia Bottum Sampled and proofread 2004-01 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE NEW ART OF LYING , COVERED BY IESVITES vnder the Vaile of EQVIVOCATION , DISCOVERED AND DISPROVED BY Henry Mason . LONDON : Printed by George Purslowe for Iohn Clarke , and are to be sold at his Shop vnder Saint Peters Church in Cornehill . 1624. TO THE MOST REVErend Father in GOD , the Lord Arch-bishop of Canterburie his Grace , Primate of all ENGLAND , and Metropolitane . Most Reuerend Father , THe first newes that I heard of the Equiuocating Arte , was that which I learned out of your Graces writings . And well might this be to mee the first newes . For , if I mistake not , you were the first Writer , that published those trickes in print to the World : though ( as beginnings vse to be ) that discouery of this Art was but briefe in comparison , either because that occasion did not admit of any long or full discourse , or because , but little of this mystery could then at the first be discouered ; the professors of that Trade , as your selfe also signifie , labouring to hide their secrets from the knowledge of other men . And indeed it may be obserued , that in managing of the Papacy , they haue certaine mysteries of State , which the more they vse , the more they coceale . One of which , is their power to murder Kings , and blow vp Parliaments , & kill all that stand in their way , like the Assassini , who held it a point of great merit to murder all that were their aduersaries in Religion : but yet they are not willing that the world should know that this is any part of their Creede . Another such policy may be that of their Indices Expurgatorij , by which they haue circucised the lips of such Writers , as spoke any word against the Roman Church : but this they kept as a great mystery among some few of themselues , till misfortune brought it to light , full sore against their wils . And for a third such-like policy , I may reckon also this Art of Equitiocation , which the Masters thereof did keepe secret as long , and as much as they could . And therefore it was no maruell , if your first discouery of this mystery were but briefe in comparison . But afterward a another Reuerend & learned Prelate , lighting vpon a more compleate Treatise then formerly had appeared , penned by a Popish Priest in defence of this Arte , and approued by the Arch-Priest , and the Prouinciall of the Iesuits : he pursued the point more fully according as that Treatise gaue him iust occasion . The crye of which pursuit did vnkennell the olde equiuocating b Foxe , and hunted him into the open field , there to display himselfe , and to shew what trickes he could vse , for sauing his new Art from the infamy of lying . And here I finding him well chafed , did by the sent follow after him vnto his Den , to espie if I might , what he and his Cubs were deuising in the darke . And I found them very busie in hammering Reseruations and mentall frauds , vpon euery occasion and in all kindes of dealing , thereby to catch vs at vnawares , who being plain and simple men our selues , could not suspect such frauds and impostures in others . And in case these things should come abroad , as in part themselues had discouered them against their wils : yet so confident and resolute did I finde them , to maintaine all for good and honest dealing , as that Father a Persons maketh a wonder of it , and thinketh that God should deale worse with men then hee had done with beasts , if hee should not grant them equiuocating trickes , and reserued wiles , as he hath granted to the Hare and the Foxe , their leapes and turnings , and windings , and going backe againe in the same trace they come , to deceiue the Dogges that pursue them . And yet all this confidence I take to be but a copie of their countenance . For euen in their printed Apologies of this Arte , they seeke to cast mists before the Readers eyes , that hee may not be able to see the depth of their meaning . These things when I had found , as I thought , ( though I know I am much short of finding all ) I was willing , according to my abilitie , to impart them vnto well-meaning Christians , that they seeing the deepe frauds of these men , may learne to shun their company and acquaintance . In which indeuour of mine , what seruice I may haue done for the publique good , I cannot tell : but sure I am , if there be any good in it , I should in reason returne it thither , where I first found it . The consideration whereof , hath made mee to presume so far vpon your Graces clemency , as to lay downe at your feete thi● poore Treatise , the grounds whereof I first learned from your owne pen : desiring ( if therein I be not ouer-bold ) that it may , vinder your name and protection , be sent forth into the world . Which being all , that at this time I haue to say , I humbly take my leaue , desiring the God of peace and truth , to preserue you from euery euill word and worke , that you may maintaine his truth in this world , and enioy his peace both in this world , and the World to come . Your Graces deuoted in all seruice , HENRIE MASON TO MY LOVING AND Dearely beloued Parishioners , the Inhabitants of S. Andrews vnder-shaft in London , GRACE and TRVTH in IESVS CHRIST . IN the ordinary exercise of my ministery among you , when I came to speak of the ninth Cōmandement , the first thing that I met with to bee considered , was the matter of Truth and Lying . And considering hereof , I found two sorts of Lyes frequent among men : the one , an open and professed Lye ; and the other , a cunning and artificiall Lye. The former was defended by the Priscillianists , an old kinde of Heretikes : & the latter is now defended by the Romanists , a latter sort of false Prophets . Both of them are odious to God , who is honoured by Truth ; and pernicious to the societie of men , which is vpheld by Truth : but the latter is the more dangerous , because vnder a colour of Truth it beguileth simple soules , who are otherwise enemies to Lying . The consideration heereof , made me to enquire a little further into this Arte ; which the fauourers therof haue sought to conceile , by calling it by a new name . For beeing ashamed of the name of Lying , they haue christened it by the name of Equiuocating : a name as vnknowne in this meaning , as the Arte it selfe was vnheard of before these latter dayes . The mystery and iuggling tricks of which deuice , I did then and vpon that occasion , in part discouer vnto you : but briefely and plainely , the time , and place , and occasion not admitting of any long or Schoole-like discourse . But since considering , that together with the increase of false Prophets in this Kingdome , this Arte of falsehood hath abounded also : I thought it a part of my duty , ( God hauing pleased to place mee as a Watch-man ouer your Soules ) to giue you a fresh warning of this danger , and that in a more ample and large discourse , then formerly I had done , and in such a maner and sort , that you might haue something lying by you , that might aduertise you of this dangerous deceit , when I could not haue opportunity to speak vnto you our of the Pulpit . And this I was moued to vnat this time the rather ; because I haue of late obserued , that these artificiall Lyers ( among their other deuices and forgeries , which vpon confidence of this Arte , they take liberty to vse without remorse ) doe instill into the minds of their credulous followers , an opinion ; and doe labour to spread abroad among others a suspition , that among our Learned men , many in heart are of their Church , howsoeuer for the worlds sake they dissemble their opinion : and that there are a good number among vs of the Clergie , who are better perswaded of their Religion , then of our own . Doctor Sheldon , a man well acquainted with their dealings , as hauing liued in their bosome , and taken the Orders of Priesthood in their Church , doth write , that * whilest hee fed on Romes huskes , hee often heard of many grieuous imputations laied vpon some of the greatest Clerkes in the Church of England , as though in heart they were theirs , which he then beleeued to be true , as others did ; but since hath found to be much otherwise . And my selfe haue met with some , ( which perswadeth me , that they abuse others in this kind , beside our greatest Clerkes ) who haue more then intimated to my selfe , that I knew that which might iustifie their cause , if I would speake it . Which might well put mee into a muse , what had euer slipped frō me , why they should be perswaded that I had such an opinion of their Church : sauing that I considered , that this might well be one of the Iesuires equiuocating deuices , to instill that opinion cōcerning vs , into their Disciples minds , that so they might gaine more credit to their cause . Vpon which occasion , entring a more serious cōsideration of the point , I perceiued , that besides this Arte , they vse other deuices also , for this purpose , which I thought good , for your better caution and safety , briefely to relate in this place . First then , if they meete with any of our Clergie , which are of weake braine , and vnsettled resolution , ( as it is possible , wee may haue some such as well as they ) they set vpon such weaklings , with plausible tales in commendation of their Church ; whose open abominations practised at home among themselues , are not so well known to vs , who haue neuer trauelled into Popish Countreys . And if by this meanes they chance to peruert a weake and vnsettled man , then the cry goeth , that such a Learned man , is become a Catholike , because euidence of truth forced him to forkake his old Profession . Secondly , if they meete with men , who being either opinatiue of their own worth , think their good parts not sufficiently rewarded ; or being indeed of good parts , haue but slender meanes : they tempt such , as the Deuill did our Sauiour , with offers of gifts and preferments . And if by these allurements they can bribe any man to become their Proselyte , for filthy lucre sake , then they blaze abroad the conuersion of such a great and learned Scholar , who could not withstand the light of truth shining in the Roman Church . Thirdly , if by these , and such like policies , they preuaile not : ( for these deuices fit them best , because then they bring men ouer to their side , with their own mouthes to publish their owne shame ; but if thus they preuaile not ) yet one shift they haue behind , which is , to deuise lyes , of such and such mens conuersion to their Church , who euer hated it from their very soules . In which kind of forgerie , they haue so farre proceeded , that they haue spared neither liuing nor dead . For , as if they had cast off all feare of shame , which was sure in the end to be their reward , they haue in writing belyed in this maner , the chiefest Doctors in our Church , who haue suruiued to refute , and to detest their forgeries in Print . But when men are dead , then they become more bold : and of the most constant and zealous Professors of our Religion , they giue it out to the world , that such and such men of chiefe esteeme in the Protestant Church , did recant vpon their death beds , it being then no time to dissemble any longer . And when themselues haue first deuised these tales on their fingers ends ; then they produce them in their serious bookes of Controuersie , as graue argumēts to confirme the Roman faith by . The discouery of which falsehood , I wish it may worke the like effect in your hearts , that it hath done in mine : which is , that whereas I vtterly disliked Poperie before , I do now detest it more then euer . And for this purpose I was the rather moued to penne this small Treatise , that you , of whose soules I knowe my selfe to haue vndertaken the charge , seeing these forgeries , may learne to beware of Equiuocating Spirits : who , though otherwise they professe strictnes of conscience , & according to the rules of the Romane Faith , are very deuout and religious ; yet can cozen you with an hundred lying deuices , and neuer feele the least grudge of conscience for it . For so Father Persons telleth vs , that * Equiuocations are allowed principally to 〈◊〉 of scrupulous conscience , for auoiding of lying . By which he giueth vs a faire warning , ( and I desire you take notice of it ) that if there be any scrupulous and tender consciences amongst them ( as some no doubt there are ) though they would not tell a lye , if they knew it , for all the world , yet euen such men may without any scruple or feare , deceiue vs with equiuocating reseruations , and mentall deuices . And hauing thus giuen you this faire warning , now me thinketh I may speake vnto you , to the same purpose as our Lord did to his Disciples ; If they shall say vnto you , Loe heere is Christ , or loe there , beleeue it not ; for there are many false Prophets arisen , and doe deceiue many . Behold I haue told you before . And if after all this warning , any of you shall suffer himselfe to be deluded by lying Equiuocators , his blood will bee vpon his owne head , but I haue deliuered mine owne soule . But I feare not this in you , of whose constancie and zeale I haue had good experience : so that I may rather take vp that saying of the Apostle , I haue confidence in you through the Lord , that ye will be no otherwise minded ; but that , if any man shall trouble you , ( or seeke to withdrawe you from your faith ) he shall beare his iudgement , whosoeuer he be . And in assurance hereof , I leaue you to Gods grace , in the words of the same Apostle ; Brethren , the Grace of our Lord Iesus Christ be with your Spirit . Amen . Yours , the vnworthy Minister of Iesus Christ , and your seruant for Iesus sake , HENRIE MASON . To the READER . WHen the Impression of this Treatise was almost finished , I obtained the sight of two seuerall papers of Latine Verses , composed long since , in the yeere 1606. by two then Students in the Vniuersities , now Doctors in Diuinitie , and my worthy friends . Which Verses being ( according to the Academicall custome ) made vpon Questions then disputed in both the Vniuersities , in Publicis Comitijs , and happily concurring with the subiect of this Treatise , as I was glad that my selfe had gotten , so I was willing to impart them to the Reader , presuming that my two friends , and much-respected brethren , will not be offended , that I send them their Verses backe againe in Print . Aequivocationis tenebrae pugnant cum rationis lumine . Ecloga . Cui nomen Pseudolus , siue Aequiuocator . Personae . Simia . Pseudolus . Sim. HOc quoque docte Pater , praeter narrata , petēti , Pseudole , responde , quibus artibus invia re●●̄ Essugiam , nostrae propriora pericula Sectae . Nonne vides quàm non satis est maria omnia circum Romuleae quaesisse diu responsa Cathedrae , Vnctos , adrasos , Iesu cognomen adeptos , I am revehi in patriam , Româ duce , & auspice Româ ! Hinc crucis , hinc vrget malus horror carceris ; aut nos . Explorat densus , capita heu damnata , Satelles . Pseud. a Nos nil interea mis●ri , nil tendere contra , Nos tantum lachrymas , & nulli auditae Deorum Vota damus : vel , si nostra hoc Ecclesia poscat , Idque b Patri ( qui nos in Sancta incepta remittit ) Praecepisse lubet , bello , sicavè venenovè Extinxisse nefas , & gentem abolere nefandam Conamur ; vel , si zelus slagrantior adsit , Forsan sulphureo disperdimus obvia statu . Sim. Cuncta piè ac rectè . Pseud. Quid rides ? Sim. Simia vester Ille ego . Nos inter quasi c nos non norimus . Pseud. Euge Simia quandoquidem tam sanctè , tamque seuerè Ista rogas , nostram missis ambagibus Artem , Artem , quam magnus docuit Pater d Arius , Artem , Cortinam quae Phoebe tuam , quae te quoque Proteu , Vinciat , & vincat ( paucis adverte ) e docebo . Putide Tiresia . Quicquid loquere aut erit , aut non : O quàm divinare tibi donavit Apollo . Lentū est . Quicquid ego edixo simul ipsum erit , & non . Aequiuocare mihi Stygius dedit f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Est , & Non semper sibi contradicere dixi , Et didici à puero . Si iam haec mutaverit aetas , Ausa ratam violare fidem , & convellere prima Fundamenta , quibus verorum innititur ordo , Submetuo ne nos ( quotum venerabile nomen Amsanctum populis , & formidabile Sceptris Nunc sedet ad primas ) g olim , volventibus annis , Mutati in peius fastidia publica simus . Sed tu perge loqui quorsum haec adeo ardua tendant . Pseud. Rectâ ad te , fili . Si te , sub iudice ( qualis Haereticae nimium est vigil indagatio turbae ) Contigerit responsa peti , vel dicere causam , Accipe quâ ratione queas nec prodere verum , Nec male mentiri , nec te obiectare periclo , Nec reticere tamen . Captes astutus oportet Lucifugam sermonem , & versicoloria dicta . Sim. Vt ne vireludam pueri de more Sophistae ? Praeterea , si quid perplexi subloquar , omnes , Evolve , ingeminant . Pseud. Vah nil sapis : vtere verbis Ex se perspicuis , sed mente interprete tortis , Mente tua , non mente illa , quae consona voci . Sim. Me vero memini primo didicisse Lyaeo Sensa animi rerum , sensorum symbols v●ces . Scilicet vtibilem linguae articulantis honorem Naturam tribuisse patet mortalibus , vt sit In quo conueniant , & posint mutna fungi . Quinetiam ratio . — Pseud. h Num tu rationibus audes Iniussu certare meo ? meminisse decebat , Me Patre cum primum nostratū elementa Scholarum Imbiberes , in verba manus te nostra dedisse . Imperio iam disce meo : ac , dum prosequor , audi . Forsitan hoe de te quaeratur , Tune Sac●r●os ? Non ●go Respo le . Sim. Quid ? mentiar ? Ha●d ita Romae . Pseud. Ipse fui Romae ; mentiti nefcio . Num tu Esse Sacerdotem te credis Apollinis , Orci , Isidos , aut Cereris ? Tu si● intellige . i Fraus haec Argento contra non chara est , aut ori●halco . Sic itidem . Tw● Roman 〈◊〉 ? Non ego Romam V●quam adii ( capite incede s , aut compede vinctus , Aut furcam ore gerens , humerove molatile saxum ) Simia , ne risu te ruperis . Haec ego trado Sobrius , ac prudens . Sim. k O te , Pater alme , ce●ebri Foelicem ! quàm Dia doces ! Haud talia dictant Pythagoras , Anytivè reus , vel dogma Platonis . Pseud. Te praestas nobis l incudem Simia : tecum , Dum loquor , ipse novas videor producere t●chnas . Si , cui consilii socium te adiunxeris , idem Cum suerit Patriae suffossor , petque-duellis , Is coràm sistatur , & hunc norisne rogeris ? Haud te nosse hominem , ptiùs aut vidisse , repone . Non nosse ( ex auium cantu , ' Boreave susurro , Non ex Aethiopum , histori●s , Troiaeve ruinis , Non ex notitiâ , quae Demonstratio dicta est . ) Non vidisse ( oculis palpebrae tegmine clausis , Non oculis Argùs , non alt● ▪ nostis in vmbris , Non disiunctarum trans saxea septa domorum , Non hoc , quem Coelum dabit oli● Patria , visu : Denique non , vt rent tibi , Iudex improbe , narren● . ) Sic non lingua tibi mendax , sed dictio fallax . Interea m duplicies condens in pectore sensus , Viceris , & trbidos praedâ spoliaveris hostes . Sim. O Pater ; ô nulli quidquam mentite , quid autem , Quid si iuratos recta ad responsa lacestant , Si tangendae arae , si coelum in vota vocandum , Fallemusne fidem ? Pseud. Fidei est sine corpore nomen Haereticis concessa ●ides . Periuria non sunt , Quae varium sumunt ex vocum ambage colorem , Aut iniuratae sunt dissona nuncia mentis . Sim. Haec super Haeretici iurabunt protinus omnes , Papicolis non esse Deum : n Iudibria Coelo Conceptis fieri , consultisque impia verbis : o Non posse ( vt reliquae cessant hoc nomine lites ) His pietate malis obsisti . Pseud Simia , quicquid Hic nob●s inimica cohors obganniat ( vt se Ruperit inuidiâ ) tu sic , licet vndique crescat Suspicio , corvum Iudes p elapsus hiantem Tortilis in morem anguillae , & nova slumina inibis . Deprendi miserum est , vel Apolline iudice vincam . Me memini quondam bis tervè his artibus vsum : q Periurum a●ebant . Quid tum ? Non hoc mihi bilem Moverat . Irascor , quòd non irasceris hosti Arcius . Sim. Ipse quidem ( sic me rationis egentem Dementisse modo fat●or ) vix ista putaram Digna side ▪ Iam me Magnae reuerentia Romae , Iam tua me virtus , censuraque nescia falli Imperiis egere suis , vt singula credam , Et cupiam vt capiam tam sanctae imitamina fraudis : Iam liqueo in laqueos , totusque interfluo rimis : Iam me vtinam celebres Romani nominis hostes Exagitent . Sic est . An mecum Pseudolus vnquam Verba habuit , quaerunt . Nunquam , respondeo , quicquā Verborum ( virides urentum flatibus ornos , Aut animas Erebo , Scopulis , glacieve cientum . Non per canalem sonuit , Taurumve Perilli . Non Arabum lingua Chaldaeorumve loquutus , Non lingua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pseud. Quo tendis nnbila supra ? Sim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pseud. Satis ô satis . Vnde sed ista ? Sim. Nomina sunt longè populorum vtroque sub Indo , Quos è barbarie nuper sub foedera Christi , Pontificisque iugum nostri misêre Sodales . Pseud. 1 O lepidū , charumque caput , quàm Pseudolicissas ! Simia non magis est imitatrix , Simia , quàm tu . Te mihi , te servet Romae , ac sibi Iupiter . Sim. Atqui Pluris adhuc ego sum . Siquando ( scilicet haud sunt Semper in occulto nostrae mysteria Sectae ) Suspicio est caecos verbis me affingere sensus , Iurabo me non hoc fingere : dumque ita iurem , Interea me non quicquam finxisse , negantem Fingere , iurabo . Tum tertia , quarta secundis Iuramenta superiiciam catus . Omnia falsa , Et falsura omnes . Haec Aequiuocatio nomen Me tribuente , potest Reflexa aut * Orbica dici . Pseud. s Dapsile ob inventū hoc , nequeo , mi Simia , quin te Osculer , argutumque caput demulceam . Abundè I am scio te nostris aurem adiecisse lubentem Consiliis ; & , quae superaddis , facta daturum . Sim. Quî verò nosti num non , dum , Pseudole , tecum Haec loquor , aequivocè me iam tibi credere fingam , Aequivocè tibi pollicear me strenuè in hostes Vocibus aequivocis vsurum ? Pseud. O improba virtus ! Sim. Dum t pullum doceas oculos transfigere , corve Ipse tuis caveas . Pseud. u Metuo malè , ne malus iste , Et nimiùm praecox Patris anticipator , ab hoste Protinùs in nostros obuertat cornua . Sim. Nam quid Impedit , in Caium qui sit periurus eundum In Titiū quoque — Pseud. Sed nostris sermonibus eccùm Nescioquis captator adest . Discede . Sim. Valeto . Quid ni igitur Pseudolus aequivocare docens , & Simia discens , Verborum laqueos ambo luant laqueo● THO. GOAD Magister Artium . An Societati humanae infestiores sinte vafr Amphibologi , quam aperte periuri . * FAuxerebi patriae fax , faex mundi , * vnū at habebis Patrem flagitii , slagitio parem . Herculeas ●mbo sceleri posuere columnas , N●l vltra , hic calamo pessimus , hic manu . Nomine qui varius , qui vestibus , ore , colore es Vectus trans mare tu ? Non ( * mare mortuum ) Curia Papalis tibi visa est ? Non ( sine scortis ) Sacris Papa caput ? Non ( caput aneum ) Num tu mendicans abraso crine Sacerdos ? Non ( ritu antipodum ; Non ( apud inferos ) Nonne a te binis grauidata est Fuluia natis ? Non , verum fateor ( bimula cum fores . ) Heus laqueo nodos claudas hos ocyus vno , Et nodo laqueos , in cruce carnifex . Ignare aequiuocae fraudis constringito fauces , Garnetto vniuocè guttura frangito . Pendeat infoelix , membris truncetur , apertè Periuro aequiuocus crimine dirior . Pectore diffisso videas , quae mente reseruat ; Evulsi latebras cordis et explices . Ancipiti gladio Iesuitica texta secentur : Solvi nam nequeunt ancipites doli . DAN . FEATLY , Magister Artium . THE NEW ARTE OF Lying , couered by Iesuites vnder the Vaile of Equiuocation . THe a Apostle describing the state of Antichrist , doth signifie , that à mysterie of iniquitie should appeare in the managing of it : and this doth implie , that in the kingdome of Antichrist iniquity should reigne vnder a coue●t of holinesse . And the same Apostle doth foretell , b that in the latter times ( which are the times of Antichrists reigne ) men should speake lies in hypocrisie . And this , though it may bee extended farther , yet cannot bee more literally vnderstood , then of such as teach a practise of lying , vnder a pretence of preseruing trueth . Now of these Prophecies of the Apostle I may speake in a like manner , and almost in the same words , as our c Lord spake of the Prophecie of Isai ; This day are these Scriptures fulfilled in our eyes ; for now wee see those who exercise a mystery of iniquity , and speake lies , pretending thereby to maintaine and preserue the trueth : as ( to omit all further instance ) may euidently be seene in a new-found Arte of Equiuocation . For the Masters and maintainers thereof doe tell vs , d That by speaking according to this Arte of dissembling , sinnes are auoided , which , without it , are commonly committed . And that e Equiuocation altogether serueth , or is of good vse for auoiding of lyes and periuries . And f that for what end or reason soeuer a man sweare , that hee did not doe a thing , which indeed hee did doe , yet hauing his reseruation within himselfe , he in very deede telleth no lie . And g that by this singular doctrine wee may auoid innumerable sinnes , which through heedlesnesse diuers of vs doe euery foote commit , by denying or affirming things vsually , without a reseruation vnderstood , with which if they were ioyned , they would bee true . And to this purpose it is , that Father h Garnet , a Master of this Arte , when a booke was to be licenced by him , the title whereof was , A Treatise of Equiuocation , hee scored out that title , and put this in the place of it , A Treatise against lying and fraudulent dissimulation . By all which it may appeare , that these men , while they teach the Arte of Equiuocation , do professe notwithstanding , that all which they doe , is with a religious obseruance and preseruation of the trueth . But now in the second place I offer to prooue in this short Treatise , that whatsoeuer shewes they make to the contrary , yet this deuice of Equiuocation is in truth , an Arte of falshood and deceit , and such as the Scriptures doe condemne vnder the name of lying . Which point if it bee once cleared , then there can be no doubt , but that the Church of Rome , and her Doctors , are they which exercise a mystery of iniquity , and speake lies in hypocrisie . Now for the clearing hereof , and that the world may see more fully what to thinke of this mystery , there are fiue things , which I haue thought necessary to be considered of . 1 The name , or what is meant by the word Equiuocation in this Question . 2 The Originall of it , or who be the Authors and vpholders of it . 3 The obiect and matter , or in what cases they allow it to be lawfull . 4 The vse , or rather abuse of it , or for what turnes it may serue the Patrons of it . 5 The Grounds , or what the proofes or reasons are either for or against it . CHAP. 1. Of the name , and what is meant by the word Equiuocation in this Question . THat wee may the better vnderstand what is meant by this word , wee must note that there are two famous acceptions and vses of the word Equiuocation among men . The first is a proper and ancient vse of it , frequent among all sorts of writers , but handled and spoken of , especially in Logicke . The second is an improper and abusiue acception of it , which was of late yeeres deuised by some writers and Doctors of the Romane Church . Father Parsons calleth the forme , verball , and the later , mentall Equiuocation . And of these hee saith , a that the verball is proper Equiuocation ; the mentall is so called , rather by a certaine similitude , then propriety of speach , and that a the verball is onely true and proper Equiuocation , for that mentall in rigor is none . And againe , that b Equiuocation hath of later yeeres onely been accustomed to bee vsed in this sense , that is , for mentall Equiuocation . And Heissius another Iesuite , & Patron of this Art , saith , c that their mixt speach ( which they call mentall Equiuocation ) is not properly Equiuocation . By which speaches of these Iesuites ( especially seeing the one of them is a man so well seene in this Arte , and so much exercised in this argument of Equiuocation ) I presume I haue sufficient warrant to say as I did , without the controll of any of our punie Iesuites , that the one vse and acception is proper and ancient , the other vnproper , and of a later growth , that is , since the mystery of iniquity did open it selfe more fully to the world , and men did more apparantly speake lies in hypocrisie . But yet for the distinguishing of these two kindes , I will rather call the first Logicall Equiuocation , as being that which Logicke doth onely acknowledge : and the later I will call Iesuiticall Equiuocation , as hauing , if not its first deuising , yet at least , its polishing from men of that Order . The Question in this place is onely concerning the later , which I call Iesuiticall Equiuocation . Notwithstanding for the better clearing of the point in controuersie , somewhat is first to bee said concerning the former , which I call Logicall . First then for the Logicall Equiuocation ; it is an ambiguous or doubtfull saying , when one word or speach hath mo● senses then one , and it hapeneth three wayes . 1. When a word by it selfe hath diuers significations and meanings ; as this word [ to know ] hath . For sometimes it signifieth to apprehend and vnderstand the certainety of some truth : as when S. Iohn saith ; GOD is greater then our hearts , and knoweth all things . 2. [ To know ] is as much as to approue and allow of : as when Dauid saith ; The Lord knoweth the way of the righteous . And when Christ saith to the foolish Virgins ; Verily I say vnto you , I know you not . The meaning is ; I doe not acknowledge you for any of mine . In this , and such like words as this , there is an Equiuocation ; because the word hath diuers acceptions and vses . 2. When words , which haue but one signification of themselues , yet are so ioyned together in some sentence , as that they may , by reason of the composition , make and yeeld diuers meanings : or when by reason of their contexture , they may haue moe meanings than one : as when S. Luke saith ; When they heard this , they were baptized in the Name of the Lord Iesus : these words are diuersly construed by the Learned . For some thinke them to bee the words of S. Paul , and to haue reference to the speech of Iohn Baptist , immediately going before : and then the meaning must bee this ; that when those brethren , there spoken of , heard Iohn so teaching concerning Christ , they were baptized of Iohn , in the Name of the Lord Iesus . But others thinke them to be the words of S. Luke , and to haue reference to the former speech of S. Paul : and then the meaning must be ; that when those brethren had heard Paul discoursing in this manner of Iohn and his Baptisme , then They were baptized of Paul , in the Name of Christ. In this Clause then , there are two senses giuen by the Learned ; and that sheweth that there is an ambiguity ; but that ambiguitie riseth not from the diuersitie of significations in any of the words , but from the different consideration of the contexture or composition of the sentence . 3. When the circumstances of time , place , persons , &c. are such , as that in reason , and in the iudgement of sober men , being well and duely considered , they may limit or restraine the speech to some speciall matter or subiect ; or otherwise alter the meaning of it from that which it should haue , if it were in some other place , and vpon some other occasion . As for example : when S. Paul saith ; I haue not shunned to declare vnto you all the Counsell of God. These words considered by themselues , doe comprize all the Secrets of God , and all the mysteries of His Wisedome : but if we consider the circumstances of the persons , time , place , and occasion ; as that the speaker was Paul , an Apostle , whose office and imployment was to teach the mysteries of Religion ; that the hearers were the Church of Ephesus , who expected information in matters of saluation ; and that the occasion of their meeting at this time , and in this place , was onely for teaching and learning the Word of God , and the Gospell of Iesus Christ : these circumstances , in reason , may teach vs , that in this place , those words [ all the Counsell of God ] are not to bee extended to all the secrets and depth of Gods Wisedome ; a great part whereof , is neither reuealed , nor necessarie to bee knowne of any man ; and some part whereof , though it be reuealed , yet was not pertinent to this occasion ; but rather , that those words are to bee limited and restrained , according to the present occasion , to signifie and note , all necessary things for them to know for their soules health and saluation . Or , to giue a more familiar example , and such as a Iesuite hath giuen instance in● wee may suppose , that two men going together in a iourney ; the one of them ( his money sayling him ) desireth to borrow ten pound of his fellow ; who maketh answere , that he hath not so much : heere his meaning must be supposed to be , that he hath not so much in his purse , or so much in a readinesse about him , though he had foure times the like value in his Chest at home . But if the same thing should be desired of him , when he were at home in his owne house , then the meaning would be , that he had not such a summe at home . And the same answere , which was true , beeing giuen to his fellow . Traueller by the way ; would be a lye , if it were vttered to him in his house . Thus there may arise an ambiguity in a speech , by reason of the circumstances of person , place , time , and occasion ; where otherwise there is no ambiguity either in the signification of any word , or in the composition of the sentence , considered in and by themselues . And in what kind soeuer , of these now specified , there happeneth an ambiguity ; that I call a Logicall Equiuocation ; concerning which our present question is not . For as the Doctors of the Romane Church , so the learned of our side doe acknowledge , that there may bee a lawfull vse of equiuocall speeches in euery of these kinds , if they be not extended too farre , or mis-applyed to a wrong cause . For , to speake more particularly , it is granted . 1. That we may lawfully vse words , which may indifferently be taken in diuers acceptions and meanings , as they are then vsed . And this is plaine , partly because the Scriptures are full of such speeches ; and partly , because our common conuersation and life cannot bee without them . 2. It is not vnlawfull , when some case of further good doth require it , to vse these ambiguous speeches in the lesse knowne and common signification , and in āother meaning then it is likely the hearers wil vnderstand them for the present . For so , when our Lord said , Lazarus our friend sleepeth : He meant that he was dead , which was the lesse common and knowne signification ; and therefore the Disciples , according to the more vsuall meaning , vnderstood him of naturall sleepe . And he did this for good purpose , and for the profit of the hearers ; that they might heereby learne , either that death in generall is to Gods children but as a sleepe , by which they are refreshed , and made the more liuely : or that this death of Lazarus , was rather to bee called asleepe , then a death , because hee was so speedily raised from it againe . 3 It is not vnlawfull , if there be iust cause for concealing of a trueth , to vse an ambiguous speach in any of these kindes , that thereby we may hide some thing from the hearers , which they should not know . This assertion hath not so direct proofe from Scripture , as the others haue ; & yet it is not without all proofe from the Scriptures neither . For there wee finde , that a man may lawfully vtter one trueth , thereby to hide another trueth from the hearer . As for example , a God appointed Samuel to goe to Bethleem and anoint one of Iesses sonnes to bee King ; and when Samuel obiected , How can I goe ? If Saul heare it , hee will kill mee . The Lord said , Take an heifer with thee , and say , I am come to sacrifice to the Lord. And so Samuel did , as it followeth in the same Chapter ; and by this he cōcealed his purpose of anointing a new King ; which was the speciall intent of his going to that place . And if it be lawfull and warranted by Gods own appointment to vtter one trueth , for the concealing of another : then in reason I thinke it cannot iustly be condemned for vnlawfull , if a man , vpon iust occasion , doe vse an ambiguous speech in a true sense , thereby to hide from the hearer , something which hee should not knowe . For if in so doing any thing bee faulty , it must be , as I take it , the one of the two ; either because an ambiguous speach is vsed in another meaning then it is likely the hearer will take it ; and that to be lawfull , is prooued in the former assertion : or because this true sense in the ambiguous speach , is vttered to conceale another thing from the hearer ; and that to be lawfull , is cleare by this example of Samuel . And therfore I thinke the conclusion may hence be inferred , that it is not vnlawfull , if there be iust cause for concealing of a trueth , to vse an ambiguous speach , that thereby we may conceale some other thing , which is not fit to be vttered . And hereto agree our learned diuines also For one , speaking of Equiuocatiō , as it cōsisteth in the ambiguitie of words vttered , addeth , a That this kind of Equiuocation , especially in ordinary speach , no man doubteth but that it may lawfully be vsed . And , b this Equiuocation may haue his due place for concealing of Counfe●s , and hiding of secrets . And againe , speaking to his aduersary , c Knowe ( saith he ) that those concealements , whether of Confessions or Counsels , whereof you speake , where they doe consist of ambiguities in the words , wee dislike not : onely if they be couered with a lie , that wee doe wholly condemne . And another learned writer in our Church , speaking of one , that magnified the vse of Equiuocation , adioineth , d If by the name of Equiuocation he vnderstand a plaine and sober concealing and couering of secret counsels , which in this miserable life is oft times necessary , I am of his opinion too . This is the opinion and iudgement of our learned men , concerning the vse of Logicall Equiuocation ; and herein we agree with them of the Church of Rome : or if there bee any difference among the learned of both sides in these cases already mentioned , as perhaps about some circumstances in the vse of those ambiguous speaches there may be , it is nothing to the present Question in hand , which is not concerning any of the kindes of these Logicall Equiuocations , which consist in the ambiguous acception and meaning of the words vttered . And therefore when the Equiuocaters of our time doe labor to confirme their Arte , by the authorized vse of such speaches , as are ambiguous by reason of the diuers meanings which the words may receiue , they misse the marke , beate the ayre , and spend their labour to no purpose . And this being briefly noted , concerning the true and Logicall Equiuocation , I come now to the improper and Iesuiticall . And that what it is , I will set downe in their owne words , who professe to bee Patrons of it . Father Persons a then , a man very laborious in the polishing of this Arte , defineth it thus ; Equiuocation or Amphibologie in this our Controuersie , is nothing else , but when a speach is partly vttered in words , and partly reserued in mind , by which reseruation the sense of the proposition may be diuers . And again , b mentall Equiuocation ( saith he ) is , when any speach hath or may haue a double sense , not by any double signification or composition of the words themselues , but onely by some reseruation of minde in the speaker , whereby his meaning is made different from the sense which the words that are vttered , doe beare or yeeld without that reseruation . And Sanchez giuing a Rule concerning the words vsed in this their Equiuocation , saith , c A man may without telling of a lye , vse those words , although they be not ambiguous by their signification , and doe not make a true sense , either by themselues , or by reason of the circumstano●s then occurring , but doe onely make a true sense by some addition , kept in the speakers minde , whatsoeuer that addition bee . Thus they . By which descriptions it appeareth , that Iesuiticall Equiuocation , is a mixt proposition , ( as Persons also diuers times calleth it ) part whereof is vttered in words , and so taken it hath one sense ; and another part of it is reserued and vnderstood in the speakers minde , which being added to the words spoken , maketh another sense ; as for example , A Seminarie , or a Iesuite-Priest being asked by a Magistrate , Are you a Priest ? He answereth , I am no Priest , vnderstanding and reseruing in his minde this clause , So as I am bound to tell you , or any other which himselfe pleaseth to like purpose : here ( say they ) is but one mixt proposit●● part whereof is vttered in words , namely , I am no Priest ; and that taken alone as it is vttered , breedeth a false s●tise , and in this sense they would haue the Magistrate to conceiue it : & another part of that proposition is reserued and kept secret and close in the Priests mind , & that is this , So as I am bound to tell you . And this secret & mentall reseruation , being added to the words , maketh this one entire Proposition ; I am no Priest , so as I am bound to tell you : and that being taken all together , maketh a true sence , and so the Priest vnderstandeth it . And therefore , if he doe but keepe , or reserue , or vnderstand that or any such clause in his minde , though the words which he speaketh bee neuer so false , yet this man telleth no lye , nor speaketh no vntruth . Such is the vertue of this new found Arte ; and thus they describe it . But that it may yet appeare more fully and more distinctly , it will not be amisse to set downe the mysterie of this Art in certaine distinct Propositions , all gathered from their owne writings , and approued dealings . l. That this mixt Proposition of theirs , or this Equiuocation , as they call it , whether we consider that part of it which is vttered in words ; or the whole Proposition , as it hath the reseruatiō added to it , which is kept in the speakers mind ; hath in neither respect or consideration , a as F. P. saith , any doubtful sense of speech or words , by their doubtfull or double signification ; but only that it vttereth not all the whole sense of the speaker ; & therfore cannot be properly called equiuocall , according to Aristotles meaning & Definition . And againe , These mixt Propositions ( b saith he ) be not properly equiuocall in the sense that Aristotle did define , &c. for that they doe not of themselues nor their own natures , signifie equally diuers things ; but being vnderstood wholly , haue a simple and single signification in the mind and vnderstanding of the speaker : yet , for that the hearer concerning but 〈…〉 thereof , apprehendeth a different sense from the speaker ; they may ab effectu , be called ambiguous ; for that they leaue a different sense in the hearer & speaker , albeit of themselues they be plaine , cle●re , and true , &c. Out of which words , considered & ioyned with that which was formerly cited out of Sanchez and Parsons , we may note three things . 1. That there is no ambiguity or doubtfull sense , either in the words vttered , if they be taken alone ; nor in the whole Proposition , as they compound it of the words vttered , & ●he reseruation vnderstood , taken together . 2. That therefore they call it Equiuocation , or an Equiuocall Proposition or speech ; because they signifie or expresse one meaning to the hearer , which is false ; and retaine or vnderstand another sense within themselues , which is true . 3. That the taking of this word Equiuocation in this meaning , is not proper , and such as Aristotle did vnderstand and conceiue by it . Hee might haue said , that it is not proper , nor such as either Aristotle , or any man either learned or vnlearned , hauing but common sense in his head , and common honesty in his heart , did euer acknowledge before this last Age. And the truth is , they therfore call it an Equiuocatiō , though the word was neuer known to haue any such meaning or signification ▪ because they are ashamed to call it by its right name , which is , A Lye. But as the couetous man , though he practiseth the thing , yet abhorres the name ; and therefore will be called a good husband , or a thrifty man : And as a thiefe is ashamed of his right name , and when he meeteth with a Traueller to whom he would signifie his e●rand ; he saith , that he is a Good-fellow which wanteth money : So the Romanists teach an Arte of lying ; and because they are ashamed of the infamous name of Lyers , they call themselues Equiuocators : and that which other men call Lying , they call Equiuocating . 2. That if a man will vse this benefit of Equiuocating , he must be warie and carefull , that he reserue some secret clause in his mind , which being added to the words vttered , doe make a true speech ; or else all is marred , and he , for want of that clause , become a plaine Lyer . To this purpose , Father Persons a saith , that the Equiuocator speaketh a trueth in his owne meaning , and in the sight ef God ; which alwaies he must doe , when hee vseth this Euasion ; for that otherwise he should lye , and commit sinne , if he had not some true sense reserued in his mind , &c. To declare this yet further : Say that two Priests were questioned by a Magistrate , whether they were Priests or no ; and the one should say , I am no Priest : and should withall reserue in his mind this clause , So as I am bound to tell you : and the other should answere in the very same words , I am no Priest : but should forget or neglect to frame or imagine in his mind that reseruation , or some such like : the former , who imagined that reseruation in his mind , should be an Equiuocator , and speake the truth ; but the latter , who had omitted it , should be a Lyer , and vtter a falshood and vntruth , though hee speake none but the very same words ; and they haue none but one signification and meaning . This they say , to shew vs , how an Equiuocator doth differ very much from a Lyer . The truth is ; this Equiuocator and this Lyer doe differ as much as two false knaues , the one of which is called a Thiefe , and the other , a Good-fellow that taketh a Purse . 3. That whatsoeuer a man doe say or sweare , be it otherwise neuer so false and absurd ; yet if a man doe imagine a clause in his mind , which being added to the words spoken , would make a true meaning ; then the former speech or saying , how false soeuer otherwise becommeth true , and without all compasse of lying : because ( saith Father a Persons ) it is freed from the nature of a Lye , by the due & iust reseruation in the speakers mind . By the due and iust reseruation , saith hee . But suppose the reseruation be not iust and due , but that a man vse this arte , when he ought not to equiuocate ? Why , yet euen then , he is by this reseruation freed from telling of a Lye , though not freed from all sinne . For though is should not be properly the sinne of Lying , nor against the negatiue Precept of Truth : yet should it be another sinne , against the publike good of ciuill society , and consequently against the affirmatiue Precept of Truth , &c. Thus speaketh Father a Persons . And to the like purpose Valentia b . But Sanchez more plainely and roundly : If a man ( c saith he ) either alone or before company , either being asked or of his owne accord , either for recreation sake , or for any other end , doe sweare that he did not doe something , which indeed he did do ; vnderstanding within himselfe some other thing then that he did doc ; or some other day then that in which he did doe it , or any other addition that is true ; this man , in very deed , doth neither lye nor forsweare . Thus they speake , and so must all they that will maintaine this Arte. For whereas Father Persons , speaking of the Wife of Ananias , saith ; d that shee beeing lawfully demanded by S. Peter in a lawfull cause , touching her owne vow and promise , no clause of reseruation could saue her speech from lying : he doth herein not only contradict himselfe , as Lyers vsually doe , but doth also thereby ouerthrow the very grounds of this fond Arte. For if a reseruation in the mind doe free the Equiuocator from lying ; because that beeing added to his words , both together do make a true Proposition ; why should not a reseruation in this womans mind , saue her speech from lying , if it were such , as being added to her words , both together might yeeld a true meaning ; which , according to the rules of this Arte , it had beene easie for this woman to frame ▪ 4 That in any case , in which Equiuocation may bee vsed , a man may frame any reseruation , whatsoeuer himselfe pleaseth , so it be such , as being added to the words , doth make the whole compound to bee true . e Persons somtimes seemeth to require , that the reseruatiō be conformable to the matter , time , and place ; & not fained at randome , as some fondly do imagine . But he doth but mocke his Reader ; making shew of following the former Schoole-Doctors , whose words these are ; when he hath no such meaning as they had in them . For , when he speaketh plainely , and so as you may vnderstand his distinct meaning . them his a words are ; I doe truely and really meane , that I am no Priest , in the sense that I speake it , which may be any that pleaseth me , or that I list to frame to my selfe : so as I may meane , that I am no Priest , such as I should be , such as I desire to be , such as is worthy of so great an office , and sacred a function ; such as he ought to be , that occupieth the place of God in gouerning of soules ; I am no Priest subiect to the demander , or obliged to answere his demands ; or the like . Thus , and such like , whatsoeuer he pleaseth , he professeth may be his reseruations , when he denyeth himselfe to be a Priest : and what conformity these haue , at least the most of them , with the Circumstances , I leaue to bee declared by the Patrons and Masters of this Arte. Sure I am , if such large scope may be granted , and yet the reseruation bee conformable to the matter , &c. and not fained at randome , then it will be an easie matter to keepe within cōpasse , and to obserue the wise rule of this graue Father . But , let Persons goe with his doubling , and let vs heare what others say . Sanchez alloweth any words , if they yeeld a true sense , b By any addition , reserued in the mind● of the speaker , whatsoeuer that addition bee . And Iacob 〈◊〉 Graffijs , proposing a Case of one , who being taken by theeues , doth for feare promise them somwhat with an oath ; c If ( saith he ) he doe imagine some other thing in his minde , for example , I promise to giue this , or do that , if the Iudgo shal compelme to it , or if the skie shall fall , or the like , then he shal be cleare from sinne . And Sanchez , d that a man may lawfully answere , that he killed not Peter , meaning another man of the same name , or that he killed him not , antequam nasceretur , before hee was borne . And Strange the Iesuite , to show what strange and vnlimited liberty they doe take in the framing of this fancie , affirme that he was in the company , reseruing and intending secretly as added , this word , Not ; when hee was questioned before the Lord Chiefe Iustice of England , and the Kings Attourney . These reseruations , and others not much better , doe they allow and practise in the Arte of Equiuocating , whereof there is frequent mention in their Bookes and Treatises of this argument . By all which it appeareth , that they approoue of any reseruatirn , which a man can fancie , if the case be such as they allow of , and the clause such , as may signifie a trueth . 5. That this Equiuocation of theirs , is lawfull , not onely in ordinary speach , but in oathes also . This is plainely auouched by Father Persons , and vpon this reason , a Because it is a most certaine principle , as well in reason , as in Diuinitie , that what a man may truely say , hee may truely also sweare . And againe , b As all Diuines held ( saith hee ) that which may lawfully be said , may also lawfully be sworne . And to this doe agree others of this Crue , who commonly handle this question of Equiuocation in their Treatises of Oathes , and allow it as a thing very lawfull , and of good vse . 6. That this Arte was deuised , and so by them is vsed , that by it they may deceiue the vnderstanding of the hearer , and make him beleeue an vntrueth , when it may serue for their turne . To this purpose those words of Father Persons sound , c Equiuocation must sometime be practised , when no other euasion can be found for defence of innocencie , iustice , secrecy , and other like vrgent occasions . And speaking of some cases of inconuenience , which hee would haue to bee auoided by Equiuocation , he demandeth , d Hath God and Nature , and Law of Iustice left no lawfull euasion in such cases ? And againe , e Wee delight not ( saith hee ) in this Arte or maner of euasion by Equiuocation . By this it appeareth , that Equiuocation ( to vse the Iesuites owne words ) is an Art of euasion , which cannot bee vnderstood without a meaning and purpose to deceiue the hearers vnderstanding , and to make him beleeue an vntrueth . The same Doctor of this Arte goeth on , and teacheth vs , that this their Equiuocation is , a when any speach hath , or may haue a double sense , not by any double signification or composition of the words themselues ; but onely by some reseruation of minde in the speaker , whereby his meaning is made different from that sense which the words that are vttered , de beare , or yeeld without that reseruation . And by this is implyed , that the purpose of this is , to imprint one sense in the speaker , which they acknowledge to bee false , and to keepe within themselues another , which they imagine to bee true . Becanus also , another Iesuite , hauing first proposed the question , An liceat vti Aequiuocatione : Whether it may be lawful to vse Equiuocation : he explaineth the point thus ; b Whether it bee lawfull to deceiue and beguile others by Equiuocations . In the prosecution of which question , though he wrangle , & would gladly shift off from themselues the imputation of this equiuocating fraud ; yea , and flatly denieth it : yet by explaining the questiō in such sort , he acknowledgeth , that their meaning who defend it , is to beguile and deceiue men . And in like sort Tolet saith . c It is sometimes lawfull to vse Equiuocation , and to deceiue the hearer . And therefore when Father Persons d saith , that his intention is not to deceiue in this mentall proposition , but to defend himselfe , &c. and that the Priest ( who denieth himselfe to bee a Priest ) that his principall intent is not intentio fallendi , an intention of deceiuing ; but rather , euadendi desiderium , a desire to escape and defend himselfe : he doth either too boldly presume vpon his Readers simplicitie , or too grossely bewray his owne . For first , when hee saith , that his principall intent is not to deceiue , but rather to escape , hee implieth , that an intention he hath to deceiue , though that be not his principall intention ; and that is enough to prooue ( which hee denieth ) that his Equiuocation doth herein agree with the nature of a lye , that as a lye is said to bee , cum intentione fallendi , so his Equiuocation cannot be denied to haue the same purpose and intention in it . And secondly , where he saith plainely that his intention is not to deceiue , but to defend , hee speaketh as wisely , and to as good purpose , as if a thiefe by the high way side should say , that hee intended not to take away the true mans purse , but to supplie himselfe with money for his owne spending . For as the thiefe intendeth to robbe , that thereby he may supply himselfe ; so the Iesuite intendeth to deceiue , that thereby he may defend himselfe . 7 That to forbeare the vse of this Equiuocation ( vnlesse where by duety a man is bound to vse it ) is better and more Meritorious then to vse it . To this purpose speaketh the great Master of this Arte ; Wee delight not ( saith hee ) in this Arte or maner of euasion by Equiuocation , though it be no lye at all ; but rather do allow and like far better of simple , plaine , and resolute speach in all Catholikes , concerning aswel matters of ordinary conuersation , as of their conscience , &c. And presently he addeth ; Yet for that perfection is one thing , and obligation is another , wee may not binde men to more then Gods precept bindeth . By which speach hee plainely teacheth , that though it bee not vnlawfull to vse Equiuocation , because it is not forbidden by any precept ; yet it is a worke of perfection , ( such as they vse to cal a worke of supererogation ) not to vse a mans lawfull libertie in this case . And yet f●rther , It is euident , that albeit good men desirous of perfection , and prepared to suffer iniuries , may liue without going to Law , without swearing , without diuorcing their wiues , without Equiuocation , &c. yet for all that , men are not bound to this exactnesse , &c. And yet againe , My wish is ( saith hee ) that Catholike people , but especially Priests , whose example must instruct the rest , should yeeld also of their right , for increase of their merit and Crowne in heauen , and vse all plainnesse and synceritie in speach , and free discouering , not onely of their religion , but also of their state , where it is hurtfull to none but themselues . And in a word , plainnesse and syncerity of speach , he compareth with virginity , ( which in their esteeme , is a glorious worke of perfection or supererogation : ) and the practice of Equiuocating to Wedlocke , which is lawful , but not of such merit . Now hence I inferre two Conclusions . 1 That the practice of Protestants in vsing plainnesse and syncerity in speach , according to their doctrine , is by the confession of the Iesuite , better and more holy , then the practice of Papists in vsing Euasions and Equiuocations , according to the doctrine of the Equiuocators . 2 That according to the doctrine of Popish Equiuocators , Iesus our Sauiour was not so perfect , nor vsed not so much exactnesse in his speach , nor merited not so much , as the Iesuites doe , many of them at least . For Father Persons saith , that albeit good men desirous of perfection , may liue without Equiuocating , yet &c. hee meaneth that though it may bee seene in such men , yet others are not bound to that exactnesse : and he implieth , that men desirous of perfection , doe vse to doe so . And such , I trow , the holy Order of Iesuites is , who for desire of this perfection , haue by solemne vow abandoned the world , and all the glory , and profit belonging to it . Besides , Father Persons graue aduice is , that not onely Priests , but other Catholikes too , should yeeld of their right , by forbearing to equiuocate , for the increase of their merit and Crowne in heauen : and , I trowe , the followers of IESVS will not bee slacke to performe , what one of their owne Fathers doth aduise to bee so behoofefull , not onely for seculars of the Clergie , but for lay● Catholikes also . But now IESVS our Lord , see how farre off the Iesuite maketh him to bee from this degree of perfection . For hee was so frequent in equiuocating , that Father Persons a findeth him to haue vsed the same in one onely Chapter of S. Iohns Gospel , aboue seuen or eight times at the least . Nay , and that b more then one Equiuocation was vsed by our Sauiour in one sentence : and that eight or nine Equiuocall speaches at the least , are contained within a piece of one onely Chapter of our Sauiours talke with the Iewes , Scribes and Pharisees . And indeede hee hath recited and alleadged nine seuerall examples out of our Sauiours words , recorded in the latter part of the eighth Chapter of S. Iohn . And sure , hee that did equiuocate so often in so little compasse , cannot be imagined to haue forborne his right in this practice , for the increase of his merit and Crowne in heauen . Or if they will say , that notwithstanding this frequent vse of Equiuocation in so short space , that yet hee did forbeare his right still , and so increased his merit thereby ; then they will giue vs occasion to thinke , that Iesuites and Priests , and other Roman Catholikes may attaine this height of perfection , vnto which Father Persons aduiseth them , and coozen and deceiue vs silly fellowes with their Equiuocations seuen , or eight , or nine times in one houre . I leaue it then to bee considered by the wise Reader , whether Father Persons doe cog with vs all this while , and make no small vse of this deceitfull Arte , while hee laboureth to defend it : or , whether in good earnest hee thinketh that our Lord and Sauiour did not follow so exact a rule of perfection , as hee aduiseth all his Catholikes vnto . These bee the most speciall properties belonging to Iesuiticall Equiuocation , as neere as I could gather and obserue them out of their bookes , which bee the abettors of this Arte , among whom the principall , Father Persons , must needes bee acknowledged to bee . For hee hath laboured herein more then they all . Out of all which obseruations layd together , I leaue it to the consideration of any vnderstanding man , to iudge , whether these two things doe not follow . 1 That the Roman Doctors haue such rare wits , as that they can by their deuised sleights , transforme the nature both of words and things , euen as well as Alchymists can turne lead into gold . For as in matter of State , they a haue found out a mystery ; that a Clergie-man of their Church may moue Rebellion against his Prince , and yet be no Traytor : so in Conferences with men , they haue found a like mysterie ; that any man of the Romane Church , may speake , and say , and sweare whatsoeuer himselfe pleaseth , though it bee neuer so false , and yet be no Lyer . The one they fetch from their doctrine of Exemption ; and the other from their doctrine of Equiuocation : both dangerous practices to all humane society . The one whereof should teach Kings to be aware of their Swords , and the other should teach all men to beware of their words . 2 That by their doctrine , a man is at liberty to lye , without anie grudge in his conscience ; and that the Abettors of this Arte , by a secret iuggling deuice , doe s●t open a schoole for deceit and periurie ; in which they teach an Arte of Lying ; by the helpe whereof , he that can lye & forsweare by the Rule , shall be free either from lying or peri●rie : as b a reuerend and learned Diuine hath noted . But hereof there will be fitter occasion giuen to say more hereafter . In the meane while , thus much shall serue to be said of the first Point . CHAP. II. Of the Originall of Equiuocation ; and who they bee that vphold it , and giue life vnto it . COncerning the Originall of this Arte , a some learned men referre 〈◊〉 to the Priscillianists , or Arius the Arch-heretike , who are read to haue vsed fraudulent and deceitful speech . And such Heretikes had not beene vnmeete Fathers for such a deformed child . But this Brat was not then borne , nor for many Ages after those dayes . For mine owne part , vnlesse I shall hereafter meete vvith some thing more cleere then yet I haue seene , I must say with a iudicious and learned Writer , b I cannot readily say who were the first founders of this Arte. Nor is it maruell , that a thing of this nature , though found out but yesterday , should appeare to the world without the name or notice of his Author . For , as the head or spring of Nilus hath beene long enquired after , and for ought I know , is yet scarce heard of ; and the reason may bee , because it is supposed that that Riuer doth rise somewhere in montibus L●nae , in some place of those great Mountaines , whose greatnes doth hide the place of the Well-head or Spring : So deuices of State , which neuer prosper after they are discouered , are commonly smoothered for a time , and doe vsually appeare without name ; themselues being vnwilling to owne them , and others being vnable to d●scrie them . And such is this Arte of Equiuocation , hatched by some rare wit , who yet had rather lose the glory of the inuention , then to lay open the mysterie of it : and smoothered by the Romane State as long as was possible , till misfortune brought it to light against their wils And yet now , that the Riuer appear●th with a full st●eame , notwithstanding , the Spring will hardly bee found . And if any Rom●nist shall hence inferre , that this Doctrine is therfore an Apostolicall I●radition , and came from Christ himselfe ; because I cannot tell who was the first Author , and at what time since it was first hatched ; as they vse to dispute in other cases against vs : I will send him to find me the head of Nilus , and when he hath found that , I will goe about to enquire for the Originall of this Arte. And yet in the meane while , though I cannot precisely say who was the first Father of this blacke Arte , yet some things may bee said , not impertinent to this purpose . And those ( as I conceiue them for the present ) I will , lay downe in certaine Propositions or Assertions . And they be these . 1 It is certaine that it is a late deuice , and found out the other day . Persons claimeth Vniuersality , Antiquity ▪ and Consent , for the proofe of this Arte , a His words are , that euery man may heare him speak in his own dialect ; Let vs consider ( saith he ) how this absurd and impious opinion ( if such it be ) could come to bee receiued so generally , both in approbation & practice , doctrine & action , throughout the Christian world , that is to say ; The Doctrine in all Schooles , Pulpits , Chaires , Vniuersities , where teaching hath beene vsed , extant also in the Bookes and Workes of all learned men of what sort soeuer , before Iesuites were borne or heard of : but especially those haue most treated thereof , who haue written most tenderly of matters belonging vnto conscience , whom we call Casuists . Lawiers in like maner , both Canon and Ciuill ; Diuines , both Scholasticall and posi●●ue , haue approued the same . And as for practice , it hath in due cases beene receiued in all Courts , in all Countries , in all Tribunals , and S●ates of iudgement , both ecclesiasticall and temporall ; and neuer refused , condemned , or controled by any , so it were vsed with the due circumstances , &c. And alittle after ; Was there no man to stand for truth and reason in any Countrey , in any Prouince or State ? in any place or time for this 400. yeeres , & c ? Where it must be noted , that when he mentioneth 400 yeeres , his meaning is not to limit the approbation of this Arte to the compasse of those yeeres ; but because he supposeth , but falsely , that his Aduersarie had granted so much ; and so here he disputeth ex Concessis vpon the Confession of his Aduersarie : but he intendeth and meaneth the consent of former times also ; as himselfe signifieth in the same Chap. a whereof he there promiseth to speak afterward ; & so he doth . b For he bringeth the testimonies & practice of the Patriarchs , Prophets , and Apostles , and Iesus Christ himselfe , and that frequently declared . Where it may bee noted , that this Father is as bold to alledge Vniuersality , Antiquity , and Consent for the proofe of this Arte , as the rest are for the proofe of their Church . And sure the proofe is as good and sound in the one , as the other . Onely , Father Persons affirmeth more boldly , and confirmeth what hee saith , more weakely . But the reason is alike good in both cases . But heere I haue onely to deale with Persons , about his Equiuocation . And against these great cryes , I oppose the confident and iust challenge of a Reuerend man ; Name me one man ( saith he ) out of all antiquity , Heathenish , Iewish , Christian : name but one man , who euer approued these your Reseruations , vnlesse perhaps some who were noted with infamy for their paines . I may adde ; Nay , name me one , who defended this Equiuocation , which Iesuites call a mixt or mentall Proposition , or by a secret reseruation , in all the time from Adam to the Trent Councell . I will not say none such can bee named ; for who can say or presume , that hee knoweth the sayings and opinions of all former Ages ? but this I will say , that wheras the Abettors of Equiuocation haue bin challenged by two learned Doctors in our Church , to shewe any who in former times haue allowed this diuelish Arte ; hitherto I haue seene no one man produced , who doth giue any plaine or direct allowance heereof . For as for the many autorities , which Persons doth alledge , they be Conclusions of his own , spun out of other mens sayings , by such consequences as himselfe fancieth or pleaseth to frame . For where holy or learned men haue vsed speeches , that may admit diuers interpretations , either by reason of the words vsed , or some circumstance occurring , according to which only former Ages were wont to expound them ; he presently runneth away with an out-cry of mentall reseruation , or mixt Proposition : as euery man that considereth the Allegations , may easily perceiue . In a word , Persons claimeth very boldly , and to speake truth , impudently , Vniuersality , Antiquity , and Consent , for this nouell , new-deuised , and vpstart fancie of their owne . Where I wish the Reader to consider , how farre he may credit such men , when they lay the like claime to all Antiquity and Consent of Nations , either for the prouing of their Church , or for maintaining of any other subordinate point of Controuersie . For mine owne part , till they shew me one who approued a mentall Equiuocation or reseruation , I will thinke and say there is none . And this is my first assertion ; whereof see further proofe in the next assertion . 2 My second is , that the latter sort of Schoole-men and Casuists gaue occasion , and laied grounds for this ensuing Arte ; which at that time themselues , it seemeth , did not so much as thinke or dreame of . For , whereas some Cases were then debated , how farre a Priest might deny the things which hee had heard in Confession ; and in what sort any man that was questioned by an vnlawfull Iudge , or proceeded against in an vnlalwfull maner , &c. might deny the things which he knew to be true : they , considering the circumstances of the persons , place , and businesse , did allow some hard Equiuocations , which the words would hardly beare in any true sense , yet such as they thought might be allowed and gathered out of those circumstances , and might well be vnderstood in those words , as there and then they were vttered . As for exāple ; If a Priest were questioned , whether he knew or had heard any thing of such or such a matter ; he might say , No : if he did not know or heare it any other way , but onely by Confession . And the reason of this answere is , because , a Words ( saith Dominicus a Soto ) doe so signifie , as they are vnderstood or taken by the people . Now Christian people , when they heare a Priest sweare , that he knoweth nothing of such or such a matter , they vnderstand him not to speake or meane any thing that he heard in Confession . And therefore those words ( of the Priest ) doe onely signifie or import , that ▪ hee knoweth nothing out of Confession . And the like defence of this answer is giuen by Sepulueda , de Rat. dicendi test . cap. 3. Againe , it is a further Case , If the Priest be asked concerning the same thing , whether he know or haue heard it in Confession ; whether may he then say , No , I heard it not ? And the common opinion of the Doctors was , that in this case , h● may sweare he did not heare it . b But Soto , vpon better aduice , disliketh this answere , because in this Sentence , Nihil audiui in Confessione ; I heard nothing of it in Confession ; the Restriction allowed in the former case , cannot fitly bee vnderstood , to say , I heard nothing in Confession , to wit , out of Confession . And therefore he concludeth , that that answere in this case cannot be excused from being a lye ; because the words cannot haue that construction . Another case is proposed ; Suppose a Tyran should aske of a Priest , whether Peter ( for example ) did kill Iohn ( which the Priest knew in Confession only ) may the Priest say and sweare , that Peter did not kill Iohn ? Adrian , who afterward was Pope , and was called Adrian the sixth , he resolued the question , that he might answere negatiuely , that ●e killed him not : but Soto againe replyeth , that this which Adrian said , had no shew of reason ; because the words admit no interpretation , that may excuse them from a Lye. For , saith he ; a It were a most fond interpretation to say , He killed him not that I may tell you , or ( as our Equiuocators vse now a dayes to speake ) He killed him not , so as I may tell you . And he giueth a further reasō hereof , b because deeds haue no immediate relation to this word , [ that I may tel it ] 〈◊〉 the wo●d [ I know ] and other such words of sense haue . And in his Booke de Iustit . & Iure , disputing the like question , whether a man beeing questioned concerning his owne Act , may by Ambiguity elude the question ; hee resolueth , It c can no way be defended , that he may lawfully say , that he did not doe it : and hereof he giueth this reason ; d Because this speech [ I did not doe it ] cannot receiue this sense ; I did not doe it , to tell it , or that I may tell it , &c. His meaning in more plaine words , is this ; that the Priest might truely say in the case proposed , I know not that Peter did kill Iohn ; because hee might reasonably vnderstand it thus , or with this restriction , I know it not out of Confession . And of such a knowledg the Iudge is supposed to aske , and men do vsually vnderstand the Priest to speake . But the Priest might not say without telling a lye . Peter did not kill Iohn ; because , this restriction cannot without absurdity , bee applyed to those words , . And consequently , these words could not bee so vnderstood by the hearers . A fourth case may bee added , and with that I will end . Suppose a guilty person be against order of Law examined by a Iudge , whether he haue committed such a crime , which indeede he hath done , but is not in this case bound to answere him : suppose ( I say ) he be inforced to answere , may he truely say , I did not doe it ? And Adrian's resolution of the doubt , was ; that in such a case , a he may truely answere , according to the opinion of all Schoole-Doctors , that , he knoweth nothing of that fa●t , or at least , that hee did not 〈◊〉 it . And his reason is , because in this answere , he is supposed to speake b of such a knowledge of the fact , as he may lawfully discouer . But Soto replyeth againe , c I know not who all those Doctors are , that Adrian speaketh of : I confesse , I haue read none of that opinion . And he addeth ; d That meaning , in which Adrian interpreteth these words , is a most forced and violent sense . Thus Soto declareth his owne opinion , and the opinion of other Schoole-Doctors and Casuists of that time , in these and other cases of like nature . And the like doth Io. Genesius Sepulueda , another learned man of the same nation , and about the same time . For hauing heard some defend some such like Equiuocations and ambiguities , he vndertaketh to proue , and that by the testimony of ancient Diuines , that in witnesse-bearing ( for thereof hee doth in particular intreat ) a Witnesse may not , arte vorborum , by cunning words , deceiue the Iudge ; but that he is bound to speak plainely , and according to the meaning of the Iudge , who asketh the question . And of the contrary opinion , hee saith , e None ancient and renowned Diuine that I knowe , did affirme it to bee lawfull . And in the Preface to that Booke , hee saith , that while hee was in Rome , hee met with one , who maintained this opinion , which he calleth f agreeable to the Determinations of some yong or late Diuines : and when he came backe againe into Spaine , that praeter spem , contrary to his expectation , he found some of their learnedest Diuines , maintaining , and instilling into their Students hearts and eares , g that opinion which was condemned by the ancient and chiefe Diuines . And , Chap. 15. hee sheweth who they bee , whom he calleth ancient Diuines ; and that is in his owne words , h those which liued before our and our Fathers dayes , such for example sake , as Thomas Aquinas is . Out of which testimonies and sayings of these two learned men ( the one of which was Confessor to Charles the fifth , and the other his Historiographer ; and the one flourished about the yeere 1560. as Possouin saith , and the other died in the yeere 1572. saith the same Posseuin , out of these their sayings ) I gather and obserue these things . 1 That in the dayes of these two learned men , which was about some 60 yeeres agoe , there was little or no speach of any Equiuocation by mentall reseruation , or of any such mixt propositions , as the Romanists now fancie . This I gather , first , because Soto , in oppugning these ambiguous Answeres and speaches allowed by some Schoole-Doctors of that time , doth no where ( to my knowledge ) charge them with any such opinion , or euer labour to refute it . Which ( considering the argument that hee had in hand , and the diligence that he vsed in handling of it , and cleering of all doubts that belonged vnto it ) no man may with reason imagine that hee would haue for borne to doe , if those times had giuen occasion of disputing such a question . Secondly , the same learned man , in oppugning that liberty , which others did grant , doth still ouerthrowe or confute their opinion , because the interpretation and the meaning which they doe allow those answeres to be taken in by the speaker , are such as doe not agree to the vse and signification of the words spoken , nor cannot bee applied to them , without incongruity and absurditie . By which reason of his , hee implieth , that these Diuines meant no other ambiguity , or interpretation , or meaning , in those answeres , then such as they thought , the words in that case in which they were vttered might beare . Or els his reason had beene insufficient and foolish ; which yet he supposeth to be such , as that his aduersaries could not dislike as impertinent , if the thing which he vrged were true . Thirdly , the same Author doth still so set down his opinion , that in the cases proposed , and others of the like nature ; he alloweth any ambiguity or Amphibologie , which the vse of the speach can beare without a lye , as in expresse words hee explaineth himselfe , but refuseth and condemneth all such , as is not noted and implied in the words . Fourthly , Sepulueda , he also disputeth against those , who think themselues not bound in the cases propounded to answere according to the common meaning , and acception of the words : and confuteth them , who hold it lawfull simply to denie the crime truely layed to their charge , although they purposely speake some other thing in their minde , Which the Iudge , taking their words in the common meaning , vnderstandeth not : Cap. 17. & throughout the whole Booke . But yet I haue not obserued in all that Booke any speach , in which hee mentioneth a mixt proposition , a mentall Equiuocation , or an ambiguitie made by a reseruation Against which opinion , ( if there had then appeared any such to the world ) hee might haue disputed with more probabilitie and shewe of substantiall reason . But he no where ( as farre as I can obserue ) either refelleth or mentioneth any such opinion among these late and punie Diuines . For wheras in the place last cited , he hath these words , though purposely he speaketh some other thing in his minde , that maketh nothing , as I thinke , for the mentall reseruation , which our Equiuocators haue deuised . For he meaneth nothing else , as I take it , but that the speaker doth frame in his minde , another sense and meaning of his words , then they in the common vnderstanding of men doe make , or then the Iudge according to the common vnderstauding doth take them in . And therefore those very Schoole-Diuines , whom hee and Soto doe refute for going too farre , and allowing too much liberty , yet goe not so farre as our now Iesuites doe , who build all vpon a fancied reseruation of their owne framing , no way included in the words spoken . Fiftly , say that those Diuines , whom these learned men doe refute , did maintaine such a mixt proposition , & mentall reseruation as our Romanists doe striue for : yet Soto saith , that he had read no Schoole-Doctor , who allowed such a fancie as Adrain imagined , which yet by a reseruation of a Iesuite , might easily bee solued . And Sepulueda , when hee came out of Italy into Spaine , thought it strange , that hee found Diuines , who contrary to the meaning of all the Ancients , did allow that opinion , which he there refuteth . And therefore if we shall say , that the Diuines against whom these men wrote , did hold this Equiuocall reseruation , yet it was then a nouell opinion , lately sprung vp , such as Soto had read in no Schoole-Doctor of former time , and such as Sepulueda did maruell to finde set on foote in his owne Countrey , where he liued . But , as I said , these learned men did not know of any such opinion risen vp at that time . And therefore in those dayes either this Arte was not yet found , or if it were , it was rather whispered in corners , or taught obscurely , then published in Schooles . Secondly , I gather out of these learned mens writings alleadged before , that Schoole-Doctors about that time , allowed and gaue liberty for such ambiguities , as in opinion of these men , and in trueth the words could not beare : and therefore their interpretations were forced & violent , and such as could not free their speaches from being lyes . This without further deduction , is euident by the words before cited . Thirdly , I obserue , that these hard and harsh Equiuocations , by some Diuines then allowed , and the violent constructions that they made of the words , were then newly taken vp , and were vnknowne to the elder and more iudicious Schoole-men . And out of all this , I leaue it to the iudgement of the learned Reader , whether I may not vpon good reason inferre ; that therefore in all probabilitie , the later sort of Schoole-Doctors , by the hard Equiuocations , which they allowed , did giue occasion & layd grounds for this Iesuiticall Art of Equiuocation , though at that time themselues did not thinke of it . For , may it not hence be reasonably conceiued , that the progresse and proceeding to the framing of this Art , was on this manner ? that first of all , and in elder times , there was nothing , but simplicitie in their Oathes and answers , or if any ambiguitie was allowed to be vsed , it was but in some such sense , as the circūstances of the persons , time , place , and occasion , did put vpon them , and that according to the intention of publique Lawes , and the reasonable construction that the Hearers might make of them : and that afterward they allowed violent constructions , and such as the words , together with the circumstances , could not beare , in any reasonable mans vnderstanding , but such as the speaker , in his minde did fancie to be agreeable to that businesse and occasion . And lastly , that this ouer-bold liberty in them , in framing such a sense , as the words in reason & cōgruitie could not beare , made way to fine wits following after , to adde something to the former inuention , and to frame a sense of words spoken , which they acknowledge not to be signified by them , but made vp by a Reseruation in their owne breast , such as themselues would please to fancie , what euer it were , either pertinent to the businesse , or as farre different from it , as the falling of the skie is different from the paying of money . But this will appeare yet more plainely , if it be considered , that Nauarre , a who liued at the same time with Soto , & Sepulueda , but wrote after them , and when they were dead , doth from the opinion of those Diuines , and in speciall from the opinion of Soto also , and from his sayings , labour to inferre and proue the lawfulnesse of the Iesuiticall Equiuocation ; because ( as hee saith ) there is the like reason of them both . How truely he inferreth his Conclusion , from the sayings of Soto and the rest , I dispute not ; I onely note in his course of disputation , that hee taketh their assertions for a ground to proue his owne by . And that sheweth that those former Writers gaue occasion , &c. And thus I haue declared my second Assertion concerning the originall of this new Art. 3. The third is , that whosesoeuer wit deuised it , yet it seemeth to mee most probable , that it receiued the first life and credit from the See of Rome , and the Romane state . My reason is from these grounds . 1. Doctor Nauarre , who ( as Persons saith , Mitig. cap. 7. nu . 41. pag. 301. ) is held to be one of the most liberall and largest in admitting Equiuocations both in words and oathes , was thought a fit man to be the Popes Reader of Cases in Rome . And if I mistake not , hee was the first that broached this new arte . For hee read at Rome not long after the time of Soto and Sepulueda , who ( as before was noted ) had not yet heard any thing of this arte . And there he read & framed that a Commentary , in which he teacheth this mysterie , for the instruction of the Iesuits Colledge and dedicated the same vnto Gregorie 13. the present Pope : which may breede suspition , that the Pope was well pleased with this new deuice of Nauarre , of whom he made choise to be his publique Reader of Cases ; and who , while he was imployed in this seruice , did perfect that arte , and from whose Readings , the very Iesuits themselues may seeme to haue borrowed the grounds of that Doctrine , which afterward they polished with great dexteritie and care . Secondly , In Queene Elizabeths time , there was a Treatise found out , which before was in the secret keeping of Iesuits or Priests : in which , beside the Resolutions of Nauarre , were contayned sundry instructions and directions , giuen by Sixtus Quintus , for the practising of this mysterie of Equiuocation . Which , if the Reader be desirous to know more fully , hee may reade a Relation thereof set downe by a a most reuerend and learned Prelate . Thirdly , I finde that Emm. Sà in his Aphorismes V. Mendac . had giuen his opinion concerning this Equiuocall reseruation , in this manner : that in a case , b Where a man is not bound to reueale the truth according to the intention of the Demander , some say , that a man may answere by vnderstanding or reseruing something in his minde , as that is not so , to wit so , as that hee is bound to tell him : or that hee hath not such a thing , meaning , that hee hath it not to giue it vnto him . But others admit not of this kinde of answere ; and perhaps , vpon better ground and reason . Thus hee gaue his iudgement of this poynt ; and so the Booke passed in the Low Countries , and with approbation and commendation of Silu. Pardo , the Inquisitor and Censor there , and was printed at Antwerpe 1599. But when it came to be perused , and reuewed at Rome , the Censor there , Io. Maria , Master of the sacred Palace , he purged the Booke , and put out the last words , which were , c And perhaps vpon better reason . In which words Sà had signified , that hee inclined to their opinion , who disliked this Equiuocating by reseruation . And hence it appeareth , how acceptable and welcome this Doctrine of Equiuocation is in the Popes Palace . For whereas F. d Persons saith , that in the last Edition of Sàes Booke at Rome 1607. this whole last sentence was left out , as though hee had changed his opinion . And e that it seemeth that Emm. Sà did afterwards change his opinion ; it is but a tricke of iugling , such as this Father often vseth to delude his Reader with . For Sà died , as f Ribadeneira reporteth , in the yeare 1596. eleuen yeares before this edition of Rome , and three yeares before the impression of Antwerpe , being then aboue threescore and ten yeares olde . And if Sà , after so many yeares deliberation , had changed his opinion , how came it about that that change was not seene in the Antwerpe Copy , which was printed 3. yeares after he was dea● ▪ Besides , the Edition of Rome , re-printed also at 〈◊〉 , An. 1612. doth professe , that that Book was purged by Ioan. Maria , the Master of the Palace , and not that it was corrected or amended by Sà , the first Author of it . Further , Persons giueth no one piece of a reason , by which the Reader may imagine , that Sà did euer change that point . And therefore , this is but one of Persons vsuall trickes of fittening , with which his Brethren of the secular Clergy doe so often charge him . Now these considerations layed together , make mee thinke it very probable , that this Arte receiued its life from the State and See of Rome . But if any man can shew mee , whence it might rather haue its first ground , I will willingly yeeld to him ; and be thankefull to him , that can and will discouer the Spring , or Well-head , whence first flushed forth this muddy Nylus , so fertile of Crocodiles , I meane of this sophistique Crocodilites , whereby vnware men are ouer-reached and caught . 4. My fourth Assertion is ; It is obserued by learned men , that whosoeuer was the Author , yet the Iesuites , especially those of our English Nation , haue beene the chiefe Abettors , Defenders and Polishers of this Arte. For proofe of this , I will set downe the words of some learned men . The a learned Gentleman , who wrote the Relation of Religion , speaking of false newes , frequent at Rome , for aduantage of their Sect , addeth , that he found by obseruation , and iudgement of some wise men , that the Iesuites were the Masters of that Mint , and that all those coynes were of their stamp ; and , that the Iesuites were noted by some of their owne friends , to be too hardie Equiuocators , and their Equiuocations too hard . And Hospinian a hauing cited many testimonies of Iesuites for this Arte , concludeth that therby it is euident , that many Iesuits with great care haue explained and defended it , b that not without cause they are commonly thought to be the Authors and Inuentors of it . Adde hereto that which the learned Casaubon obserued , who was well acquainted not onely with the writings of all sorts of Iesuits , but with the proceedings and dealings of our English Iesuits also . Hee telleth Front● 〈◊〉 , a learned Iesuit , c It is a cleare case , that many Diuines of your Order haue explained and maintained that Arte : but they which haue especially polished it , I finde to be English men . Yea and their owne Brethren , the Secular Priests , lay the ouer-bold vse of Equiuocation in their dish . e For so famous ( say they ) and so notorious are their Equiuocations , and so scandalous , that the very Protestants take notice thereof , &c. and , such iugglings , and shiftings of late haue beene vsed by them , that not onely Protestants , but also Catholickes , yea Priests can scarse tell when they speake sincerely , when otherwise . And a little after , Howsoeuer this kinde of dealing may seeme excusable vnto them , vnder the name of honest Equiuocation ; sure I am that few honest men will excuse it from dishonest lying . And Master Watson f calleth it the Iesuits rule of swearing and forswearing in a contrary sense and meaning ; and g a shift , which they call a lawfull Equiuocation . And againe , hee h calleth these Equiuocations , their absurd paradoxes of Equiuocation . And the like speeches may be found in diuers other places of the Priests bookes . By all which it may appeare , that learned men on both sides , not onely among the Protestants , but also among Popish Priests , haue noted this deuice especially in the Iesuits : which may be reason enough , ( beside that which is to be found in their owne writings ) to make any sober man resolue , that the Iesuites haue had their fingers chiefly in this new deuised Arte. And reason may perswade the same to be most likely ; because the Iesuites are an Order consecrated and deuoted from their very first birth to the Popes will , to doe what may serue his turne . For so the Iesuites themselues , who published Sanchez . Morall worke , doe professe in the Epistle Dedicatorie to Pope Gregorie 15. a that their first founder b did make himselfe and his Order or Societie vassals to the Popes commaund , in a new and vnheard of manner . And therefore if the See and State of Rome , did ( as before I shewed ) giue life , and credit and authoritie to this Arte ; then , in reason it must be conceiued that the Iesuites , who by their first institution are created the Popes vassals , to serue at his pleasure , and to doe his will , would be the most forward in the ranke , to vphold and maintaine with all their wit , this deare Childe of the Popes owne breeding . And yet when I conclude that the Iesuits are the most forward , and the men that haue polished this Arte , my meaning is not , either to include all of that Order within this compasse , or to exclude all others not of that Order from it . For first among the Iesuites , Becanus doth disclaime it , as c being not taught by the Iesuites , and vnlawfull to be practised by any . Wherein hee saith well , that it is vnlawfull ; but ill , that it is not taught by the Iesuites . For their Doctrine this way is so cleare , and so open to the view of all men , that Becanus in denying it , must needes either vse the Arte of Equiuocation , which himselfe condemneth , or else tell a flat and downe-right lye , which is not much better . And the like may be noted in the writings of some other Iesuites , who deny and renounce this deuice . But they had best keepe themselues from Rome ; for if they come in the Censors hands , it is to be feared hee will deale with them , as he hath done with their felow S● already ; that is , circūcise their lips , and teach their pens to speake the Roman Language more purely . Secondly , among those that be no Iesuites , wee haue experience and examples good store , of them who haue learned this Arte , and maintained it as stiffely , as the best Iesuite can . In which number , I may place Doctor Norrice , who beeing apprehended in Oxford , denyed himselfe to bee a Priest , and afterward in prison did defend it by this sleight of Equiuocation , and that he maintained to be lawfull , by the example of our blessed Sauiour ; Mar. 13. 32. But of that day & houre knoweth no man , neither the Son , &c. and Ioh. 7. 8. Ego non ascendam , &c. For so he then alledged the place , as Father Persons also doth , against both the Greeke , and their owne approued Latine . In expounding , and applying of which Texts to his purpose , how weakely he behaued himselfe , he may now bee pleased to call to his remembrance : that as he braggeth of his victories ouer other men , so for his humiliation , hee may sometimes call to mind his owne infirmities . And that perhaps may stand his soule in as good stead , as the meritorious forbearing of Equiuocation , when he might lawfully vse it : which ( as Father Persons saith ) may increase his Crowne and merit in heauen . But in earnest , he shall doe well , if in the next edition of his Antidote , he place this question of Equiuocation among the rest of his Controuersies , and tell vs in good sadnes , what , after so many yeeres more , he thinketh of this Point . But in the meane while , the Reader may vnderstand , that Dr. Norrice is not the only man that ioyneth with the Iesuites in the practice and maintenance of this Arte. For in this small Treatise may be seene diuers testimonies for it , out of other Writers . And the secular Priests , though they charge & vpbraid the Iesuites with a nimium , too often and too bold a practice of it , yet themselues doe allow it , euen when they shew greatest opposition against the Iesuites . So Master Watson a speaking of Equiuocation , as a shift which the Iesuites vse ; saith , that though there bee no question to bee made of it , but that in some sense it may bee lawfull , &c. In which place , the sum of that , wherein he sheweth his dissent & dislike of the Iesuites , ( for his owne words are too many to be set down in this place ) is in these two things ▪ First , That the Iesuites doe allow Equiuocation in a case , wherein he thinketh a man is bound to speake the plaine truth . And secondly , that they doe hold , that they may not onely to their Aduersaries ( to Protestants ) but euen also to any Catholike Magistrate , yea to the Pope himselfe , answere one way , and meane another . And to like purpose , the Author of the Replie to Persons Apologie , beeing to answere for D. Bagshaw , whom Persons had reprooued , as denying the doctrine of Equiuocation ; saith , that the Doctor , b no doubt , knoweth in what cases doubtfull answeres and Equiuocations are to be made to curious questions : neither is it to bee thought ( saith he ) that he dissallowed thereof , but onely of the liberty , which is in the Iesuites and their Adherenes , in all their dealings with other men . By which it may appeare , that the difference betweene the Secular Priests and the Iesuites in this point , is not about the equitie & lawfulnes of this Arte , but about the liberty and large scope that the Iesuites take , to practise it among their owne Brethren , and before their owne Magistrates and Superiours , and in all their dealings . And surely , for our owne experience , I cannot learne any thing to the contrarie , but that our Tribunals and places of Iudicature , our Bishops , Iustices , and other Officers , who haue to deale in their Examinations , yea and that our common sort of Christians who conuerse with them , doe find in their experience , that Secular Priests , and ●ale Papists of all sorts , doe iumpe with the Iesuites in the practice of this Arte. Notwithstanding , if any among them , which call themselues Catholikes , doe renounce and disclaime it , as well in deedes as in words ; I am so far from fastening any imputation of disgrace vpon them for this iniquitie of their brethren , as that I wish and pray they may goe on , to forsake and abandon all other the abominations and errors of the Roman Church . But ( to draw toward an end in this Point ) all things considered , my Conclusion commeth to this head ; That this mystery of iniqu●ty spreadeth farre and neere in the Papall Kingdome , hauing receiued authority and countenance from the very Roman See , and finding entertainement and acceptance among all inferiour sorts : but yet the Iesuites are they that haue chiefely polished it , and most boldly practised it ; and among the Iesuites , our English-men ( be it spoken to the credite of our Nation ) doe beare the bell away . And from hence the Reader may see why our Diuines doe vsually ascribe this Doctrine to the Iesuites : and consequently what wee haue to answere to Becanus his question . For a I desire to know ( saith he ) why you call this Arte of deceiuing , Iesuiticall Equiuocation : and our answere is ready ; We call it Iesuiticall , because men of that order , haue beene the chiefe Abettors and polishers of that Arte. CHAP. III. Of the matter or obiect of Equiuocation , or in what cases it is allowed by the Patrons of it . FOr the matter or obiect , about which this Arte may be exercised , F. Persons a seemeth to except two cases , in which they hold it vnlawfull to equiuocate First , In matters of faith : and secondly , in buying and selling , in common conuersation and humane traffique , to the hurt or preiudice of any . But this is but another tricke of his iuggling , by which hee would bleare the eyes of his Reader ; and make the world beleeue that they vse no fraud , either in matters of Religion , or in businesses with their neighboures , so that any body should be hurt or beguiled by them . For first , where he saith , that they may not vse Equiuocation in matters of faith , perhaps in this saying he doth equiuocate with vs ; and meaneth , that we may not so vse Equiuocation , as to deny any point of faith . But that in handling & dealing about matters of faith , it may bee lawfull with them to vse this Arte ; there are good proofes from their own Writings , beside all the experience of their practice . For F. Persons saith , that b in matters of Religion , it belongeth to the faith of the hearer-to seeke out the speakers reseruation for his better assurance . Which is but a sclender comfort to a poore Christian , who had as good seeke a Needle in a bottle of hay , as a reseruation locked vp in an Equiuocators mind : but hence it followeth , that he alloweth Equiuocation in matters of Religion . A-Againe , the same Father Persons telleth vs , that a no man can deny , but many facts and cases may fall out concerning matters of Religion , not tending to Confession ( especially in time of persecution ) wherein a man may , or perhaps also must by obligation vse equiuocall speeches . Here he granteth , that by their principles , it is an vndoubted conclusion , that in cases concerning Religion , a man may equiuocate , so the case be not such , as tendeth to Confession ; 1. as I vnderstand it , if by equiuocating he doe not seeme to deny the Roman faith , which at such times , they hold it necessarie for their Children , without any tergiuersation to confesse . But elsewhere hee vnfoldeth himselfe a little more plainely , when he saith of Equiuocation , b that it may not be vsed in matters of Religion , where Confession of our Faith is required . For this implyeth , that where Confession of faith is not required , there it may be lawfull enough to equiuocate . But euident and cleare it is , that the c Iesuite maketh our blessed Sauiour to equiuocate in sundry matters of Religion , and thence would perswade vs , that by his example , they may doe the like . As for example , hee did equiuocate , when he said of the day of Iudgement , d Of that day and houre knoweth no man , nor the Sonne , &c. And when hee said of himselfe , e I iudge no man : the Iesuite saith , that this speech without a mentall reseruation is false , and cannot stand , for that it should be contrary to many other places of Scripture : and should imply a deniall of Christs office to be our Iudge . He proceedeth to other examples , and telleth vs , that Christ did equiuocate about the Sacrament of Baptisme , when he said , f Hee that shall beleeue , and be baptized , shall be saued : and about eating of the flesh of Christ , g If any man shall eate of this bread , hee shall liue for euer : and about Prayer , when hee said , h If ye shall aske any thing of my Father in my name , he will giue it you . Now the points here spoken of , and others of like nature , in which the Iesuite findeth Equiuocation to haue beene vsed in Scriptures , are , I trow , matters of faith and Religion . And hence it followeth , that Equiuocators must either confesse that they abuse the world in alledging these and such like Texts , to proue and vphold Iesuiticall Equiuocation , which is not there meant ; or that they hold their Equiuocations to be lawfull , and sufficiently warranted , euen in principall matters of Religion , such as are Christs office of iudging , the doctrine of the Sacraments , and prayer in Christs name . In the first place then , when Persons excepteth matters of faith from the practice of Equiuocation , hee mocketh his Reader with generall speeches , when hee meaneth no such thing ; but onely that men may not equiuocate , by denying in words their beliefe of the Roman faith , or some such like . Secondly , where Persons saith that they allow not equiuocation in common conuersation , in buying , &c. it may be obserued that Nauarre , a the famous Reader in Rome , doth highly commend this Equiuocation as a b singular point of Doctrine , by which wee may auoid innumerable sinnes which wee commit by denying and affirming without this mentall reseruation , with which if the words spoken were ioyned , they would become true . This he explaineth and confirmeth thus : c We are asked & demanded euery foot , whither we goe , what we haue eaten , how much money we haue , or haue borrowed , or haue giuen , what letters and newes we haue receiued , what wee haue written and related ; what such or such a man said to vs , what wee know of such or such a one : and many hundred like . To all which ( saith hee ) wee might answere without sinne , d by vnderstanding somewhat in our mindes , which may make that true , which we affirme , and that false , which wee deny : As for example , when a man asketh of vs , money , or a Booke , or newes , &c. if wee answere him , I haue them not , or I know them not ; vnderstanding , e so as I am bound , or , as it is conuenient to doe it , or giue it , or to speake and make is knowne . The like is affirmed by a Emm. Rodriquez , who alledging this determination of Nauarre , and transcribing also some of his words , addeth in the end , to shew how hee esteemed this deuice , b which Doctrine ought to be marked and obserued . And Fernandes c in his Examen saith , that if a man being requested to lend a thing to his neighbour , d haue a cause or reason , why hee will not grant or giue it , &c. hee may sweare by Equiuocation , that he hath not such a thing . And Sanchez , e In common talke ( saith hee ) if a man be asked of a thing which it behooueth him to keepe secret , it is lawfull for him to say , that hee knoweth not , vnderstanding so as that it is expedient to tell it . And Father Persons f also thinketh it most iust and necessary , if a man come to borrow mony , whom we may not deny without inconuenience , that we may then answere equiuocally that wee haue it not ; vnderstanding , with any minde to lend it : or that wee haue it not in our purse , &c. Which instances and examples , if they be not matters of common life and conuersation , I know not where to finde any . But it may be said , that Persons , when he excepteth matters of common conuersation in buying , &c. hee addeth , to the hurt or preiudice of any ; as if hee meant by that restriction , to leaue a libertie of equiuocating , euen in buying and selling , and humane traffique ; so it be without the hurt of any man : but then vtterly to forbid it . And I graunt , hee addeth those words : but I cannot tell , whether he meant the vulgar Reader to conceiue that meaning in them . Howsoeuer , there is a mysterie in those words , which g Nauarre , ( who vseth to deale aboue-boord , and to speake more plainely ) hath vnfolded , when he calleth it , h a reall and vniust hurt or preiudice ; by which hee vnderstandeth such an hurt , as wee may not doe to another , without sinne and iniustice . And then , the meaning of this goodly Exception of Persons , will be this ; that in buying , and selling , and humane traffique , and common conuersation , wee may not equiuocate , if thereby wee doe hurt any man vniustly and vnlawfully : but else , if any of their Catholiques should thinke that the hurt which redoundeth to one of vs , is lawfull and iust , that then they may freely delude vs with their amphibologies and reseruations , in what matter soeuer , and for what end they please , though it were for massacring of an assembly , or for murdering of a Prince , or for blowing vp of a Parliament , or for the inuasion of the Kingdome by hostile and forraine forces . And so by this exception we are well freed from the feare of these deluding and equiuocating spirits . Let vs then dismisse Persons , with his shifting Exceptions and enquire more particularly and directly what the cases be , wherein they doe in sober sadnesse allow their Schollers to vse the benefit of this Art. And for this purpose I finde two things said by them . First , that whensoeuer a man may lawfully keepe silence , and say nothing , or whensoeuer hee is not bound to reueale and lay open the truth , then hee may lawfully equiuocate , and vse this sleight of amphibologie : be it a matter of faith , or a businesse of commerce and traffique , or a poynt of State , or what else you will , it mattereth not to this purpose . For proofe of this , first take the resolution of Father Garnet . He being prisoner in the Tower , and required to declare his opinion concerning this point , set downe his minde in writing , which is yet kept vpon Record : and it was this , a Concerning Equiuocation this is mine ●●pinion . In morall matters and common vse of 〈◊〉 ; to haue among friends it is required of a man to speake truth , then hee may not vse Equiuocation , &c. But as oft as there is occasion for necessary defence , or for auoyding of some iniury or damage , or for obtaining some good of weight or moment , withall the perill of any 〈…〉 Equiuocation 〈…〉 . In which speech , Master Casaubon doth truely note by the way , that those words , without the perill of any man , are onely added for a colour , and to blind the simple with : as I noted the like before , in a like sentence of Father Pers●ns . But the thing that I now note for this purpose , is , that he saith ; In cōmon vse of life , when it is required of a man to speake truth , then it is not lawfull to equiuocate . By which words he implyeth , that where a man is not of duety bound to speake or reueile the truth , there he may obscure & hide it by this Arte. The same Father Garnet , while hee stood at the Barre , in fewer words , and plainer manner explaineth his meaning thus ; a No man may equiuocate when he ought to speake the truth , otherwise he may . To like purpose Fernandes b A man may lawfully vse it also , when he is iustly or lawfully demanded , if hee haue a reasonable cause not to answere according to the meaning of the Demander . And Heissius the Iesuite , c Not onely ( saith hee ) when the question is vniust , but also when it is without fault ; we are many times not bound to answere him that asketh the question , according to his intention and meaning : and that is , whensoeuer the Demander hath not right to command an answere ; and the Demanded hath a sufficient and not idle reason to deny it . For he that , may lawfully hold his pe●ce , ●ay , passing by the things that are asked him , speake some other thing with God , the heauenly Spirits , or with himselfe , either by vocall or mentall speech , or by a mixt , speech , which is partly vocall and partly mentall . In these two last testimonies , the instance is in a particular case , when a man is examined or questioned : but the ground on which they build their determination , is a generall Rule , that whensoeuer a man may lawfully say nothing , then he may lawfully equiuocate , and speake by a mixt Proposition ; as appeareth plainely in the reason of Heissius , now set downe in his owne words . And in a word , Equiuocators say , that if a a man vse Equiuocation with mentall reseruation , he doth not offend against the negatiue Precept , which for , b●ddeth a man to lye ; because , whatsoeuer he speaketh in that maner , is a truth : onely hee may offend against the affirmatiue Precept , if he doe then equiuocate , when he is bound to vtter and reueile the truth . And hence I inferre , that whensoeuer a man may lawfully say nothing , as not being bound to reueile the truth ; then in these mens opinion , he may lawfully speake by Equiuocation . And this is the first thing that they say for this purpose . The second thing is , that b there is iust cause for vsing of Equiuocation , whensoeuer it is necessary or expedient for preseruing of bodily safety , honor , houshold goods , or for any other act of vertue ; so that the hiding of the truth may then be thought to bee expedient and honest . So speaketh Sanchez , meaning this rule of such an Equiuocation as is ioyned with an oath . For else , c if there be no oath vsed , then honest sport vsed for lawfull recreation , may make the vse of Equiuocation lawfull . But if there were an oath added , then it is an euident fault , because of the vaine and indiscreet vsing of Gods Name . So speaketh the same Author not long after . From which words of the Iesuite we may gather two things . 1. That an easie cause may suffice for iustifying of Equiuocall speeches , in a simple assertion without an oath . If there bee no other cause but onely for merriment and recreation , yet that is reason inough to make the vse of Equiuocation lawfull and honest . 2. That when other Equiuocators doe require some kind of necessity or vtility which may draw men to vse it ; they are to be vnderstood of Equiuocation ioyned with an oath , and not when it is vsed in a bare and simple affirmation or negation : vnlesse wee may conceiue , that sport and merriment goeth with them for a matter of necessite or great moment . And indeed , this difference giuen by Father Sanchez , betweene Equiuocation with an oath , and without it , hath reason in it , if we consider their grounds and principles . For in affirmations and negations , there are two things required . 1. That no lye be told : for this is required by the negatiue precept of truth , as they vse to speake . And this fault , as they thinke , they auoide by their arte of Reseruation . And secondly , that men conceale not a truth , when they are bound to disclose it : for this is required by the affirmatiue precept of truth . But in an Oath , besides truth in the speech , there is a third thing required , and that is , that it be vndertaken with iudgement , that is to say , aduisedly and with due discretion . Else , by swearing a truth vnaduisedly , Gods Name may be prophaned . There is reason then for this difference which Sanchez maketh . And now by all this , the Reader may see , that an easie cause is thought sufficient for the vsing of this Arte. If it be for ease of the body , safety of a mans goods , preseruing of his credite , &c. then by their doctrine , a man may equiuocate with an Oath : but if it be for sport and merriment only , yet then it may bee lawfull in affirmations and negations without an Oath : prouided that it be such a case , in which a man may lawfully hold his peace , and bee not bound then to disclose the truth . By this it appeareth in generall , in what cases they allow the vse of this Arte. But for fuller satisfaction of the Reader , and for more distinct conceiuing of their meaning in this point ; it will not bee amisse to point out some speciall and particular Cases , in which they giue expresse leaue for the practising of this sleight . And they be these , and such like . 1 If a Priest , that hath heard another mans Confession , should be demanded , whether such a one had confessed such a sinne vnto him , or not ; — he may answere directly , that hee hath not confessed any such thing vnto him , albeit hee had done so : yea , he may sweare also this answere of his , vnderstanding and reseruing in his minde , that the Penitent hath not confessed the same vnto him , so as he may vtter it . These be Father Persons a words . And hee saith , they be agreeable to the mind of all Schoole-Doctors . 2 b If a Penitent be asked without a iust cause , whether he haue confessed such or such a sinne ( which he had confessed to the Priest ) he may sweare he confessed it not , vnderstanding , so as that he is bound to tell him . So speaketh Sanchez , and citeth others of the same opinion . 3 c If a Iudge do against iustice question a Defendant , and doe not question according to order of Law ; the Defendant may vse Equiuocation , and sweare according to his owne meaning : that is , by a secret reseruation kept in his mind . So saith Tolet. And Sanchez saith the like , d When the Iudge that questioneth , is not the lawfull Iudge of him that is questioned , or is not his Iudge in that peculiar case ; the Defendant may vse Equiuocation . And the like he saith , if the Iudge bee an Excommunicate person . And the like Father Persons doth largely confirme , e When the Iudge is not lawfull , or not competent at least in that cause , or proceedeth not lawfully . In these cases , they thinke that a man questioned before a Magistrate , may vpon his oath , by an equiuocall reseruation , deny that which he knoweth to be true . 4 f If one doe ignorantly kill a man , thinking him to be a wild Beast , ( a Deere for example ) or if he kill a man in his owne defence ; he may being questioned of the fact , denie it vpon his oath . 5 g When an vniust taxe is set vpon a commoditie , if a man sell it for more , or maketh light waight , and scant measure , so that he make himselfe satisfaction for the wrong of the Taxe , and yet sell his commodities worth the moeny ; he being examined by a Iudge , whether he sold the commodity for more , or came short in his waight or measure , hee may deny it , and say , that he sold it for the price that was set him , and that he gaue full waight and measure ; meaning so , as that selling for more , or comming short in his waight or measure , he did commit an offence . 6 a If a man be found slaine , with a Sword lying by him ; and a guiltlesse person should be asked , whether that sword were his , or whether hee passed that way at such an houre , ( which things are true , and are inquired after as signes of that murder , which he committed not ) he may denie it . 7 b If a man haue borrowed money , and paied it againe , and be examined of the Iudge , concerning the money that he borrowed ; he may sweare that he borrowed not that money ; vnderstanding so as that he is now bound to pay it . And so a man may sweare , that he had not such money , which hee did receiue ; if through pouerty he be excused from making payment , or if he should be vrged to pay it , before the day that it is due . 8 c If a Creditor haue money owing him vpon Bond , part whereof is p●yed vnto him , but as much is due vnto him some other way , for which hee hath no Instrument to shew : if he be required before a Iudge , to sweare whether part of that debt were payd him ; he may sweare that it was not paied , vnderstanding , so but that as much is now due to him , some other way . 9. d If a man be forced to promise marriage to a woman , whom otherwise he is not bound to marrie [ the meaning is , if he be vrged and pressed by a Iudge against reason , to make that promise ] he may sweare , that hee will marry her , though hee meane it not , vnderstanding within himselfe , If I be bound to doe so , or , if afterward I shall like of it . 10 a If a Woman , that hath played the whore , bee asked by her husband , whether she haue committed adultery , shee may sweare that she hath not done it , vnderstanding within her selfe , so as I may or meane to tell you of it . 11 b If a man haue contracted himselfe to a woman , and afterward make another contract with another , by words de praesenti : and being called before the Bishop , and there asked , whether he made such a contract de praesenti with this later woman , he may sweare hee did not , vnderstanding , so as that it is a marriage . 12 c If a man bee requested to lend money , when hee is not bound to lend it , though he haue the money by him , yet he may sweare that he hath it not , vnderstanding within himselfe , so as that he will lend it him . 13 d If a man come from London in a time of Infection , to Couentrie , were he cannot be admitted to ledge , vnlesse he will sweare , that he came not lately from London ; hee may sweare that he came not from London , reseruing in his mind , so as that I am infected with the plague , if vpon good reason he thinke that he is not infected . 14 e If a man in common talke bee asked of any matter which it behooueth him to keepe secret , he may lawfully say , that he knoweth not , vnderstanding , so as it is behoouefull to tell it : or with any other reseruation that he will imagine . Lastly , a If he that asketh the question , doe exclude the vse of Equiuocation , and require a man vpon his oath not to vse any Equiuocation , and that he meaneth what he speaketh without any Equiuocation at all ( as it is in the Oath of Allegiance ) yet he may sweare it still , vnderstanding , so as he ought to speake plainely ; or framing some other reseruation in his mind , by which it may be made true . These and such like be the cases , in which they allow their Equiuocating fraudes . I could adde more , but I feare I haue wearied the Reader by too many already . Surely , by this that hath beene said , we may learne two things , which it is requisite all plaine-meaning Christians should take notice of . 1 That Equiuocators , and such as are instructed in this Arte , doe take vnto themselues a large liberty of vsing this fraudulent deuice . For out of the premises it may appeare , that whatsoeuer busines or occasiō be offered , be the matter sacred or ciuill , publike or priuate , in open Courts of Iustice , or in common practice of life ; yet if they can perswade themselues that they haue any serious cause to conceale the truth , whether it be for some good to their soules , or for safety of their bodies , or keeping of their goods , &c. they may freely sweare the contrary to that truth , by an Equiuocall or mentall reseruation . And if they haue any light cause or reason , if it be but for sport or merriment to recreate themselues , then they may deceiue vs by an Equiuocation , in a simple affirmation or negation , hauing no Oath in it . And this being so , I desire euery Christian , that would not be deceiued , to consider with himselfe , whether he can thinke of any busines that passeth between man and man , in which hee may promise to himselfe plaine dealing , or may presume that he shall not bee deceiued by some mortall deuice or other , if hee haue to doe with them , who doe professe this Equouicating Arte. Secondly , we may learne , that there is no limitation , or exception , or explication , be it neuer so wise or wary , nor any thing which mans wit can deuise , that may restraine or keepe backe these Equiuocators , from deluding vs by their equiuocall speeches ; but that say or doe what a man will or can , they will take libertie to equiuocate still : so that no Oathes , how warily and carefully soeuer they be framed , can hold these men , further then themselues will. a Pacenius discoursing of the Oath of Allegiance , laugheth at the simplicitie ( as hee calleth it ) of our King and State , who thought by that Oath to prouide for their safetie : as hauing hedged it about with so many circumstances , as that , to their thinking , no man could winde himselfe out of it with a safe conscience . But they consider not ( saith hee ) that if the Pope shall dissolue this Oath , al the bands of it , either for performance of fidelitie to the King , or for not admitting a dispensation from Rome , are shattered in pieces . Nay , I will say one other thing ( saith hee ) that is more admirable . An vniust Oath , when it is declared to be such , bindeth no man : but that this Oath is vniust , hath beene sufficiently declared by the Pastor of the Church . Hee meaneth the Pope . And hereupon hee inferreth in an insulting manner ; b Thou seest now ( saith hee ) that the band of that Oath is v●nished into smoak , so that the 〈◊〉 which so many wise men thought to be as strong as Iron , proueth weaker then straw . Thus this man boasteth , that by the Popes dispensation , or declaration of the vnlawfulnesse of it , no Oath in the world is any thing worth . A great priuiledge sure for them , that can so easily winde themselues out of bands , euen the strongest that can be thought of , among men . And yet me thinketh , aliud admirabilius , the Equiuocators haue found a more admirable deuice then this of Pacenius is . For he sendeth a man to Rome , to fetch a dispensation thence , or to get the Popes declaration of the vnlawfulnesse of the Oath , and then they may breake all . But our Equiuocators haue that at home , and within their own brests , that may free them from all . For if themselues doe but thinke that the thing is vnlawfull , or that they haue some reasonable cause , to dissemble , they may take this or any other Oath whatsoeuer , and by an equiuocall reseruation , breake the band of that Oath , before they take it . And if such be the priuiledges of these men , how great is their danger , that liue and conuerse with them ? God preserue all well-meaning men from such deceitfull tongues . CHAP. IIII. Of the vse , or rather abuse of Equiuocation , and for what turnes it may serue . EQuiuocation , such as hath beene described before , may be beneficiall to them that vse it many wayes , and for diuers purposes . For in the generall it may serue them for all turnes , in which by mis-leading the Hearer , they may make any aduantage to themselues : and more particularly it may serue them for these speciall ends and purposes . First , in State-businesses , and matters of policie , it may serue great men , to hide their plots , and to worke their ends by : and yet to make faire weather towards all men , and beate them in hand that they meane nothing but friendship and loue . In this kinde a Nauarre telleth vs of a great Monarch , who hee thought had vsed , and did then vse this good art ( as he calleth it ) by the benefit whereof , euery man was contented and pleased , that came to him , or had to deale with him about great affaires . b For ( saith he ) hee is thought so to entertaine and to heare those that come vnto him , and in answering , so to expresse and declare himselfe vnto them with whom hee hath to deale , as well by gesture , as by words and deedes , that the things being vnderstood according to their meaning , doe please and content them● , though in themselues they be false , but are true according to the reseruations vnderstood by the Answerer . The same Nauarre addeth further , c that he thinketh another great Monarch meant to teach his sonne d this doctrine and good arte of Equiuocating , when for some secret defect , hee drew him backe from the studie of learning , saying , I would not haue my sonne to haue any more Latine , then onely that one Apophe he giue , * Qui deseit dissimulare , nescit regnare . Doe they thus instruct their Catholique Princes , to dissemble and equiuocate ? and call they it a good Arte , by which they may possesse men with a good opinion of them , when they meane quite otherwise ; that so they may worke their ends , and bring about their proiects and plots ? Why , then I neede not feare to say , that one turne , for which the Doctrine of Equiuocation doth serue them , is in State businesses to hide their plots , and to worke their ends by it . Which as it is aduantagious to themselues , so it is dangerous for those that haue to deale with them . Secondly , It may serue them , for a meanes to hide their mischieuous plots against the State and Religion , and yet to escape the hand of iustice after all . For when they haue plotted and acted Treasons , or are about any vnlawfull businesse , forbidden by the wholesome Lawes of the Kingdome ; Equiuocation serueth to hide both themselues and their Associats , from the enquiry of the Magistrate , be hee neuer so vigilant and carefull . For if one of them be examined or asked , whether hee haue reconciled such a man to the Pope , or absolued such a subiect from his bond of Allegiance , or haue conspired against the life of the King , or haue beene acquainted with a plot of blowing vp the Parliament ; though all these things be most true , yet hee may without scruple deny them all vpon his Oath . Or in case one be detected otherwise , and examined , who were his Associats , whether such a Priest , or such a Iesuite , or such a Gentleman were priuy to the thing ; though these men were all of them as deepe in the villany , as himselfe ; yet he may sweare that none of them all did know the least iote of the matter . And by these trickes they can worke all mischiefe to Kings , and Nobles , and People , and Parliaments ; and yet wind themselues and their complices out of the hands of iustice ; vnlesse God doe disclose them , as many times he doth beyond the prouidence or expectation of man. For rather then Treasons should goe vnespied , God maketh a the Bird of the ayre to carry the voyce , and that which hath wings to tell the matter ; saith Salomon . This vse southwell the Iesuite made of this Arte. For , fearing to be detected , b hee instructed a Woman-Disciple of his , that if shee should be examined , whether himselfe were or had beene in that house , shee should vpon her oath vtterly deny it ; and so shee might safely doe , vsing but the helpe of this Arte , though shee had often seene him there , and knew him to be in the house . And to like purpose c Tresham , one of the Gun-powder Traitors , vpon examination did confesse that Father Garnet was priuy to the Treason , and had talked with him about it : but afterward , hauing been better instructed or confirmed in this rare mystery , when he lay sicke on his death-bed , and not aboue three or foure houres before his death , hee protested , and tooke it vpon his Saluation , and set it downe vnder his hand , that his former Confession was false , and that hee had not seene Garnet of sixteene yeeres space before , at the least . And thus hee died . Which protestation of his , vpon his oath , was proued not long after , to be most vntrue . Yea , and Garnet himselfe confessed , that within that space hee had seene him many times . Whereupon this graue Father , and grand Equiuocator being demanded what he then thought of Treshams Testamentall protestation , hee answered , a It may be hee meant to equiuocate . And this reuerend Father himselfe , who was Prouinciall of the Iesuits , when after secret conference betweene him and Hall , another Iesuite in the Tower , hee was asked before all the Lords Commissioners , whether Hall and hee had any conference together , and was desired not to equiuocate ; hee stiffely denied it vpon his Soule , reiterating it with so many detestable execrations , as wounded their hearts to heare him . And afterward , when he knew that the thing was knowne , and that Hall his fellow-Iesuite had confessed it ; hee cryed the Lords mercie , and said hee had offended , if Equiuocation did not helpe him . And though the Priests accuse the Iesuites for it , yet when they are examined before a Magistrate , or Officer , they also say and sweare and protest all maner of falshoods and vntruths , that so they may winde either their fellowes or themselues out of the danger of the Law. And indeede this is the chiefe and principall turne , for which Equiuocation is intended to serue them . Thirdly , In matters of Religion this good Art may serue them to auoide arguments and euident reasons brought against them , which their owne consciences doe acknowledge to be true . For hereby they can glosse the Fathers sayings against their meaning , and deny all sorts of authorities that are alledged against them . For so themselues professe to their friends in secret , a Seeing ( say the Belgicke Censurers ) in other ancient Catholiques , wee beare with very many errours , and doe lessen and excuse them , and very often by some deuised shift doe deny them , and feine vnto them some commodious meaning , when they be obiected against vs in disputations and conflicts with the aduersaries : wee see no reason why Bertram may not deserue the like equitie or fauourable dealing , and diligent reuising . This they professe among their friends ( for their meaning was not that euer it should come to our sight : ) and being that they hold all lying to be so sinfull , that they may not tell a lye for the sauing of a soule , it were too hard a censure to thinke , that against the light of their owne consciences , they would so wilfully thrust themselues on that danger , and so boldly professe it in the eares of their friends . But by this fine Arte they can quiet the murmuring of their consciences , because by it , they can say any thing , neuer so false , and yet by a reseruation , make it as true as the Gospell . This consideration maketh mee not to maruell , when in men , that professe such religious strictnesse , ( as Father Persons b saith they doe , ) I finde such broad and vnreasonable expositions and glosses of Fathers and other Writers , as that no man of vnderstanding who readeth the places , but will see , that the glosse doth corrupt the Text , and the expositions doe clearely depraue the Authors meaning . For I know that an Equiuocator hath an Arte , by which hee can make all speeches to become true , if once they doe but come forth of his mouth . Fourthly , It may serue them for deuising and counterfeiting of strange apparitions , and heauenly visions , and diuine miracles . This , how frequent it hath beene heretofore , the wisest and most learned among their owne Writers doe confesse and bewaile . And of late yeeres their owne c Brethren doe say , that the miracles and visions reported of d Ignatius , and e Iustinian and f Xauier , and others of the Iesuiticall straine and order , are not much better . And what should let vs to thinke , but they which presume so much in other things , in ordine ad Deum , and pro bono societatis , in reference to God , and for the good of their Order ; would not sticke to fitte● and faine and tell of glorious facts , and admirable wonders which were neuer done , and make faire shewes without substance , if these may helpe to aduance the papall dignitie , or the Iesuiticall order , especially seeing they know how to say and write and sweare any thing for so great a good , without the least grudge of conscience ? Fiftly , It may serue them for forging and diuulging of false , especially slanderous reports against their aduersaries and enemies of their profession . A thing so generally and so boldly practised by the men of this faction , especially by the Fathers of Ignatius his Order , that g wise men haue much wondred , when in such politique persons as Iesuites are , they haue seene and obserued such a strange liberty in coyning of forged tales , as that the vntruthes which they haue broached , might well be called splendida mendacia , transparent lyes , such as by their owne light bewray themselues , or such as within a few dayes might and haue appeared to the world to be loude and lewd lyes , that might shame their Master . And wee might well wonder , if we knew not the Iesuites new Arte , that men of any either conscience or honest minde , could let passe out of their mouthes , or from their pens , such shamefull and yet shamelesse fictions . For example ( to giue the Reader a taste of their forgeries and lying slanders ) Luther was a great mawle , that battered their Babel ; and of him they reported , and printed it too , that hee was dead and buried , which was no great wonder : but ( that which was worth the straining of their wits ) when hee lay a dying , hee tooke order , that his bodie should be layed on the Altar , and adored as a God. And when hee was dead , and buried , that there was such a terrible noyse and tumult about his graue , as if heauen and earth had gone together . And the night after his buriall , that there was a much greater and more hideous noyse and shricking then before . And when , vpon the occasion of this fearefull noyse , which frighted all the Citizens out of their sleepe , his graue was opened the next day , there was neither bodie , nor bones , nor graue-clothes to be seene ; but so hellish a stinke came out of his graue , as with the poyson of it , it had almost killed the standers by . And all this while Luther was aliue , and did helpe to demolish their Babel still ; and not long after the same time , published a book in print , & gaue it this title , Contra Papatū à diabolo institutum , Against the Papacie sounded by the Deuill . This story if any man be desirous to see , he may read Melch. Adamus , in the booke which he wrote of the liues of German Diuines . a Where he may also reade the words of the lying Relation , printed by them in Italian , and afterward translated into Latine . After this practice against Luther , they fell vpon Caluin , the wounds of whose pen were deepe in their sides ; and of him they scattered this newes in the Courts of the German Princes , and in a generall Assembly in Germany , that Caluin now was weary of his Religion , had reuolted , and was turned Papist . And at this very time , was hee printing his booke of Institutions : and in a b Preface prefixed before this booke , doth make answere to this slander , and telleth these lying Spirits , c The Deuill and all his rowt of lying spirits are deceiued , if they thinke by lading me with base lyes , to discourage or hinder mee in my course . In like manner , but with more shamelesse impudency , they afterward traduced Beza . Of whom there were not onely false reports scattered through Italie , Germany , & other Countries , but letters also were written & diuulged to this purpose ; That Beza a a little before his death had recanted his Religion in a ful Assembly of the Senators of Geneua , beseeching them that if euer they would be saued , they should renounce Caluins errours , and betake themselues to the profession of the Romish faith ; that for more full testification of his vnfained Conuersion , after his death hee desired them to send for and to be aduised and directed by the Iesuites ; that hereupon the Pope had appointed the Bishop of Geneua to absolue Beza , and other learned men , such as could be had neere at hand , to goe to Geneua , and consider of the businesse , and deale with the Inhabitants , if any were more backeward , about points and Articles of Religion in question . After which Relation , the Reporter addeth , that this newes is most certaine and true ; as may appeare by the numberlesse company of letters written to this purpose , and will ( as hee saith ) appeare at the next Franckford Mart , by the store of Bookes which would then flye abroad in the World , for the witnessing of this thing . Hee yet goeth on further , and for more abundant proofe , telleth vs , that Puteanus , the Generall of the Iesuites , who liued within twelue miles of Geneua , had by writing related this newes , adding moreouer , that himselfe was one of those Fathers , whom the Pope had appointed to goe and instruct the Citizens of Geneua . Yea , and moreouer , saith the Relator , the Landgraue of Hessen , being scared with this newes , sent messengers to Geneua , who after their returne confirmed all this to be true . This they reported of Beza ; without either fear of God or reuerence of men . For all this while Beza was aliue ; and continued preaching and writing against the superstitions and idolatries of the Romane Church , for diuers yeeres after . And for the clearer detection of this shamelesse lye , he wrote a Booke , the title whereof is Beza rediuiuus , Beza returned to life againe : Wherein he hath laid open the Iesuites forgeries , to the shame of their Order . I could bring more instances of their abominable forgeries of this kinde , but I am afraide to cloy the Reader with such vnsauoury fictions . Yet two examples there are , ( both within mine owne knowledge and experience ) which I cannot omit , without some short rehearsall . The one is , of the famous Diuine , Doctor Rainolds , President of Corpus Christi Colledge in Oxford : and the other , of the worthy Prelate Doctor King , Bishop of London , my euer-honoured Lord. Of the former , some well-willers to the Romane-Church , were discouered to haue diuulged reports , in the time of his long sicknesse , ( for hee died of a lingring consumption ) that hee voyded his owne Ordure vpward by the mouth : ( of which lye what construction ill mindes would frame , any man may easily conceiue . ) This report was brought to him while he was yet aliue , which made him to send for the partie , who was said to be the author , or at least a reporter of this forgerie , and shewed him what the matter was , that hee vsed to spit out of his mouth , euen the very same that other such sicke men vse to doe . But these lyers might haue proceeded perhaps to fowler fictions , had they not beene preuented by the timely prouidence of some learned , and his louing and religious friends . For they remembring and considering the shamelesse practices of Papists , in scattering false newes to disgrace the Worthies of our Church , came to him the day before his death , put him in minde of their false dealing , and desired him , that for the preuenting of such slanders after his death , hee would now make an open confession of his faith , and constant beliefe . Which he being not able to doe with his owne mouth , his speech hauing fayled him some dayes before , left the composing of a forme of Confession to them , to which hee would subscribe . And they considering his weakenesse , framed it in generall and few words , in this manner ▪ These are to witnesse vnto all the world , that now in this my weakenesse , wherein I looke for my dissolution , and hope shortly to be with my Christ , I die in a constant beliefe , perswasion , and profession of that holy truth of God , in defence whereof I haue stood both by writing and speaking , against the Church of Rome , and what soeuer other Enemies of Gods truth . And for mine owne resolution touching mine owne state of Saluation after this life , I assure my selfe thereof , by the merits of Christ Iesus onely , into whose hands I commend my spirit , as vnto my faithfull Redeemer . To this he readily subscribed with his owne hand ; Iohn Rainolds . And his friends then present , who had beene eye-witnesses and eare-witnesses of the whole passage of this businesse , did by their hands witnesse the truth of the act to the world , in these words : That hee made this Subscription with his owne hand , with such willingnesse and chearefulnesse , as ministred great comfort vnto vs , who were then present ; wee testifie by this subscription of our names also hereunto . May 20. 1607. Henrie Airay Vice-Chancelor . Henrie Wilkinson . Edward Rilston . Richard Taylor . Henrie Hindle . Daniel Faireclough . Henrie Mason . Alexander How. Iohn Dewhurst . The Originall hereof signed with Doctor Rainolds owne hand , and subscribed by the afore-named parties , I haue in my custodie : out of which this is a true and faithfull Transcript here published . Now blessed be his counsell , and blessed be hee of the Lord , that gaue this aduise for the stopping of these slandrous mouthes . For had not this preuention beene vsed afore-hand , we may feare that such as belied him in his sicknesse , would not haue spared him after his death . And for want of some such prouidence and preuention it is , that that Reuerend and learned Prelate , ( whose memory is precious with all good men that knew him ) our late Bishop of Lo●don I meane , mine euer-honoured Lord and Patrone : for want , I say , of some such prouidence afore-hand , this glorious Soule hath beene traduced by worthlesse pennes , and foule-mouthed fiends ( the indignitie of the thing maketh mee , against my nature and custome , to giue them that name whereof they are most worthy ) as if hee had made defection to the Roman Church ; to whose errours notwithstanding he shewed himselfe an Enemy to his dying-day : as those that knew him inwardly , doe know very well , how in the very time of his sicknesse , hee spared not vpon occasion to expresse his zeale that way . But of all foule-mouthes , that haue slandered that blessed Soule , hee that wrote the Bishop of Londons Legacie , is the most shamelesse and impudent lier . The Author of the Protestants plea is but a milke-sop to this noble Champion : and Father Persons himselfe must now be forced to resigne vp to him the Whetstone , which his secular Brethren bestowed vpon him for his excellency in the fittening Trade . For they and other of their fellowes , haue played their prizes well : but this L●yer excelleth them all . He hath made two publications of one indiuiduall Booke , qualifying , or rather destroying in the latter , some transparent lyes , which with an Whores forehead , and without regard of the Worlds censure , hee had auerred in the former . For , in the yeere 1622. when hee first diuulged this Libell , he made the worthy Bishop to speake those silly Motiues , which his worthlesse selfe ●ad deuised . And so hee went masked vnder the Bishops name : but with such difformitie and disproportion euery way , as made mee remember the Asse in the Fable ; which presuming to weare the Lyons skinne , did by his long eares bewray himselfe to be an Asse notwithstanding . He saith , that the Bishop himselfe did penne those Motiues , and deliuered them to this Publisher , this publique Lyer , to be committed to the Presse . I would the world were worthy to vnderstand what rare man this is , that had such inward acquaintance with that learned and wise Bishop , as to heare from him the secrets of his heart , and to receiue from him the studied Reasons of his Conuersion , which were neuer made knowne to any bodie else . And sure , it were a great honour to see that face , that could come and goe , and conuerse with the Bishop about these weightie affaires , and in this serious manner , without being once seene of any other man ; as if by the vertue of some Gyges his Ring , he had bin transformed into an inuisible Spirit . But he goeth on , and saith that the man is knowne that reconciled the Bishop to the Romane Church . But it is to be feared , he will neuer make knowne the mans name to the world , lest if the Reconciler should proue more shamefaste , then this Publisher is , hee might returne the lye vpon the Author that deuised it , and spit his shame in his owne face . And yet say , hee both can and will name the man , what great mastery is in this ? or what great credit might such a circumstance , comming from an Equiuocator , gaine to his cause ? For did not Puteanus the Prouinciall of the Iaesuites , name the man that reconciled Beza to their Church ? Yes ▪ He said expressely ( not with Ifs and And 's , as this Publisher doth ) that the man was the Bishop of Geneua . And did hee not name beside , both the man that was sent to catechize the Citizens of Geneua in the Romane Faith ; and the man that sent messengers to enquire of this news in Geneua , & found it to be true ? Yes . For , for the one ▪ he nameth himselfe , who among others , was going to Geneua to instruct them . And for the other , hee nameth the Lantgraue of Hessen , who was a Prince not farre off , and knew the vndoubted truth of this newes . Iesuites and Equiuocators are ashamed of nothing . And yet , I would we might be so much beholding to this Publisher , as to publish the Reconcilers name , that performed so great a worke for this great man. To this purpose this publike Lyer spake in the first publication of his Booke ; which not long after was suppressed and kept from the view of the world . I suppose , some of his Superiours more wary then himselfe , being ashamed of such shining lyes , did call in the Booke , till some kinde of qualification might temper those shamelesse and hideons vntruths . And then in the yeere following 1623. hee made a new publication of the same worthy Worke , changing onely the Title-leafe , and the Preface to the Reader . And in this second publication , hee is contented to owne his owne abortiue Brat , which in the former hee had without shame fathered vpon the worthy Bishop : and wisheth that himselfe may be taken to haue written those motiues , as a precedent or patterne warranting any Protestant in the change of his Religion , though by a Poeticall freedome peculiarly applyed to the Bishop . And whereas throughout the whole Booke , hee maketh the Bishop speake what himselfe had forged ; hee now giueth his Reader leaue with his full consent and allowance , to suppose all these passages to be fictiones personarum , and warranted by the figure Prosopopeia , that is , a fiction of the Person . It were some signe of grace , if he had acknowledged the whole fiction , as hee doth this part of it . But he goeth on still : and euen in the new altered Preface , or Aduertisement to the Reader , hee accuseth the Bishop of defection from his Religion ; and by a figuratiue kinde of Pre●er●tion , hee spareth pere●●p●orily to affirme , that the Bishop did write and deliuer to others any Reasons or Motiues of his change in Religion . In which speech , this Slanderer would haue his Reader to vnderstand that , which himselfe dareth not speake ; that when it shall appeare to be a shamelesse forgery , hee may wipe his mouth with the Whore in the Prouerbes , and say , that hee said it not . But , foule-mouth , if thou hast any thing to say , spit out : and labour to giue some satisfaction to the World , to auoid the euidence of coozening the liuing , and slandering the dead . For know , that the World already is possessed with this opinion , that thou must needes be some ignorant Iesuite ▪ ( for none else can be imagined to be so Bayardly bold . ) And if now thou forbeare to produce some proofe , or some probabilitie , or some possibility , how these things might be ; wee shall resolue vpon it , that Persons his ghost is risen from the dead , and hath brought with him seuen other spirits worse and more lying then himselfe ▪ and that that is the reason , why such vast and shamelesse Forgeries doe shew themselues in this man. But I leaue this Lyer for this time : and humbly pray the Worthies of our Church , that they would take these things into their consideration : and as men that deale with Thornes , doe fence their hands with thicke Gloues ; so seeing they doe liue , and must die in the middest of such slanderous Tongues , they would arme themselues against such malice , by an open profession of their Faith , at such times especially as they are ready to leaue the World ; lest they may be slandered after their deaths , when they will want libertie to defend themselues . But heere I stay my course . For I perceiue I haue in part digressed already ; and yet not so , as that I am gone from the matter in hand . For I was saying , that Equiuocation did serue the Masters of it for this turne among others ; that by it they might without scruple of cons●lence , defame and belye the Worthies of our Church , that so they might gaine the more credit to their owne . Now how they vse to defame our learned men , I haue declared fully by this digression , if the Reader will so esteeme it : and what vse Equiuocation may stand them in this practice , will not be hard for any man to conceiue . For a wonder it might seeme , that men of any religion or conscience , should endure themselues , while they broach such broad-faced lyes . But the Arte of Equiuocation will presently remoue all such scruple or grudge . For it teacheth how to speake all vntruths , without telling of the least lye : and so the Equiuocator needeth not to haue any scruple in that respect . And this doubt being once remoued , there can be no further let to hinder their proceeding . For , what though the Heretiques complaine of wrong and iniustice done to them in their good name ? that skilleth not . For , in ordine ad Deum , and pro bono Societatis , that is lawfull enough , or rather very meritorious . For the a Seculars tell vs , that when a Priest complained to the Iesuites , or some one among them , of wrong done to Master Bennet by their defamation , reply was made , that it was necessary or conuenient hee should be disgraced , because hee was against their Societie . Where the Author or Authors of that Booke adde further , that the Iesuites hold such deuillish Principles , whereby they may at pleasure defame whom they please . And if they take such libertie of Conscience against their own Catholique Brethren ; they will out of question make no bones to slander and disgrace an Heretique . This then is one turne among the rest , and it is a speciall one and of great vse for their purpose , that by this Arte of Equiuocating , they can defame and disgrace , and ( as we plaine-dealers doe call it ) belye whom they will , without any offence or grudge of conscience . Sixtly , In ordinary dealings and course of life , Equiuocation may serue them , for concealing of any truth , or perswading of any vntruth , if either of them may make for their aduantage . So a Nauarre telleth vs , that if wee be asked what wee haue eaten , how much money wee haue , what wee haue heard , &c. In these and all such cases as these , if there be aduantage to be gotten by it , we may by this fine Arte , conceale the truth , or speake an vntruth , so as by subintell●ction ▪ or a mentall reseruation , wee make vp the matter . And the b Seculars tell vs , that the Iesuites make Equiuocation to serue their turnes so frequently in this kinde , as , that their owne Catholique Brethren ; nay , their fellow - Priests can scarce tell when they speake sincerely , when otherwise . They might haue added , no nor their holy Father the Pope neither . For , Father Standish coozened and deluded him also , by Equiuocation , thereby to oppresse the Secular Priests ; as c they complaine in diuers places of their Bookes . And if this Arte can serue for this turne , when they deale with his Holinesse himselfe ; no maruell if they make the same vse of it , whensoeuer they haue to deale with 〈…〉 enemies of their R●ligion : as Father 〈…〉 who d giuing his Faith , in verbo 〈…〉 prisoner to the Knight-Marshall , yet did 〈…〉 word and that Oath . But the good Father ( say his Secular Brethren ) had perhaps some mentall 〈◊〉 ▪ wherewith to rescue his Soule , at least from remorse , though not from the Deuill . As for example , as hee was in that minde hee would be true prisoner , or for any thing the Keeper should know to the contrary , till hee were escaped ; or that hee meant not to runne away on his head , but on his feete ; or that hee would not breake away so long as the Knight-Marshall or his Deputie stood by and looked on ; or that hee wo●ld not breake away as a Priest , but is a Iesuite ; or that hee would not 〈◊〉 with a minde euer to come againe with his will 〈◊〉 that null● fides s●uanda Haereticis ; or , how many Ors might I make vpon this point ? saith the Author of that Booke . But the point is plaine , and as well proued to be true , of all sorts , as heere it is affirmed of the Iesuites ; though I will not denie these Fathers the precedencie in this practice . Equiuocation then serueth for many singular turnes , and for vses of great consequence and moment : and therefore it is no maruell that they doe so hugge and embrace it , as a dearling of great worth . CHAP. V. Of the Grounds and Arguments , either for or against Equiuocation . IN setting down the Reasons on either side , I shall not neede to be long ; because I haue beene large already in vn●olding the nature and conditions of this Art , in the points hitherto spoken of : and the discouery of such a monstrous deuice is argumēt inough to disproue it . It may then be sufficient for this place , first , to answere the chiefe Arguments , which are brought in defence of it ; and then in the second place , to set downe some fewe Reasons , that may refute it . And first , for their Arguments , they are many in particular ; for Father Persons findeth 8 or 9 at least , in one piece of a Chapter : & how many then might he haue found , if he had sought all the Chapters of the Bible , in the like maner ? But the Wren hath moe birds then the Eagle : and errors doe more vsually abound with their rotten proofes , then Truths doe with sound and substantiall Reasons . And it is no maruell . For a false Conclusion hath no direct or good proofe at all : and Cauils and impertinent flourishes for euery thing , may bee infinite and without number . And so it is in this case . For such proofes , as the 8 or 9 are , which Father Persons findeth in one Chapter , he might haue found 8 or 900 in the compasse of the Bible . But howsoeuer the particular allegations be so many ; yet all of them may easily be reduced to some few heads : and so many of them together may be cut off at one blowe . The Heads then , to which the substance of all that they say , may be reduced , are these three . 1. Examples of holy men . 2. Examples of God himselfe . And 3. Examples of Iesus Christ our blessed 〈◊〉 . And first , for Examples of holy men , they being in , the Patriarches and Prophets , and other Saints of God. For Abraham , say they , did equiuoca●e , when he said of Sarah , that she was his Sister : and 〈◊〉 , when hee said , I am thy first-borne Esau● and Moses , when he said to Pharaoh , that they would 〈…〉 the Wildernes , but meant to go to 〈◊〉 and Samuel , when he said , he went to offer 〈◊〉 , but principally intēded to annoint Dauid to be King of Israel : and Dauid , when he told Ahimelech ▪ The King 〈…〉 a businesse , &c. and Ieremie , when ●o question of the Nobles , who demanded of him , What saidst thou to the King , &c. He answered , I presented my supplication to the King , that he would not cause me to returne to Ionathans house , to 〈◊〉 there : whereas hee talked with 〈◊〉 , concerning his yeelding vp to the King of Babylon . For answere to these and the like , I note 〈◊〉 things , by way of preamble . 1. That the old Hereticks , th● Priscillianists , who defended the lawfulnesse of 〈◊〉 , as now the Papists doe of Equi●●cating , did alledge 〈◊〉 same places and examples , at least m●ny of them , for proofe of their heresie ; which our Iesuites doe for confirmation of their opinion . And they had better shew of reason then these men haue ; for diuers of those Instances were either direct and culpable vntruthes , or seemed at least to border too neere vpon such obliquity : but as for this new found Equiuocation by mentall reseruation , it hath no shew nor semblance of probability , to be gathered from them . 2. That neither S. Augustin , who most diligently confuted those Heretikes , nor any other ancient Writer , for answering of these obiections , did euer flee to this Arte of Equiuocation ; or once say , that those Fathers and holy men did not lye in any of those speeches , for that they spoke the truth by a mentall reseruation . Which answere , if it had bin true , had beene most pertinent and easie ; as our late , Equiuocators doe not only confesse , but bragge of it too . For a Nauarre saith ; that from his doctrine of Equiuocatiō , there ariseth , or may bee gathered , nouus modus excusandi à mendacio Patriarchas , a new way to excuse the Pa●riarches from lying . Where , when he saith that it is a new way , he acknowledgeth that it was not knowne to St. Augustin , or those other Worthies , who in former times did beate downe these Errours of the Heretikes . And when he saith , that this way ariseth out of his doctrine , he intimateth , that if the Fathers had knowne this , they might easily haue answered the Priscillianists , by interpreting those Texts after his new way . Now from hence it followeth , that the Ancients did not vnderstand these passages of Scripture , as making any thing for Equiuocation . And therefore , when Equiuocators alledge S. Augustin , and some others of the Fathers , for their interpretation , they abuse both their Readers , and the ancient Fathers . These things being first noted , I come to giue a more direct answere to the obiections ; and it is this ; As they affirme , so I deny , that these or any of these sayings alledged , were meant , or are to bee vnderstood and construed with any Equiuocall reseruation . Yes , say they , that they are . For if they bee not so construed , they are apparent lyes , which may not be supposed of those holy men . Answ. 1. If they be not vnderstood and made true by mentall reseruation , they are apparent Lyes , say they . If this doe not follow , then our Equiuocators doe great wrong to those ancient Worthies . And plaine it is , for diuers of them , that they doe so . For when Abraham said of Sarah , She is my Sister ; and when Moses said to Pharaoh , We must goe three dayes &c. and when Samuel said to the Elders of Bethleem , I am come to sacrifice vnto the Lord — ; and when Ieremie said , I presented my supplication &c. these speeches were all of them true , in the words as they lye , and according to the common acception and meaning of them . And therefore there is in them no Iesuiticall Equiuocation , in which the words are false , till a secret thought doth make them true . And in this sence , and to this purpose , Abraham doth interpret his owne meaning , and explaine his words . For when Abimelech challenged him for concealing his wife , and asked , What sawest thou , that thou hast done this thing ? he answered for himselfe , Because I thought , Surely , the feare of God is not its this place , &c. and yet indeed she is my Sister ; she is the daughter of my Father , but not the daughter of my Mother . In which answere we may note three things . 1. He sheweth the reason which moued him to conceale her to be his wife ; Because I thought the feare of God , &c. 2 He defendeth his speech to be true as the words doe sound ; and yet indeed she is my Sister . q. d. That which I said is very true . And hereby it appeareth , that Abraham did not equiuocate ; because Abrahams words in their vsuall signification , and as they were vttered by him , were true : but the words of an Equiuocator , as they are vttered , are false , till an inward reseruation do patch them vp , and make a truth of them . And it further hereby appeareth also , that F. Persons did not only belye Abraham , but Almighty God himselfe , when he saith , that a both Abraham and Sarah said , that shee was not his Wife , but his Sister : and that this was one among diuers sayings and speeches in Scripture allowed by the Holy Ghost . Thirdly , Abraham explaineth his words , or rather sheweth how they were true and vnfaigned , and that is , because she b was his neere kinswoman on the Fathers side , and such women in the vsuall language of those Countries , were called their Sisters . Abraham then sheweth that his speech was true , because the thing was so , as his words did sound ; and not because he had some secret reseruation in his minde , by additiō wherof they became true ▪ And this sheweth againe , that in these words of Abraham , there was no Equiuocation , such as our new Doctros doe imagine . And Abrahams example in interpreting his owne words , may serue vs for a patterne to interpret the rest by . And so ; as he said , Indeed she is my Sister , as I said : so we may say of them , Indeed , and intruth the things were so , as they said . Only in these examples , though all that was said , was true : yet something that was true , was concealed ; which we grant to bee lawfull : nor doth it any way helpe the Iesuites , or fauour their imaginary fiction . Answ. 2. When they say , If the speeches be not vnderstood with mentall reseruation , then those men told a Lye : I answere , that that may be granted of some of them , without any absurdity , or wrong of those worthy men . For if we be forced to confesse , that Dauid did commit murder , why should we bee afrayd to confesse that he told a Lye , if he vttered any such words as had not a true meaning , as our Equiuocators say that he did ? And if we grant it in Dauid , what harme is there , to acknowledge it in others of Gods best seruants , if by the Text and their owne speeches , any such thing doe appeare ? If then any of these holy men did speake words which were vntrue , wee may without inconuenience grant , that as they did sinne in other things , so they might in this : and therefore herein we must not take example by them , to doe as they haue done before vs. This answere S. Augustin maketh to the Priscillianists , when they alledged the example of ancient men and women , to prooue that Lying was lawfull . For a when we reade of these things in the Scriptures ( saith he ) we must not therefore thinke that wee may doe them , because we know that they did doe them ; lest we violate Commandements , while without choice wee follow examples . Say then , that the words of some of those holy men cannot haue a good meaning or true construction , in themselues considered ; it will be no inconuenience , to grant that such good men did therein doe amisse , and made a Lye. And ( to speake more particularly to the point ) so I thinke Iacob did , when hee said , I am thy first-borne Esa● : and Dauid , when hee said , that hee had made a rode against the South of Iudah , &c. 1. Sam. 27. 10. And so wee may say of Rahab , and the Mid-wiues of Aegypt , and some others . Obiect . But S. Augustin b doth excuse those words of Iacob , from being a lye . Answ. 1. Be it so . Yet S. Augustin doth not interpret them to be vnderstood and made true by any reseruation in the mind . And this doth no way helpe our Equiuocators at all . 2. Say that S. Augustin doe giue vnto those words a more fauourable construction ; yet Cornelius à Lapide disliketh that , and preferreth the other opinion , which granteth that Iacob did lye , before this of S. Augustin . And for that interpretation , he citeth S. Chrysostome , Lyra , Caietan , Lippoman , Pererius , and others . 3. Dominicus Soto , a learned Frier , doth defend or excuse both Saint Augustine & Iacob in this manner ; It may be ( quod puto sentit Augustinus , Which I thinke was Augustines meaning ) that those words of Iacob , were vsed in that Countrey , in that signification and meaning that they might be vttered by him , without telling a lye . But howsoeuer it be , Iacob was so plaine a man , ( saith à Lapide ) that it is not to be supposed that hee did vse equiuocation in his speech : nor doth any of former time so vnderstand his words . 2. The second head of Arguments , containeth the example of Almightie God , the God of Truth . But what hath this iust God , this God of Truth done or said , for which hee should be thought to equiuocate , that is , to keepe one meaning to himselfe , and to deliuer another to his people , and by a double-sensed proposition to deceiue them , whom he professeth to teach ? Yes , say these men , he said to Niniueh , Yet forty daies and Niniueh shall be ouerthrowne , Ion. 3. 4. And he said to Ezekias , Set thine house in order : for thou shalt die and not liue . I● . 38. 1. And yet neither of these came to passe , according to these words spoken . And therefore they are not true , vnlesse they be helped by some inward reseruation , seeing in the sence that the words yeeld , they were not fulfilled . Answ. These and other such speeches of God , are words of Commination and threatning . Now words of Commination in Scripture , are meant by Almightie God that spoke them , and are vnderstood by men that heare them , with exception of repentance and amendment , or some such conditions in the persons against whom they are vttered , as may moue GOD to reuoke the sentence . For God himselfe hath declared his owne meaning to be so , in such like sentences and speeches . a At what instant ( saith he ) I shall speake concerning a Nation , and concerning a Kingdome , to pluck vp and to pull downe , and to destroy it : if that Nation against whom I haue pronounced , turne from their euill , I will repent of the euill , that I thought to doe vnto them . And b when I shall say to the Righteous , &c. And when I say to the Wicked , Thou shalt surely die : if he turne from his sinne , &c. none of his sinnes , that he hath committed , shall be mentioned vnto him ▪ &c. And according to this plaine Rule giuen by God himselfe concerning his own words , we are to vnderstand Gods threatnings , with some such exception . As for example , yet fortie daies , and 〈◊〉 , &c. that is , vnlesse Nineu●h repent , and obtaine Gods fauour for their preseruation . And , Thou shalt die , &c. that is , vnlesse thou by prayer and humiliation obtaine Gods fauour , to lengthen thy life beyond the ordinary course , or such like . And these exceptions are not secret reseruations , kept in Gods owne brest , and concealed from the hearers , as the Iesuites reseruations are ; but they are conceiued and euer haue beene vnderstood by men acquainted with Gods language , to be meant by the very words . And therefore when God had threatned the Iewes , yet the Prophet exhorteth them to repentance , that so they might moue God to stay his iudgements , c Who knoweth ( saith hee ) if hee will returne and repent , and leaue a blessing behinde him ? And Daniel , when he had told Nebuchaduezzar of Gods Decree against him , yet hee giueth him counsell d to breake off his sinnes by righteousnesse , and his iniquitie by shewing mercy to the poore , that this might be a meanes to lengthen his tranquillitie . Yea , and in the very examples alledged to the contrarie , when Ionas pronounced , yet fortie dayes , &c. the men of Nineu●h , as either hauing had some aduertisement thereof by Scriptures , or by some of Gods people , or conceiuing so much by the common light of reason , they did vnderstand these words of the Prophet as a threatning , that implyed an exception of repentance . And therefore the King with his Nobles proclaimeth a Decree , a Let Man and Beast be couered with sackcloth , and cry mightily vnto God , &c. For , who can tell if God will turne and repent , and turne away from his fierce anger , that wee perish not ? And when God had threatned Ezekiah , Set thine house , &c. yet Ezekiah b turned his face to the wall , and prayed to the Lord , &c. Where his prayer for freedome , sheweth that hee vnderstood not Gods threatning to be meant without exception . And thus the people of God haue euer beene wont to vnderstand such like speeches , till our late Doctors of Rome haue made God to be an Equiuocator , that they might alledge him for a patrone of their sinne . The third head of Arguments , containeth the example of our blessed Sauiour ; who though hee were the Truth it selfe , and that there was neuer any guile found in his mouth , yet these men will needes draw him in , to be a fauourer and ring-leader of their falshoods and vntruthes . And so did their Predecessors , the Priscillianists doe before them . For they ( as c Saint Augustine saith of them ) for defence of their Doctrine of lying , brought testimonies out of Scriptures , and encouraged their Schollers by the examples of Patriarchs , and Prophets , and Apostles , and Angels , non dubitantes addere etiam ipsum Dominum Christum , making no scruple to adioyne also our Lord Iesus Christ , as a patterne of their lyes . And right so for all the world , doe our Equiuocators deale now-a-dayes . They bring examples of Patriarchs , and Prophets , and Apostles , and blessed Angels , not fearing to draw in God himselfe , and Iesus Christ his blessed Sonne , to be Abettors of their frauds . But of God wee haue heard what they say already : let vs now heare what they say of Iesus Christ : and how , and when , and wherein hee vsed this Arte of Equiuocation . Yes , say they , he did equiuocate , when being with two of his Disciples , d hee made as though hee would goe further : and when speaking of the day of Iudgement , he said , a But of that day and that houre knoweth no man — , nor the Son , but the Father onely : and when hee said to his Brethren , b Ego non ascendam , &c. I will not goe vp to Ierusalem to this Feast , and yet hee meant to goe vp , and so went ; and diuers other times . Ans. Neither in these , nor in any other place , was our Lord , the spotlesse Lambe of God , euer found to equiuocate , according to the rules of this new Arte. Not in the first place , Luke 24. 28. For first , there our Lord is said to doe something ; hee made as though hee would goe further : but he is not said there to haue said any thing in which this supposed reseruation might be vnderstood . Ob. Yes , but deedes also may signifie as well as words . Ans. Deedes sometimes are equiualent to words , and doe signifie as well as words doe : and that is , when as words , so they doe declare our meaning , ex instituto , or by some kinde of compact and agreement among men . And that may be done two wayes . First , expressely , when some words ioyned with the deedes , doe declare that to be the meaning and purpose of him that vseth them . As when Iudas kissed his Master : this signified that hee was Iesus , whom they came to apprehend , because before hee had giuen them this signe , c Whomsoeuer I shall kisse , that same is hee . And when Iesus gaue a sop to Iudas , that signified that hee was the Traitor , because hee had told them before , d Hee it is , to whom I shall giue a sop , when I haue dipped it . And so , when an oath is ministred or tendred vnto vs , if wee lay the hand vpon the Booke , and kisse it , this signifieth that wee consent to the taking of the Oath , because that is appointed and required for this purpose . Secondly , deedes may bee equiualent to words , when by some outward circumstances wee doe declare , that we intend them as signes of our meaning , and doe referre and vse them to that purpose . In this kinde , wee may see a man , who is borne deafe and dumbe , to talke and conferre with his neighbours . And in this kinde a shrugge of the shoulder , ( if as Persons saith , it be so meant and taken in Italie ) may be a signe , and haue the signification of a Negation or deniall . And when a man openeth his mouth , and sheweth a defect in his tongue , and maketh a gabbling noyse and vndistinct sound , this is a signifying deede , and doth import that that man is dumbe . In either of these kindes , deedes and gestures are equiualent to words , and may containe truth or falshood in them , as well as words doe . But else , deedes and gestures , if in some such manner , ex instituto , by appointment and agreement among men , a they be not referred and intended for signification of our minde , though they may carry shew , and men may gather some meaning from them , yet they are not equiualent to words ; neither is there any lye contained in it , though the shew be not answerable to the thing . And such a deede as this , was that of our Sauiour , when hee shewed by his gesture , a purpose of going further : and therefore this needeth no reseruation to make it true ; seeing without any reseruation it hath no false or lying signification , such as words haue . And thus Lucas Brugensis , a learned Diuine of the Roman Church , doth vnderstand and interpret this place . His words ( that the Reader may iudge of his meaning the better ) are these , b I see ●o more shew of a lye in this fact of Christ , then when before he seemed to be a stranger or a way-faring man. And he giueth his reason , why hee thinketh there is no vntruth in this deed and gesture , c for there is a great difference betweene words and deedes . For words by their first institution haue the power or vse of signifying ; but so haue not deedes . And hence he inferreth that deedes , actions , and gestures , though oftentimes they be , yet they are not alwaies signes either of some ensuing action to follow , or of our present purpose and meaning ; nor haue they the nature of a lye in them , etiamsi ad decipiendum aliquando siunt , though they be sometimes done , to deceiue the vnderstanding of the beholder , and to make him beleeue that which is not true . So that if our Lord did make shew of going further , and intended it not , as Father Persons saith ; yet in this learned mans iudgement , there was no lye in it : and consequently there needeth no mentall reseruation to saue it from being a lye . Secondly , and more agreeably to our Sauiours mind , wee may answere and say , that our Lord made as if he would goe further : yea , and meant it too , if their intreaties and importunitie had not stayed him . Therefore the Text saith , They constrained him ; that is , they importuned him to stay ; and he , ouercome by their intreatie , stayed with them . The clearer meaning of which words , we may the better conceiue and vnderstand by a like speech , Luke 9. 53. For there it is said , The Samaritans receiued him not , because his face was as though hee would goe to Ierusalem ; that is , by his behauiour it seemed that hee meant to goe thither : and so hee did meane it indeed . And so in this place , when it is said , that hee made as though hee would goe fur●●●r ; the meaning is , that hee tooke his leaue , and bad them farewell , or vsed some other such like behauiour , which made it seeme , that hee meant to goe further . Yea , and so hee meant indeede , sauing that at their request hee was contented to abide with them . And thus Barradius , and Ribera , two famous Iesuites , doe interpret this place . Wee may answere saith the one of them , a Dominū voluisse vlteriùs progredi , si non retineretur à Discipulis , &c. That our Lord indeed would haue gone further , had hee not beene detained by his Disciples , and that there was no vntruth in this shew . And the other , a Nihil veritas fingii , Christ who is the Truth doth not feine any thing . But the common sort might thinke that hee did feine , but it was no fiction or counterfeiting ; b For if they had not detayned him , he out of doubt had passed by , and had gone on further . Thus not onely the euidence of truth , but the authoritie of Romish Doctors and Iesuites doe vindicate this place from that false glosse that Persons putteth vpon it ; and doe free our Lord Iesus from that slanderous imputation , which the Iesuite doth lay vpon him , when c he saith that Christ in this place did equiuocate : and when d hee calleth this dealing of his , The dissimulation and fiction of our Sauiour . The second place mentioned , and produced for Equiuocation , is that speech of our Sauiour , Mar. 13. Of that day , and that houre , &c. This pr●position ( saith e Persons ) had some reseruation of mind , for that otherwise it had beene false . Ans. Not so ▪ Nay this inference of the Iesuite is false and foolish too : for our Sauiour , according to his wonted manner elsewhere , speaketh of himselfe , as he was reputed and knowne to be , that is , as he was man. And in that sense , the words haue an vsuall and cleare construction and signification ; which is , that as he was man , he knew not of that day . This interpretation ( as f Persons doth acknowledge ) is giuen by ancient Fathers in great number . Nor is this a mentall reseruation , as Persons would haue his ignorant Reader to beleeue : but an interpretation vsually meant and vnderstood by Christians , in these and such like speeches as these . And therefore our Sauiour in this sētence did not keepe one secret sence to himselfe in his inward minde , and signifie another to his Disciples in the words vttered . But if it be an Equiuocation , such as they fancy , what then shall the reseruation be ? Persons , knowing that no man before the late inuention of this new Art , did euer thinke of secret reseruations , or mentall imaginations in our Sauiours words ; calleth euery Exposition that any good Author giueth , by the name of reseruation , and reckoneth that Author , for a fauourer of his , like the mad man in Athenaeus , who when any ship came to the Hauē , put it in his Tables as one of his owne . But that which carrieth most shew of a reseruation , is this ; The Sonne doth not know the day of iudgement , meaning that hee knew it not so , as hee would discouer it vnto them . For this explicatiō is giuen by Saint Augustine , and other Fathers , saith Persons ; and hee addeth , ( as triumphing in so plaine a proofe ) that this exposition expresseth the very same reseruation in Christs words , which they talke of in their mixt and equiuocall propositions . Ans. To this I answere two things : First , That the Exposition giuen by those Fathers , doth not imply any equiuocall reseruation . Secondly , That it doth not giue the true sence or meaning of the place . First , It containeth not any Iesuiticall reseruation . For those Fathers which giue that interpretation , The Sonne knoweth not ; that is , not to make you know it : or rather , the Sonne knoweth it not ; that is , hee doth not make you to know it ; doe fetch and gather this exposition , not from any secret conceit reserued in our Sauiours minde , but from the vse and acception and signification of the word , as it is vsed in Scripture . For so , say they , this word , scio or noui , is often vsed . As when God said to Abraham , Now I know that thou feare●● God : and to the Israelites , The Lord your God proueth you , that hee may know , whether yee loue the Lord , &c. the meaning is , that hee may make you to know . And from this vse of the word scio , to know , frequent , as they say , in Scriptures ; they thinke they may be the like reason , keeping the same proportion of speech , interpret the word Nescit , knoweth not the day ; that is , hee doth not make you to know it . Concerning which meaning of the Fathers exposition , if the learned Reader desire any further proofe , he may haue enough to satisfie his minde , in that reuerend and learned Bishop who wrote against Eudaemon-Ioannes . Now this interpretation of the word , being drawne from the vsuall acception of it in Scripture , is nothing at all to the Iesuites purpose , who fancieth a secret clause kept in the minde , but no way included in the vse of the word . Secondly , This interpretation , The Sonne knoweth no● ; that is , hee doth not reueale or make it knowne to you , as it maketh nothing for the Iesuites Equiuocation , so it is not greatly to our Sauiours meaning . My reasons are two . First , If that were the meaning , then it would follow , that the Father did so know the day of iudgement , as that hee did reueale it vnto them . For that which this sentence doth deny of the Sonne , it doth by vertue of the exceptiue particle adioyned , affirme of the Father ; No man , no nor the Sonne doth know it , but the Father . Where , if wee fill vp the construction , and make the sentence perfect , the whole speech must be this ; No man , nor Angell , neither the Sonne , doth know it , but the Father hee doth know it . Now in this speech take the word [ know ] in the sense of those Fathers , hee knoweth ; that is , hee maketh to know , and then the sentence thus expounded , in plaine words will be this , No man , nor the Angels , neither the Sonne , doth make you to know the day of iudgement : but the Father hee doth make you to know it . But this is not true of the Father ; and therefore that is not the true interpretation or meaning of the word . My second reason is , Our Sauiour in these words , No man — knoweth ; meant to shew how secret and vnknowne the day and houre of Gods iudgement was ; but take the word in this sence , hee knoweth not ; that is , hee reuealeth not , or doth not make you to know : and then this sentence doth not imply or inferre or signifie any secrecie of that day . For , if thousands knew it , yet it might be said of them all , They know it not ; that is , they doe not reueale it , or make you to know it . And consequently , this interpretation doth crosse our Sauiours meaning , and ouerthrow that , for which hee intended it . Now , lay these together , and then there is lesse then nothing in our Sauiours speech for the Iesuites purpose : both because the word cannot beare that sense in this place , which onely might seeme to fauour them ; and because , that sense , as it was vnderstood by the Fathers , was not meant to include any such reseruation . And so I haue done with this second place , which is the one of the places , that Doctor Norrice did defend his Equiuocation by . Onely , lest some Popish Cauiller , according to their vsuall manner , should raise clamours after mee , that I doe deny and gain-say the exposition of the Fathers : let the Reader remember , that the other interpretation , which I follow , is confessed by Father Persons to be giuen by other Fathers in great number . And againe , if any shall quarrell with mee for leauing an exposition of some Fathers , where I haue so good reason for it ; let him know , that I can produce diuers of their owne Writers , who doe reiect as great a number , and perhaps vpon lesser reason . Thirdly , The third testimony is from the words of our Sauiour , Iohn 7. 8. which Father Persons and other Equiuocators recite thus , Ego non ascendam ad diem festū istum , I will not goe vp to Ierusalem to this Feast ; and yet ( say they ) he meant to go● vp , and so he went. And therefore here he had a secret reseruation . Asw. They corrupt the Text two waies , 1 by altering the words . 2 by peruerting the sense . 1. By altering the words . For the Originall Greeke is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , I doe not yet goe vp . And their authentick Latin , Ego non ascendo , I doe not goe vp . And whereas some Copies had corruptly read it , non ascendam , I will not goe ; a Lucas Bragensis , lest any man might afterward mistake , hath giuen admonition , that according to the Roman Correction of their Bible , set forth by the Popes authority , they may not change ascendo into ascendam . Yea , and their Rhemists reade it in their English Translation , I goe not vp to this Festiuall day . Which was true in the very Letter , & meant by our Sauiour according to the expresse words . For he did not meane then to goe vp , but afterward when time serued . And yet our Equiuocators , to gaine some shew from our Sauiours words , doe corrupt not onely the Originall and truely authentic● Greeke , but their owne Latine Text too . But it is no maruell : for such a false Arte could neuer be vpheld by true dealing . 2. By peruerting the sence . For say the words had beene , I will not goe vp , as Persons and Doctor Norice , and others would fame haue it : yet the circumstances of the Text doe shew , that that could not be meant of the whole time during the feast , or that hee would not go vp at all ; because it followeth in the next words by way of reason , because my time is not yet accōplished , as the Rhemists trāslate it ; or because my time is not yet fully come , as it is more plainly in our Translation . Which words doe plainely shew his meaning to be this , that he would not then goe , when they would haue him : but would goe when he saw his owne time . And this he might both doe and meane , according to the plaine sense of the words spoken . By which it may appeare , that it is want of proofe , and weakenes of their cause , that made them to drawe in this Text , which is so cleere against them . And so , it is the very same reason also , that forceth them ( for necessity hath no law ) to produce the many other speeches of our Sauiour , which haue as much affinitie with Popish Equiuocation , as there is agreement betweene Christ and Belial , or betweene Christ and Antichrist : as I could easily shew , if it were conueniēt to stand vpon all their friuolous & idle allegations . But I thinke it not worth the while , either to tire the Reader , or to trouble my selfe with such fond Cauils . Only for a generall answere to them all , let this be remembred ; that there is neuer a Text produced by them for this purpose , but that learned expositers , both ancient and moderne , as well of their Church , as of ours , do interpret and expound it in some determinate sense , which they gather or obserue either from the signification of the words , or the vse & application of them in the Scriptures , or from some circumstances or considerations in the Text it selfe . And therfore such Texts , in the iudgement of all such Interpreters , are not to be expounded or vnderstood of any Popish reseruations , kept secret in the Speakers minde . For such reseruation as I shewed before , may be any that themselues will fancie . Insomuch , that the Priests do frame seuen seuerall and distinct reseruations , all alike fit for Father Listers Equiuocation , when he deceiued his Keeper ; and doe intimate that they might haue framed many moe , and all to as good purpose . And no doubt , as they imagined those seuen , they might haue inuented seuentie moe , that would haue serued the turne . In all which it is not possible , for the Hearer or Reader of such a speech , to imagine , what the Speakers reseruation is ; it beeing not such as the signification of the words , or any circumstances of the businesse doe yeeld , but as the minde of the Equiuocator will fancie within his deceitfull heart . Nor do they in their Equiuocations meane , that the Hearer should know● their reseruations . For their intent is , to reserue one sense in their owne breast , and to imprint another in the Hearers minde . This only short note being obserued , it will be easie for euery Christian , that will open his eyes , to see that no place produced by them out of the Bible , doth include their secret and hidden reseruations . Or if any Equiuocator will cauill , or can say , that there is any testimony of theirs , which may not receiue satisfaction by this generall Rule , and is in his opinion worth the standing vpon ; let him produce it : and I will promise him either a solution of his reason , or a recantation of mine opinion . And thus much shal serue to be said concerning the Grounds and Reasons which Equiuocators doe build vpon . Now I proceede to set downe some few reasons against this new-found Arte , and fond deuice of Equiuocation . And those for this time shall be these fiue . 1. Because this late doctrine of Equiuocation destroyeth the true nature of Equiuocation , whose name it beareth . 2. Because it maintaineth a practice of lying , vnder a colour of Truth . 3. Because it disturbeth humane society , and hindereth mutuall commerce . 4. Because it impeacheth God of folly , in making his Lawes against Lying . 5. Because it freeth the Deuill from all iust imputation of being a Lyer . Arg. 1. The Iesuiticall doctrine of Equiuocation , doth destroy the true nature of Equiuocation , which hitherto hath beene receiued of all men , and now ( for ought I know ) is not reiected of any . This I prooue thus ; Equiuocation , in the true nature thereof , is , when a word or speech hath moe senses than one . This the word doth import . For Aequiuocum , by the very notation of the name , is vox aequi plura significans , a word indifferently betokening moe things . And in some such manner as this , doe Writers of all sorts explaine and describe Equiuocation . But in this new-deuised Equiuocation , there is no word , nor no sentence , or saying , that hath moe significatious or senses than one . For in their mentall equiuocall Proposition , which they fancie , neither the words taken by themselues , nor the whole saying and sentence intended by the speaker , haue any Ambiguity or doubtfulnes of signification , or any moe senses then one ; as I haue shewed a before , out of the Equiuocators own Rules . And hence I may inferre , that either their reserued Proposition , is not an Equiuocall and double-sensed Proposition , as they call it without reason , and consequently , that they doe not by Equiuocation speake truth in one sense , and mis-leade the Hearer with another sence : or else , if notwithstanding this , that Proposition bee Equiuocall and double-sensed still , then we must say , that there may bee an Equiuocation , where there is but one single sense and meaning . And that destroyeth the true nature of Equiuocation . To this reason , first their confession is , that b verball Equiuocation , which is , when a word or speech signifieth diuers things equally , c indeed is onely true and proper Equiuocation , and agreeth onely to the Defiuition of Equiuocation , deliuered not onely by Philosophers , but Orators also : and that d it is properly called Equiuocation , when a speech or word signifieth diuers things equally , if we consider the proper nature of Equiuocation : and , e that mentall Equiuocation in rigor is none . 2. Their answere is notwithstanding , that their mixt Proposition may be f called Eq●●uocation , in a more large and ample signification , as Equiuocall may signifie an amphibologicall , doubtfull or double-sensed Proposition , in respect of the Speaker and Hearer , whereof the one vnderstandeth the same in one sense , and the other in another . And the cause why it is so called , is rather by a certaine similitude , then propriety of speech : to wit , that euen as Equiuocation properly by communitie of name in things of different natures , by variety of significations in the selfe-same words or speech , by custome of phrase and composition of sundry sorts , doth make different and doubtfull senses and meaning to the Hearer : so in this case , by mentall reseruation of some part of the foresaid mixt Proposition , the like effect of doubtfulnes is bred in the Hearers vnderstanding . For more ready vnderstanding of which perplexed speech , I note that there are three things said by this doubling Equiuocator . 1. That it is onely true and proper Equiuocation , & such as is comprised in the Definitions giuen both by Philosophers & Orators , when there are diuers senses and significations in the words . 2. That Equiuocation as they meane it in this question , hath no such propertie in it , nor is comprised in the Definition , that Philosophers and Orators haue described Equiuocation by . 3. That notwithstanding all this , yet it may rightly be called Equiuocation , because as true Equiuocation breedeth diuers senses to the Hearer , by the Ambiguity that is in the words ; so this new-deuised Equiuocatiō may breed diuers senses , one in the Hearer , and another in the Speaker , by reason of the secret reseruatiō that the Speaker imagineth in his own mind . And this may seeme not so vnreasonable , because words doe signifie ad placitum , and may be changed euery day . And therefore it is no such fault , to frame a new meaning and another signification in this word , then euer any body did thinke of heretofore . Rep. This answere doth not weaken mine Argument , it confirmeth and strengtheneth it rather . For first , I doe not except so much against their new signification of the word , as against the new explication and description of it . For they say , that they call it Equiuocall , because it is a double-sensed Proposition ; and a double-sensed Proposition there fore they call it , because by it they signifie one sense to the Hearer , and imagine another to themselues . But this doth vtterly destroy the very essence & entity of true Equiuocation . For true Equiuocation cannot be conceiued to be without a diuersitie of meanings in the speech : nor was it euer heard of , that a Proposition could be double-sensed , which had none but one single meaning : nor is it imaginable that that saying should be ambiguous , which the Hearet can take or construe but one way . Secondly , Their change and alteration of the word , to another different meaning , as it is by them here vsed ▪ doth conuince them of false and naughty dealing ; such as we may obserue Thieues to vse , when they haue purloyned other mens goods . For Thieues ( saith Tullie ) when they haue taken away other mens goods , doe change the markes of them , that it may not be knowne whose they are , or to whom they belong . And right so doe our Equiuocators deale in this case . For they change the names , which are true markes of things ; that hereby they may conceile and hide the nature and propertie of the things themselues . I grant then , that names may change with times ; nor is it any fault to alter the vse of a word , so there bee no wrong done to the thing , by the misse-applying of the word : as likewise it is no fault neither , to change the markes of goods , when there is no fraud intended by it . But if the markes of goods be changed , that the propertie of them may be conceiled , that is a plaine tricke of thieuerie . And so , if names be changed , that the nature of the things may be peruerted or obscured , that is a trick of iugling , not inferior to that cousonage of the Thiefe . And so it appeareth to be in this case . For this mungrill Proposition of theirs , if it should be censured by Philosophers , Orators , or other learned men , no man but would iudge it at the first sight to be a lye : and so hither to all men haue euer called such speeches . But now our new Artificers haue found another name for their new Arte : they call it , Equiuocation . And this they doe for a colourable shew , that it may be thought that there is no vntruth , but onely an Ambiguity in the speech : and that they in deceiuing men by mentall reseruations , doe nothing but what honest men are wont to doe , when they vtter sentences , that may haue diuers meanings . Thus , while they change the names , they doe also confound the things , and destroy their true nature , which wise men , and Aristotle among the rest , haue euer acknowledged to agree vnto them . Obiect . Nay , saith Father a Persoons , but if Aristotle did not comprize this our reserued Proposition vnder 〈◊〉 of the three sorts of Logicall Equiuocation , mentioned by him in his Elenchs , then he erred grossely in making an insufficient Diuision , which comprehendeth not all the parts of the thing deuided . For if the said mixt Proposition ( saith he ) be an Equiuocation , ( as Iesuites say it is , in spite of all reason , and against the doctrine of all ages ) then must it haue place among some of these three kindes ; or else the Diuision should be insufficient . Rep. A ridiculous conce it : whereto I know no example , that may be paralell ; but I will imagine one as neere as I can . Suppose then , a Father deuideth his Lands among his owne Children , and a Conie catcher there by steppeth in , and layeth claime to a share among them : and when the matter commeth to be debated , in the Court , the Iudge parteth the Lands among the Brethren , to whom onely they belonged , and shutteth out the Conie-catcher for a wrangler , that layeth claime where he hath no right . What if in this case , the Conie-catcher should complaine of the Iudge , for partiall dealing , and reason against him , as Persons doth against Aristotle , that if this Conie-catcher haue a right , and a share in those Lands , as himselfe saith he hath , then the Iudge erred grossely , that had excluded him ? Would not euery Boy kicke such a wrangling foole or knaue shall I call him ? out of the Court ? And such a ridiculous wrangler , is Father Persons , who accuseth Aristotle of a grosse errour , for not rancking among his kinds of Equiuocation , this of the Iesuites , neuer heard of in the world before ; and which the wrangler himselfe doth else-where acknowledge not to be true Equiuocation . Arg. 2. This doctrine of Equiuocation doth maintaine a practice of lying , because hee whom they call an Equiuocator , is in truth a Lyer , and that which they call an Equiuocall Proposition , is a lying assertion . I proue it thus . He that speaketh to another that which himselfe knoweth to be false , is a Lyer , and a lye it is , whensoeuer there is a falsa significatio cum voluntate fallendi , a false signification with a mind to deceiue the Hearer . Or , to speake in a Iesuites words , b A Lye is verbum falsum , cum intentione fallendi , a false speech , with an intention to deceiue . Which description of a Lye , so far as concerneth this purpose , he explaineth thus . A false speech is heere ment , when a c man speaketh otherwise , then himselfe thinketh : and it is said to be with intention to deceiue , because d Hee that speaketh otherwise then himselfe thinketh , doth deceiue another , and intendeth to deceiue him . For he would not so speake , but that thereby he may engender a contrarie opinion in another mans mind : and this is to deceiue . Thus the Iesuite describeth a Lye , and that agreeably to the receiued Doctrine of the Schooles . But this which is said to containe the nature of a Lye , is all of it found in the new-deuised Equiuocall Proposition . For first , that which the Equiuocator vttereth , is false , and so he knoweth it to be : for e it may seeme ( saith Persons ) to haue salsitie in it ; and sometimes also hath indeed , in respe●t of the words onely , or vnderstanding of the Hearer . And the case is cleere , that the words vttered by the Equinocator , containe an vntruth and a falshood : for else they could not serue him for euasion . But the words vttered are all that the Equiuocator speaketh : and therefore that which hee speaketh , is verbum falsum , a false word or speech . And secondly , that he vttereth this falshood with minde and purpose to deceiue the Hearer , in the sence that Tolet here explaineth it , I haue a shewed and proued out of their owne writings : nor can it stand with common sence , to conceiue it otherwise . And hence it followeth that the Equiuocator is a plaine lyer . Ans. Their answere is , that though the words considered by themselues , and as they are vnderstood by the Hearer , be false : yet as they are meant by the Equiuocator , and as they are ioyned with the reseruation kept in his minde , they are true . The summe is , they are false of themselues , but they are made true by the imagined reseruation . Re. This is a weak answer , & an impertinent shift ; because their mentall reseruation hath nothing to doe either with Truth or Lying ; as may appeare by this reason . Truth as it is heere meant , and Lying which is the contrary to it , are morall acts contained in the second Table of the Decalogue or Tenne Commandements : and therefore doe include a respect to our Neighbours , nor can they be vnderstood without reference and relation vnto other men : so that lying consisteth in a signification of falshood vnto others , and truth in signifying or vttering of that which is true ; and without such signification , either performed by outward signes , or meant and intended to be performed , if occasion should be offered , Lying and Truth morally taken , can haue no place . Vpon this ground , which hath cleare euidence in it , Bannes a learned Schoole-man doth refute their opinion , who thinke that there may be a lye , where there is no purpose to deceiue . b I thinke ( saith he that a minde to deceiue , is so necessary in a lye , as that without it , a lye cannot exist . This hee declareth thus : If Peter , no man being within hearing , should vtter a speech , which hee knoweth to be false , yet hee should not lye , though hee should speake an vntruth in the words . In like sort , if Peter should say to Iohn , Thou art not Iohn , doubtlesse hee should not lye , though hee spake an vntruth , because hee cannot speake that with purpose to deceiue Iohn himselfe . And hereof hee giueth this reason , Because a lye is a kinde of fiction or faining , which is in the will , with reference to another , by which a man intendeth that another man may beleeue otherwise than himselfe , who telleth the lye , doth thinke . And that a lye doth include such respect and refirence to another , is plaine ( saith hee ) because that veracirie , or the vertue of speaking truth , which is opposite to lying , doth consist also in relation to another , because it is a part of iustice . Thus reasoneth this learned Frier . In this discourse of his wee may note two things . First , His Conclusion , which is , that both lying and truth morally taken , which hee calleth veracitie , doe consist in a relation and reference to others ; so that no words vttered , without respect of signifying somewhat to some other by them , can be either the sinne of lying , or the vertue of true-speaking . Secondly , wee may note his reason for proofe of this Conclusion ; which is , that veracitie , or the vertue of speaking truth , is a part of iustice : and iustice hath a respect to some other , to whom it giueth that which is his due . This reason I take to be vnanswerable ; and then his Conclusion must needs be vndeniable . It is proued then that truth morally meant , for a vertue or act of speaking truth , which is a part of iustice , and a dutie which wee owe to our neighbours ; doth include a reference and respect to others , which respect consisteth in signifying or declaring our meaning to them , truely and sincerely . But now in the mentall reseruation , shut vp in the Equiuocators breast , there is no such reference or relation , nor doth it admit of any intendment , to signifie or declare his meaning to others . Nay , it is therefore suppressed , and broken off from the speech which is vttered in words , that nothing thereby may be signified to the Hearer . It followeth then , that this reseruation hath no point nor piece of morall truth in it . And therefore , if that part of the Equiuocators proposition , which hee vttereth in words , were a false and lying speech before ; it must needes remaine a lye still , for any helpe that this Reseruation can yeeld it . Arg. 3. The Doctrine of Equmocation doth disturbe humane societie , and destroyeth that mutuall commerce that one man should haue with another . I proue it thus . This societie and commerce must needs be disturbed , when men in wisedome may not beleeue one another , vpon their words or oathes : but if this Doctrine of Equiuocation be receiued , men may not beleeue one another , either vpon their words or oaths . This is prooued thus . The Equiuocator professeth to equiuocate , whensoeuer hee may lawfully hold his peace ; and if it be for any aduantage of weight , vpon his Oath too . Which how farre it may extend , I haue declared in part already , and euery man may easily conceiue by himselfe : but sure in what businesse soeuer I haue to deale with such a man , I cannot tell , but that he may thinke it lawfull to conceale the truth , and consequently to equiuocate with mee . And in case his conscience will permit him to equiuocate with mee , ( as in what case it will not permit him , I know not ) then am I as sure to be deceiued , and ouerreached by him , if I doe beleeue him , as if I beleeued a plaine and downe-right lyer . For , my credence or beleefe can reach no futher then to the words vttered ; nor can I learne any thing from the Equiuocator , but that which I can gather from his words : but all that is false and lying ; as hath beene shewed by their owne Confession . And therefore if I beleeue a man , when hee doth equiuocate , I am sure to be deceiued . I declare this yet further by a familiar example . Say , two Priests haue layed a plot of Inuasion for the Kingdome , and being questioned vpon their oaths concerning the plot , they both deny it . And the one , hee saith , I neuer meant or intended any such thing , vnderstanding within himself , so as I meane to tell you of it : and the other , hee answereth in the very same words , but hath forgotten to frame a reseruation in his minde : the one of these by their Doctrine is a lyer , and the other an Equiuocator ▪ But in respect of being deceiued by them , what difference is there betweene them ? Shall I not as soone be deceiued by the Equiuocator , as by the Lyer ? Yes certainely , it is no more safe to beleeue an Equiuocating Iesuite , then a lying Deuill . And if this be so ; then where men teach and professe the Arte of equiuocation , there in wisdome men may not beleeue one another : and consequently , they cannot haue that commerce and societie that men should haue among themselues . I conclude this argument against Equiuocators , in the very same manner , as Saint Augustine did against Lyers , onely putting the name of Equiuocator , where he did the name of Lyer . a Either ( saith hee ) wee must not beleeue honest men ; or wee must beleeue them , who wee thinke ought sometimes to tell a lye ; or else , wee must beleeue that honest men will not at any time tell a lye . The first of these three is pernicious , ( and ouerthroweth societie . ) The second is folish , ( and exposeth a man to the mercy of euery cheating companion . ) It remayneth therefore to say , that an honest man will neuer tell a lye . Thus that learned Father : by whose example I may reason against Equiuocators in the very same manner . Either wee must not beleeue honest men on their words or oathes : or wee must beleeue them , who wee thinke may equiuocate with vs both in words and in oathes : or else , wee must beleeue that an honest man will not equiuocate . The first is pernicious , the second is foolish : and therefore wee must resolue vpon the third , which is , that an honest man will not equiuocate . Arg. 4. This Doctrine of Equiuocation defeateth all Lawes made against lying ▪ and doth by consequence impeach God of folly for making any such Lawes . I proue it thus . It is a folly to make such Lawes , as are vnauaileable , and cannot reach to the ends , for which they were made . But if Equiuocation be admitted , Lawes against lying cannot serue for the purpose , to which they are intended . This appeareth by two things . First , Gods Lawes and precepts against lying were made for this purpose , to restraine mens tongues from speaking of falshoods and vntruthes . But by the Arte of Equiuocation a man may speake any and all falshoods that hee will , and yet these precepts against lying shall neuer take hold of him : because by a mentall reseruation warranted by this Doctrine , hee may make any falshood to become true . And therefore the Equiuocator , notwithstanding all Lawes of God and men against lying , yet is at his libertie to vtter what vntruths hee will , without the least transgression of any of those Lawes . Secondly , Lawes against lying doe intend preuention of hurt and deceit to be vsed against our neighbour . But admit once of this new doctrine of Equiuocation , and no deceit toward our neighbour can be preuented by any Lawes against lying . For if this Doctrine be warrantable , then all Lawes against lying must be meant onely against such as doe not keepe a reseruation in their mindes , to make true the falshoods that they vtter in their words . And so , for example , when Moses saith , a Yee shall not lye one to another : and when Saint Paul saith , b Put away lying , and speake truth euery man with his neighbour ; the meaning of these Precepts must be to this purpose ▪ Speake no vntruth , nor vtter no falshoods to your neighbours , vnlesse yee haue some secret reseruation kept in your minde , which if it be added , will make them to become true . For , by the Equiuocators Doctrine , if such reseruations be kept in the minde , then all their words become true : and therefore they are no way included within these Precepts against lying . But if this interpretation of such Lawes may be admitted , and such libertie of speech may be granted , without any breach of these Lawes : then these Lawes doe no way preuent the least danger of deceit and dammage that may come to our Neighbour by vntrue and false speeches ; because I can deceiue him as much by this equiuocall reseruation , as by a formall lye : as hath been proued already . And from these considerations it followeth , that Precepts against lying are vaine , if the practice of Equiuocation be lawfull . Arg. 5. If the Doctrine of Equiuocation be true , then neither men nor Deuils can be conuinced of lying . First , men cannot . For though they speake neuer so vast and apparent falshoods , yet who can say but that they haue some reseruation in their minde , that may free their words from being lyes ? And yet all sorts of men , when they heare euident vntruthes vttered , doe without controll of any , charge the speakers with falshoods and lying . Which sheweth that all men iudge of lying and truth , by the words vttered , and not by fancies reserued in the minde . As for example , the Secular Priests doe charge Father Persons with a continuall practice of lying , so that c they giue him the Whetstone , and leaue it with him too , as if they thought there were no such a bold and impudent lyer in the World , that could winne it from him . But how did the Priests know , but that Persons spake with some equiuocall reseruations ? And if so , then they broke the rule of charitie , in censuring him for a lyer , when hee was but an Equiuocator . And againe , Father Persons chargeth the Seculars with a infinite number of vntruthes , lyes , slanders , and open falshoods vttered without scruple of conscience ; so that the vse of Equiuocations was little needfull for them ; because they could take libertie enough without it . But how doth Father Persons know , that his Secular Brethren did not vse Equiuocation in all these vntrue speeches : and so made them true by some reseruation ? Thus all men , when they finde apparent vntruthes vttered , sticke not to charge the speakers with lying . But if the Doctrine of Equiuocation be true , no man can be conuinced of the least lye , vnlesse himselfe will confesse it . Secondly , The Deuill himselfe , if this Doctrine be true , cannot be conuinced to be a lyer . For who can say , but when he telleth vs most palpable vntruthes , yet hee may reserue within himselfe some clause to helpe all ? Nay , if this Doctrine be true , it cannot be supposed with any reason , that the Deuill euer would or euer did tell any lye at all . For , whatsoeuer he hath spoken at any time , be it otherwise neuer so false and lying ; yet it might be made true by a reseruation : and hee neither wanted wit to deuise such reseruations , nor will , by such or any other meanes to free himselfe from the imputation of lying . First , hee wanteth not wit. I shall not neede to proue this ; because , as I suppose , it will be confessed , that hee is as quicke and nimble at such deuices , as the finest witted Iesuite in the packe . But , if any man shall question it , I will engage my selfe to proue it . Secondly , hee wanteth not will , by this or any other tricke to saue his credit , and to auoid the imputation of lying . For , hee knoweth that the greatest hinderance to his proceedings , is , because the World esteemeth him for a lyer , and the Father of lyes : and if he could once but gaine to be accounted a true and honest dealer , ( as by vsing Equiuocation , he might as well proue himselfe to be no lyer , as any Iesuite can : ) then hee might finde more credit in the World. For which cause , a the Apostle saith that hee transformeth himselfe into an Angell of light . And an ancient Writer telleth of a Monke , who was a strict and religious liuer , that the Deuill , b purposing by a custome of Visions to winne him to the beliefe of a futur● illusion which hee intended for him , did for a lo●g time , as a messenger of truth , shew him all true Visions . And when by this meanes ▪ hee had gained credit to be beleeued ▪ then by another Vision , hee perswaded him to renounce Christ , and to become a Iew. And it is an vsuall obseruation among Christians , that the Deuill will tell some truthes , that hee may gaine afterward the more credit to his lyes . And therefore it can be no doubt , but that the Deuill desireth not to be reputed a lyer ; and would gladly put off from him all such imputation , if by any trickes hee could deuise how to effect it . Now lay these two positions together : first , That the Deuill wanteth no wit to deuise reseruations ; and secondly , That hee wanteth no will , by this or any other such deuice , to auoid the discredit of a lyer : and then it will follow , that in reason wee cannot imagine , that the Deuill euer would or did tell a lye , if by an equiuocall reseruation hee could cleare himselfe . And hence againe it may be deduced , that as our Equiuocators doe challenge vs for slandering them ; because wee call them lyers , when they sweare falshoods by imagined reseruations : so the Deuill himselfe might challenge GOD ( be it spoken with reuerence to his Maiestie ) for iniustice and slander , because hee hath branded him with the note of a lyer , and calleth him the Father of lyes . But these consequents are most absurd : and therefore the Doctrine of Equiuocation , from whence they follow , is most false . Thus , by Gods grace , I haue declared , and I trust , in some measure also cleared the poynts propounded in the beginning . Now , for conclusion , I will onely commend one Caueat to the well-meaning Christian ; and that is , to beware of trusting them , whose profession is to equiuocate . For such men are both more impious and more dangerous than any other sort of lyers , that I know beside . First , They are more impious , because among men of other Religions , though there may be vicious persons , that make too common a practice of lying deceits ; yet that is the fault of the men , and not of their Doctrine . But in the Church of Rome , their great Doctors doe not onely practise this deceit , but praise it too : and commend it to their Disciples , as a good Arte ; very fit fo● scrupulous consciences . Which doctrine cannot be conceiued to be without great dishonour to God , and much disgrace to Religion . Secondly , They are more dangerous then any other sort of Lyers , because they come masked vnder a vizard of truth , & armed with resolution to protest , and sweare , and pawn their soules and saluations , vpon the truth of that which they say , notwithstanding that for so much as they vtter , and for all that you can heare or gather by them , all is most false , which they speake . From the consideration whereof , I inferred before , that it was not safe to beleeue a Iesuite , or any of his fellowes or schollers ; for that a man may as soone be deceiued by an Equiuocating Iesuite , as by a lying Deuill . Now I adde , therefore wise Christians must beware of them ; and if wee will not be decei●ed , wee must not beleeue either their words or oathes , in what businesse soeuer wee haue to doe with them . This Caueat , that it may the b●tter appeare how farre it is to be extended ; I will , for example sake , set downe some speciall cases of ordinarie vse , in which it will 〈…〉 to beleeue them . 1. ●irst then we may not safely beleeue them , when they are disputing ▪ and arguing for their Religion , and deliuering points of their faith . For they tell vs , that Iesus our Lord did equiuocate , when hee preached of Prayer and Sacraments , and of his office of iudging the World , &c. And I trow , Iesuites will be ready to imitate the example of Iesus , whose name they beare . But we need not doubt of their meaning in this case ; for they therefore alledge the example of Christ ; that they may defend and make good their owne practice . And therefore when I heare a Priest or a Iesuite telling of Popes Pardons , and preaching of S. Patricks Purgat●rie , &c. and when for these , he telleth me , of the consent of the ancient Church , and alledgeth many Fathers to confirme his Assertion ; how can I be sure , that hee doth not equiuocate with mee in that case ? or what reason haue I to thinke , but that he speaketh against his knowledge , and conscience ? or how can I , without a note of rashnes and temeritie , beleeue that he● doth not wilfully belye the Fathers , and other Authors to serue his owne turne ? and when he hath done all , make vp all with a secret Reseruation , that I neuer dreamed on ? Secondly , Wee may not beleeue them , when they giue Answers , or beare witnesse in a Court of Iustice , or before a Magistrate ; no , not though they sweare what they say , and take it vpon their soules and saluations . For they professe to equiuocate in such cases , if either the Iudge be incompetent , or if he proceed incompetently . And when I heare one of them speake and sweare before any of our Gouernors or Rulers , either Ecclesiasticall or Ciuill , what can I tell , but hee may thinke either the Iudge , or his proceedings to bee incompetent , and vniust ? Nay sure , in most cases , in which they haue to doe before our Gouernors , they are knowne to hold , either the Iudge , or the proceeding , or both , to bee incompetent ▪ And therefore I cannot see how wee may safely beleeue them , when they make answere , or giue euidence vpon their oath . Thirdly , Wee may not beleeue them , when they tell of great wonders and Miracles , done by men of their Order and profussion ; and by Saints and Images of their owne making . For they professe to equiuocate , when it may bee for some good to themselues , and therefore much more when it may proue so great a good to their Order , to their Church , and to their Religion . And therefore , when they tell mee of many great miracles don● by their men in the Indies , and by the Ladies of Lauretto and Hall ; how can I tell , that they doe not fitten and deuise all that vpon their fingers end , to gaine credite to their profession ? Fourthly , We may not beleeue them , when they publish and disperse disgracefull tales and reports against the professors and Doctors of our Church . For the disgracing of these men , may breede great aduantage to their Religion : and beside , it is an Axiom of theirs , He must bee disgraced , because he is an Enemy to their order . And therefore , when they tell mee of Luther , and Caluin and Beza and Bucer and such others , that they either despaired , or recanted , or renounced their Religion ; how may I beleeue them , that they doe not Equiuocate ? Nay it is certaine , that in the forging of these reports , they did either lye , or Equiuocate , or both . And therefore when they now tell vs , that many of our Reuerend Bishops , and learned Preachers and Schollers , are of their opinion , and thinke them to be in the right , but that for the worlds sake , they dissemble their iudgement ; how can I giue credit to their words , or to their writings ? And when they tell vs , that such a Doctor , vpon his death-bed ; and such a Bishop toward his latter end , turned Papist , and renounced in their eare , what he had taught in the Pulpit , and was reconciled to the Church of Rome , by one that came and went inuisibly ; shall wee beleeue them to speake as they thinke ? Nay , wee should rather spit in the Lyers faces , that presume vs to bee so simple , as to beleeue an Equiuocator in a case so auaileable for his Order , and in a thing so vnlikely and absurde in it selfe ; that the narration of such a thing , might call in question the truth of a knowne honest man. Fiftly , We may not beleeue Equiuocators in matters of common life , and ciuill conuersation . For they professe to equiuocate in most cases of common practice , and in all cases in which they are not bound to reueile the Truth , if the thing may be for their aduantage . And therefore if one of them should contract to marry a mans daughter amongst vs , how can any of vs tell , that th● Equiuocator thinketh himselfe bound to lay op●n his heart , and to speake the truth in this case ; and that therefore in his opinion he may not equiuo●ate and deceiue vs ? And if he promise to pay me a summe of money , how can I tell that he keepeth not a reseruation behind , that may disanull his promise aforehand ; as that he will pay it , if himselfe shall thinke it necessary , or if he shall haue so much to spare , or if hee haue nothing else to doe with his money ? &c. And so , if he vndertake to be my Sollicitor for my Law-businesses , or my Physitian for my body , or my Counsellor in any doubtfull case , &c. how shall I be assured that I may beleeue his word , and that he doth not for some secret reasō kept to himselfe , think it lawfull to cheate me by a mental reseruation ? Surely , for mine own part , if I may know him that professeth the Art of Equiuocation , I wil trust him no further then I would doe a common and noted Lyer , that is no further then I do see him . ( ⸫ ) FINIS . Notes, typically marginal, from the original text Notes for div A07210-e100 a Pr●efa● praefixâ Sex Pre●lection . cap. 1. & cap. 1. de Mendac . num . 12 , 13 , 14. a D. Morton B. of Lichfield and Couentry , Confutat , of Equiuccation . b Persons , who by occasion of the Bishopps booke wrote a large Treatise in defence of Equiuoca●on . a Mitigat . cap. 9. nu . 81. p. 403. Notes for div A07210-e410 * Sheldon of the mira●les of Antichrist , ca. 4. pag. 52. * Apologie of Eccles. Subordinat . cap. 12. in the very end . Matt. 24. 5 , 23 , 24. Ez●k . 33. 4 , 9. Gal. 5. 10. Gal. 6. 18. Notes for div A07210-e940 Quaestio philosophica in Comitis Cantabr . Vide passi● Horatij Satyram quintam , & Plauti Pseudolum , cui●ste supp●r . a Sic Blackwellus Archipresbyter in sua ad Cathol●cos Epistola . dat . 7. Nouemb. 1605. b V●nculo cucae obedicnlpe obstringi omnes Iesuitas & no●itios Seminariorum pullos abunde noluin est ; Quo tenentur , quidquid Superior imperaverit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exequi , c I●upus Iupus nouit , &c. d Arij haeresiarchae sophiticuns & Acquivoc atorium coram Imperatore Constantino iusiurandum recole apud S●cratem Hist Eccles . lib. 1. c. 25. e Plautus in Pseudolo Act. ● . Scen. 4. Pseud. Onerab●meis praeceptis Simians Quid agat , ne quid titube● , doctè vt hanc sera● sallaciam . f Apocal. 9. 11. g Quod olim femplarijs , quid ●i tandem Iesititis accidat ! Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. cap. 1. h Act. 2. Sc. 2. Pseud. Tu inventus verò meam qui 〈◊〉 fidem ? i Act. 2. Sc. 3. Pseud. Dy immortales 〈◊〉 contra non 〈…〉 k Act. ● . Sc. 8. Nimis 〈◊〉 mortalis d●●tus , n●mis 〈◊〉 , nimis m●bes Superavit do●●m Troianum at●●● 〈◊〉 Pseudolus . l Act. 2. Sc. 2. Pseud. Hic mihi incusest , procudam ego hodie hine multes delos . to mule reseruatio●un mentali● Ies●ui● vsitatae . Non no●i i.e. 〈◊〉 . Non vidi . 〈◊〉 c. visione b●ati●ic●i . Velnon vt dicom tibi . m Act. 2. Sc. 1. Pseud. Ego in m●o pectore ita param c●pias dupli●ts triplicis dolos Posidies , vt vbiet●nque 〈◊〉 hostibus congrediar malorum mcor● Fr●tus virtute dicam mea indust●a & maltitia Fraudulent●a Facil● vt vin●●l , facile vt ●pelicm mcos perducllis me● persidijs . n Act. 1. Sc. 3. Quid ais quanti● terra tegit hominum 〈…〉 &c. Bal. fat●or . Cal. nempe conceptis verbis . Bal. ●tiā consultis quoque . Cal. Periurauisti o Ibidem . Pseud. Non potest pietate obsisti ●uic , vt res sunt 〈◊〉 , Deos quidē , quos maximè aequum est metuere , cos minimini facit . p Act. 5. Sc. 4. Pseud. Quid 〈…〉 Ch. Anguilla est , el●bitur . q Act. 4. Sc. 6. Bal. Malum & s●clestum , peri●●rum arebant esse me . S. P●l haud mentitu● st . Bal. 〈◊〉 iratus fui . 1 Act. 4. Sc. 1. Pseud. O heminem lepidum ! It quoque etiam dolis Atque etiā menda●●s . Iupiter te mihi seruet . * Aequiuocatio circularis . s Act. 4. Sc. 1. Vt ego ob tuam , Simia , perfidiam te amo , et metuo , & magnifacio . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Act. 4. Sc. 3. Pseud. Peiorem ego hominem , magisque versutè malum , Nunquā aedipol quenquam vidi quàm hic est Simia , Nimisque ego illum hominem metuo , & formido male , Ne malus item ergame sit , vt ergaillum fuit ; Ne in resecunda mihi obuertat cornua . Notes for div A07210-e3950 Quaestio philosophico ptoposita in 〈…〉 . Affirm● . * Guido Faux . * Garnet les . * Parenthesis includit mentalem Iesuitae rescruationem . Notes for div A07210-e4350 a Thes. 2. 7. b 1. Tim. 4. 1 , 2. c Luke 4●1 . d Lequendo cum Arte dissimulationis vitatur peccata , quae comuuiter , committuntur , &c. Rodrique● sumâ , v. menda● . nu . 4. e Acquiuocatio , quam ●citam 〈◊〉 omnino ad mendacia 〈◊〉 , vitanda consert . Heissias Re●ut . Aphoris . cap. 4. Aphor. 4. nu . 130. f Siue recreationis gratiâ , siue quocunque al●o fine , iuret se non fecisse aliquid quod reuera fecit , intell●gendo intra se aliquid aliud &c. reuera non mentitur . San●ho● oper . moral . to 1. l. 3. c. 6. nu . 15. pag. 25. g Per 〈◊〉 doctrinam singularem , postumus euitare innumera peccata , 〈◊〉 passim aliquot neg●gentiores admittimus negando vel assumando passim sine aliqua subintellectione , cum qua coniuncta essent vera . Nauar. Commen●●n C. Humanae aur . q. 3. nu . 13. h Proceeding against Traitors . 〈◊〉 l. 1. a Mitigat . cap. 8 nu . 10. pa. 314. a Ibid. nu . 15. b Ibid. nu . 10. c Refut . Apho●r . cap. 4. Ap●ons . 3. nu . 129. ● . Ioh. 3. 20. Psal. 1. 6. Math. 25. 12. Acts 19. 5. Acts 20. 27. Ioh. 11. 11. a 1. Sam. 16. 1 , 2. a 〈…〉 maximè in liber● s●rmone , hoc quidem sensu vti licere nemo dubitat . Abbot Antilog . aduersus Eudaemono loan . cap. 2 fol. 18. b Sit per illam ce●ndus consiligs , tegend isque arca●● suuo locus . Ibidem . c Tuscias taciturnitates illas , quas narra● , Confessionum & consi●●orum , vbi amphibologijs , & ambiguitatibus consistunt , noble non improbari : damn●ri prors●s à nohis , vt mendacio tegantur : d Si appellatione Acquiuocationis , simplicem quandam & modest● reticent●am signisicet , aut dissimulationem consiliorium in hac miscra vita saepe necessariam ; planè cum ipso sentio . Casaubon . epi. ad Fronton . Duc. pag. 110. a Mitigat . cap. 9. nu . 53. pa. 382 b Mitigat . ca. 12. nu . 3 p. 484. c Posium absque mendico 〈◊〉 verba vsurpari , etiams● exs●● significatione non suit ambigua , nec eum seasum verum admittant exse , nec ex circumstantijs occurrentibus , sed tantum verum serisum reddant ex aliqo addito mente proferentis retento , q●●●elique illud sit . Sanch. oper . moral . l. 3 c. 6. nu . 15. a Mitigat . cap. 8. nu . 10. pag. 313. b Mitig. cap. 11. nu . 14. pag. 447. a Mitig. cap. 10. nu . 22. pag. 424 Risum teneatis , amici ? a Mitigat . cap. 10. nu . 14. pag. 418. a Mitigat . cap. 10. num . 23. pag. 424 b Tom. 3. disp . 5. q. 13. punct . 2. pag. 1136. c 〈…〉 sine propria sponte ; sine recreationes gratiâ sitie quocum● alio sine iurets● non secisse aliqurd quod reuera fecit , intelligendo ●●tra se aliquid al●●d , quod nonfecit , velal am diem ab eain qua fecit , vel quodius aliud add●●um verum , reuera non mentitur , &c. Sanchez op . moral . l. 3. cap. 6. num . 15. p. 25. d Mitigat . cap. 11. nu . 29. pag. 459. e Mitig c. 10. nu . 22. p. 424. a Mitig. cap. 8. nu . 55. p. 344. b 〈…〉 dito , mente proferentis retento quodcunque illud sit . Sanch. op . moral . l. 3 c. 6. nu . 15. pa. 25. c Siiste aliud mente cogitauerit , verbi gratia , promitto dare aut sacere , si à Iudiac ●oactus fuero , vel si coelum ruat , aut quid simile , tune à peccato erit immunis . Decis . Aur. par . 1. l. 2. ca. 17. nu . 12. d Oper. mor. l. 3. c. 6. nu . 26. pag. 28. Proceeding against Traitors . litt . l. 1. a Mitigat . ca. 11. nu . 17. pag. 449. b Mitig. c. 11. nu . 43. pa. 468. c Mitig. c. 7. nu . 14. pag. 284 d Cap. 7. nu . 22. pa. 289. e Cap. 7. nu . 2. pag. 274. a Mitig c. 12. nu 3. pag. 484. b Sensus est , an licea● alios fallere , decipere aut cludere per Aequiuocationes . Manual Controu . l. 5. c. 21. pag. 530. c Aliquando licet vti aquiuocatione , & fallere audientem . Tolet. Instruct. Sacerd. l. 4. c. 21. nu . 9. d Mitig. cap. 8 nu . 58. pag. 346 & 347. See also , Sober Reckon . c. 4. nu . 89. pag. 285 Mitig. c. 7. nu . 2 pag. 274. Cap. 7. nu . 5. pag. 276. Cap. 13. nu . 3. pag. 548. See Persons also in his Sober Reck. ca. 7. nu . 22 , & 23. pag. 484 , 485. a Sober Reck. Append. nu . 16 pag. 682. b Sober Reck. in append . nu . 24. pag. 687. a Clerici Rebellio in Regem non est 〈…〉 S● . Aphor. v. [ Clericus ] printed at Antwerp , 1599. and allowed and commended by Silu. Pardo , the Inquisitor . Cuius●cne ficio , qui ad normam men●iatur aut peicret , baud ille periurio aut mend●cioreus c●nsendus sit . b Abbot . Ant●log . adu . Eudeaemon-Ioann . c. a. in prine . fol. 11. fac . 1. a Hospinian . Histor. Iesuit . l. 4. c. 2. p. 228. b Quos Autores habuerit , non 〈…〉 Casaub. epist. ad ●●ont . Du●●um . pag. 108. a Mitigat . c. 7. nu . 12. & 13. p. 281. & 282. a Nu. 16. p. 285. b cap 9. nu . 17 , &c. and repeateth it again● in his Sober Reckon . cap. 7. nu . 26 , &c. Da mihi vnum exemni homiuii antiquitate , Ethnica , luda●●a , Christiana ; davci vnum , cut Reseruatien●s istae tuae probat● su●t , misi siq●i forte in infamni●● not al● , &c. Abbot Anti. cap. 2. fol. 25. a Voces co modo significant , quo 〈◊〉 à populo : populus autem Christianus , ●um audit Sacerdotem iurantem se nii●l scire , nihil intelligit de 〈◊〉 quae noiut in Confessione : Qua●e verba illa solum significant nihils● sciire extra confessionem . Soto Relect. de Secreto , mem . 3. q. 3. Concl. 2. § Hi●reto . b Relect. de secreto memb . 3. q 3. Cond . 4. § Hactenus opinionem . pa. 312. a Ineptisima interpretatio 〈◊〉 , non occidit , ut dicam . b Quia facta non habent or dinem immediatum ad hoc quod est , dicere ; sicut scire & alia verba sensationum . Soto ibid. pag. 314. c Quod liceat ei diceu se nō fecisse , nullatenus est sustentabile . Soto de Ius●it . & Iure , l. 5. q. 6. art . 2. prope finem . d Quoniam , Non feci , nullo modo amplecti potest sensum , Non seci , ut dica . [ facere ] enim non habet 〈…〉 cum eo , quod est , ut dicam , quaem habet [ scire . ] a Potest secundi● omnes Doctores respondere quòd nihil de sacto ille 〈◊〉 , velcertè , quod non 〈◊〉 . Adrian . in 4. de Sacr. Cons. ●esp . ad 2. prin . pag. 143. col . 4. b Descientia , en quatil●● eat reuolare . c Nescio qui s●nt ill● omnes De●tores : fateor me nullum legisse . De Secreto , mem . 3● q. 3. Concl. 4. p. 316 v. etiam de lustit et Iute , l. 5. q. 6. art . 2. d Se●sus ille violent●ssimu● est &c. e Nemo veterum & nobilium Theologorum , quod equidem sciam , affirmauit . Sepulu . de rat . dicend . testi● . cap. 17. f Quorundam iuniorum Theologorum decretis consentan●am . g ●llam veterum 〈◊〉 summorum Theologorum consensu damnatam opinionem . h Nastrâ & patrii memori● superiores , qual● est Aqui. Thomas . Quam vsita●us sermo citra mend●cium ferre possit . Soto de lustit , & lure l. 5. q. 6. art . 2. 〈◊〉 ex industria aliud praeter ea mente liquatur . a Nauar. Com. in c. Humanae aures , q. 1. nu . 4. & nu . 8. & 9. a Praefat. ante initium Commentar . in c. Human. aures ▪ a G. Abbot in the Preface to his Sixe questions . cap. 1. pag. 7. 8. &c. b Quidam dicunt , — posse respondere aliquid subintelligendo , vt non esse , s●z ●ta vt e● dieere teneatur ; ve●se non habere , scilicet vt ei d●t . At alij id non admill●nt , & sortè potiori ratione . c Et sortè potiori ratione . d Sober Reckon . cap. 4. nu 76. pa. 276. e Ibid. nu 80. pag. 279. f Ribaden . Catalogo Scriptotum Soc. Iesu. in ●man . Sa. a Relation . nu . 33. fol. 36. a Histor. Iesuit . l. 4. cap. 2. pag. 228. b 〈◊〉 non immeritò Autores & inuentores eius esse vulgò dicantur . c Constat multos vestri 〈◊〉 Theologos — ●am 〈◊〉 magna cura , & expli●uisse & asseruisse . Sed qui p●aecipnè Acqui●oc catione● ex●o●uerint , ●os video fuisse Anglos . Cas●ub . Epist. ad Front. Ducaeum , pag. 108. e Reply to Father Persons Libell , fol. 22. &c 23. f Quodl . 2. art 6. pag. 39. g Quodl . 3. art . 4. pag. 66. h Quodl . 2. art . 4. pag. 31. a Prefixed before the second tome . b Se suamque Societatem Pontisieijs imperijs more pro●sus nouo mancipauit . c Manual . Controu . l. 5. cap. 21. & Opusc . Theolog. tom . 1. Opusc. 17. in Respons . ad Aphoris . 13 , 14 , 15 , 16. & tom . 2. Opusc . 1. in Append de fide Haer. seruandâ in exam . 4. propositionis . a Quod lib. 3. art . 4. p. 66 , 67. b Cap. 17. in the very end pag. 331. a Quaro eur h●nc fallendi artem appelles Aequiuocationem Iesuiticam . to● . 2. Opusc. 1. in Append. in examinatione ● . propos . a Mitigat . cap. 7. nu . 7. pa. 277. & cap. 10. nu . 23. pa. 424. & cap. 11. nu . 31. p. 460. & cap. 13. nu . 2. p. 547. b Mitig. c● . 11. nu . 23. p. 454. a Mitig. cap. 13. nu . 3. p. 548. b Sober Reckon . in Append . nu . 25. pag. 687. c Mitigat . cap. 9. num . 25. & seqq . d Mar. 13. 32. e Ioh. 8. 15. f Mar. 16. 16. g Ioh. 6. 51. h Ioh. 16. 23. a Comm. in c. Human. aures . q. 3. nu . 1● . b Per hanc doctrinam singularem possunius euitare innumera pe●cata , &c. c Passim enim interrogamur , Quò vadimus , quid comedimu● , &c. d Subintelligendo aliqua , quibus fient vera quae annuimu● , vel falsa quae negamus . e Ita vt tenear vel conueniat illi praestare , tradere , dicere , &c. a Summa v. mendac nu . 4. pag. 385. b Quae doctrina deb●t notari . c De praecept . 2. §. 1. nu . 8. p. 49. d Causam habeat non illam dandi . e In comm●●n loquutione interrogato de re , quam secretò seruare exp . dit , licitum est dicere , se nescire , intelligendo , ita vt expediat dicere . Sanchez O. per moral l. 3. c. 6. num . 25. f Mitigat . c. 9. nu . 81. & 83. pag. 403 , 404. g In c. Human. ●ures . q. 2. nu . 12. h Verum & iniustum damnum . a De Aequinocatione ita censio . In rebus moralib . & cōmuni vsa vitae , quando veritas inter amicos requiritur , vti aequ●ocatione haut licet : id enim Societati hominum magno mala cedere● . Quare hoc remedio in istis null●● loc●● . Quoties verò de necessari● defensione agitur , dequs , iniuria aliqua euitanda , aut damno , aut de consequando aliquo non parui . momenti hon● , sine vll● cuiusqua●r periculo , tum luita est . Aequinocati● . Casaub. Ep. ad Fronton , Du● . pag. 1. 1. a Proceeding against Traytors , lit . u. 4. b Ea etiam vti licet , quum iustè quis interrogatur , si datur rationabilis causa non responderdi ad metem Interrogantu . Fernand. Exam. de praec . 2. cap. 5. § 1. nu . 8. p. 49. c Non solum Qu●● iniuriosa est interrogatio , sed etiam absque culpa interroganti , saepe non tenemur ad mentem eius respondere , quandocunque scilicet Interrogans non habet ius impe●a●● responsionem , & Interrogato id●nea miniineq , leuis illius dene gandae causa suppe●t . Nam cui tacere licet , 〈◊〉 praeter quaesita , aliud quid cum Deo Coelitibus , aut sec●●n loqui po●si , seu ●ocall , seu 〈…〉 se● mixta , ●i . partim vocali , partim mentali . Heiss. Refut . Aph. c. 4. Aph. 2. nu . 117. p. 191. a Persons mit . c. 10. nu . 23. pa. 424. Greg. de Valent. tom . 3. Disp. 5. q. 13. punct . 2. §. Ad. 2 Arg. Sanchez moral● . 3. c. 6. nu . 16. p. 26. b Causa iusta vtendi his amphibologiis est , quoties id necessarium aut vtile est ad salutem corporis , honore , res samil●ares tuenda , vel ad quemlibet alium virtutis actum : ita vt veritatis occultatio censeatur , tunc expediens ac studiosa . Sanchez op . moral . l. 3. c. 6. num . 19. c Dum Sotus ait non esse culpam Amphibologus uti joco , & in ridiculis , intelligo quando absque iuramento id fieret . Tunc enim honestus ille ludus , recreationis iusta causa exereitus , honc stum redderet amphibologiae vsum . At si iuramentum adesset , est manifesta culpa , propter vanamet indiscretā Diuini Nominis vsurpationem . Sanchez moral . l. 3. c. 6. nu . 22. a Mitig. cap. 10. nu . 2. pag. 407 , 408. b Vltimò , Deducitur Poenitentem temerè rogatum , an hoc vel illud peccatū fassus sit , posse iurare se non confessum , intelligendo ita vt teneatur illi explicare . Sanchez mor. l. 3. c. 6. nu . 44. c Si contra iustitiam petit , et iuridice eum non interrogas , potest vti aequiuocatione , et iurare secundum propriam mentem . Tolet . de Instruct. Sa. l. 4. c. 21. num . 10. d Iisdem amphibologijs potest vti Reus , quando Iudex interrogans non est legitimus Interrogati Iudex , aut in hoc casu peculiari , Sanchez l. 3. c. 6. nu . 27. e Mitig. cap. 10. nu . 11. and in the rest following . f Si quis hominē ignorāter , putans esse feram , occidat , aut in propriam defensionem-potest de eo facto rogatus in iudicio , id negare . Sanchez moral . l. 3. c. 6. nu . 29. g Quando taxa alicutus rei est iniusta , si pluris vendens , aut defraudans in pondere & mensura , ita vt sibi satisfaciat propretij injustitia , & reddat correspondentes merces pretio date ; potest hic interrogatus à Iudice , an pluris vendiderit vel desecent in pōdere aut mensura id negare , assacreque se pretio taxato vendidisse & integre pondus & mensura●● tradi ●isse , intelligendo haec , ita ut pluris vendens aut deficiens in pondere aut mensura deliquerit . Sanehez moral . l. 3. c. 6. nu . 29. a Si reperto cadanere , quis interrogatur , an gladius ibi repertus fit suus , vel tali ho●● illaec transierit , quae vera sunt , & petuntur ab eo , tanquam illiu● homi●idiji indi ●ia quod verè no commisa potest negare . Sanch l. c. nu 30. b Ratione optima docent cum , qui nummos mutuò acceptos soluit , posse a Iudice rogatum de mutuo , iucarese illud non accepisse , intelligendo ita ut teneatur id soluere . — Atque idem credo si tunc non teneretur soluere , eò quod terminus , ad quem matuum datum fuit non est impletus ; vel prae paupertate excusatur debit or a tunc soluendo . Sanch l. c. nu . 31. c Nonò , deducitur Creditorem virtute Instrumenti publici exigeteur eoram Iudice debitum , — et si pars illius sunun●● debita s●luta sibi sit . &c. Si Debitor reconcentat eoram Iudice Creditorem , vt iuret an pars illius debiti soluta sit sibi , potest iuarare solutam non esse , intelligendo vt modò non sit tantundem sibi debitum . Sanch. l. c. num 36. d Vndecimo deducitur , co●ctam aliquam actipere in sponsam , quam ducere non tenetur , posse iurare se accepturum , intelligendo in●●a se , Si teneor vel si postea placuent mihi . Sanchez ibid. num . 39. Tolet. de Instruct Sacerd. l. 4. 21. nu . 11. a Si vir ab vxore petat an sit●dultera , ista potest dicere , Non sum , squam●is verum fuerit eam adulterium cōmississe ) intelligendo , vt tibi reuelem Tolet . Instruct. l. 4. c. 21. nu . 11. Sanch. moral . l. 3. ●6 . nu . 41. Persons , mitig . c. 10. nu . 37. pa. 436. b Contraxit quit matrimonium per verba de praesenti , qua de re postulatus corum Episcopo , potest ad●ibito iuramento respondere , non se contraxisse per verba de praesenti ; seruata sibi clausula , ita ut matrimonium fuerit . Treatiso of Equiuocation , allowed by Blackwell and Garnet , cited by D. Abbot Antilog . cap. 2. fol. 13. and Casaub. Epist. ad Front. pag. 115. c Decimo quintò deducitur , eum ti quo mutuò pecunia petitur , quam reuera habet , posse iureiurando affirmare se eam non habere , intelligendo intra se , ut det . Sanchez moral . l. 3. c. 6. num . 43. & Nauart . Com●n c. Human. aures , q. 3. num 13. Persons mitigall . cap. 9. num . 81. pa. 401 , 403. d Iondino quis , sauten●e ibi peste , proficiscitur Countriam , qu●m magistratus de vebis suae imolumitate soilicu● , diuersai ìibi non pert●untur , misi prius iuret se Londiat nuper non fuisse , non ende venisse , turare poterit non se venisse Londino , cum hac reseruatien● mentis , ita ut insectus po●le venerim . Treatise of Equiuocation , apud D. Abbot Antilog . c. 2. fol. 13. The like is said by Sanchez moral . l. 3. c. 6. nu . 35. by Tolet. de Instruct. l. 4. c. 21. num . 12. by Nauarre Enchirid. cap. 12. nu . 19. e In communi loqtuitione interrogato de re quam secre●ò seruare expedit ●citum est dicere se nescire , intelligenda , ita vt expediat dicere . — potest estam — uti quauis alia amphibologia &c. Sanchez moral . l. 3. c. 6. num . 25. a Obseruandum quoties ●icitum est ad se tuendum vti aliqua aequiuocatione , id quoque erit licitum , etsi interrogans vrgeat excludens illam aequiuocationem . and , Quatum cunque reduplicet iniquus Interrogator , vt inret se nulla aequiuocatione vti , & absque omni prorsus aequiuocaione id intelligere : adhuc id iutare potest intelligendo its vt planè debe at loqui et explicare vel aliquid aliud mente concipiendo , quo verum id reddatur . Sanchez moral . l. 3. c. ● num . 45. and the same is said in the Treatise of Equiuocation apud D. Abbot Antilog . fol. 13. fac . 2. a Vide intanta astutia quanta sit simplicitat , Quii omnem sec●●ritatem in eo i●●amento sibi statuisset , talam se m●dum iuramenti , tot circumstantijs conne●●●isse existim●bat , qui , saluâ conscientiâ , nulla ratione à quoquā dissolui posset . Sed videre non potuit , si Pontifex iuramentum dissoluerit , omnes illius nexus , siue de sidelitate Regi praestanda , siue de dispensatione non admittenda , peritor dissolutos fore . Immo aliud dicam admirabilius . Nosti , credo , iuramentū iniustum , si tale esse euidenter s●tatur , vel aperte declaretur , neminem obligare ; Reg● iura mentum iniustū esse , ab ipso Ecclesie Pastore sufficienter declaretam est Barthol . Pacenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epistol . Monit . Iacob . Regis lit . ● . 2. & 3. b Vades igitur tam in sumum ab●●sse Illius obs●gatione ; vt vnculii quod à tot sapientibus ferreum putabat●● , manus fit quam stramilie● . a In c. Human. aur . q. 3. nu . 14. pag. 353. Monarcha ●um prim● maximu● . b Creditur enim ita excipere & audire ad se vementes , & sic ijsdem respondendo , significare tam gestu , quàm verbis & factis , vt placeaut eis , cum quibus rem gerit , intellecta secundum intentionem illorum , licet sint in se falsa , &c. c Ibid. nu . 15. d Hanc doctrinam & artem bonam . * He that knoweth not to dissemble , knoweth not to raigne . a Eccles. 10. 20. b G. Abbot praelect . de mendacio . pa. 50. nu . 13. & R. Abbot Antilog . cap. 2. fol 13. fac . 2. c Proceeding against Traitors . C● . 2. a Proceeding against Traitors . Y. 3. a Quum in Catholicis veteribus alij● , plurim●s feramus c●r●res , & extenuemus , excusemus , excogitato commento persaepe negemus , & commodum ijs sensum offingamus , dum opponuntur in disputationibus aut in constictionibus cū Aduersarijs : non videmus cur non eandem aequit item & diligentem recognitione mereatur Be●tramus . Index Belgic . lit . B. in Bertramo . pag. 12. in 8● . b Mitigat . ca. 7. num . 34. & seqq . c The Author and the Publishers of the Iesuites Catechisme . d L. 1. c. 18. fol. 64. e L. 1. c. 17. fol. 62. f Ibid. g Relation of Religion , num . 33. Beza Red●●● . Epist. ad Gul. Stuck . a In vita Luther● pag. 152. b Directed to the Reader . c Fallitur cum tota sua caterna diebolus , &c. See the Iesuits Cate chisme , l. 1. cap. 17. f. 62. a Vise morti vicinum sensit , ●oram pleno Sena●u Geneuensi palinodiam 〈◊〉 . Beza Red●●● . Epist. Coloniâ misaâ , pag. 9. 〈…〉 . a Reply to Persons Libel . pag. 18. a Comment . in c. Human. aur . q. 3. nu . 13. b Reply to Persons Libel . pag. 23. c Reply to Persons Libel . cap. 3. pag. 57. True Relation pag. 55 , 56. Quod● . 3. art . 4. pag. 66. in the Margin . d Answere to a Letter of a Iesuited Gentleman , p. 104. Gen. 20. ● . Gen. 27. 19. Exod. 5. 1. & 8. 27. 1. Sam. 16. 1 , 2. 1. Sam. 21. 2. Ier. 38. 25 , &c. a Comm●n C. Human. aures q. 3. nu . 7. Gen. 20. 11 , 12. a Apologie for Eccles. Subo●d . c. 12. in the end fol. 202. b So S. Aug. interpreteth this place , lib. contra mendac . cap. 10. a Haec quando in Scripturis sancti● legimus , non ideo quia facta credimus , etiam faciend● cred●mus , ne violem●● praecepta , dum passim s●ctamur exempla . Aug. contra menda● . c. 9. p. 18. A. b Contra mendac . cap. 10. in Gen. 27. 19. Relect. de Secreto memb . 3. q. 3. Conclus . 7. pag. 3●1 . a Ier. 18. 7 , 8. b Ezek. 33. 13. c Ioel 2. 14. d Dan. 4. 27. a Ionah 3. 8 , 9. b Isai. 38. 2. c Contra Mēdac . cap. 2. pag. 14. A. d Luk. 24. 28. a Mar. 13. 3● . b Ioh. 7. 8. Persons Mitig. c. 7. num . 29. pag. 293. c Matt. 26. 48. d Ioh. 13. 26. a Facta nihil huc auin●● , nisi certam & expectatam 〈◊〉 altera parte sine siga● ficat●onem si●e quasi respension● contra 〈◊〉 de●●●u . Abbat . Antilog . c. 2. Pag. 26. And againe , Otio●è totum hoc de shategemets vs●●satcy quia nulla ibi consiliorum Communicatio , nulla signorum intercessio , quae mentibus nostris inui●em aperiendis constituta sunt . Ibid. pag. 26. b Non magis in ●oc facto video inendacij specie , quam in eo quod simulauit se peregrinum seu ●●ator●m . Lucas B●ugens . in hunc locum . c Magaum discrimen est inter voba & opera● verba exp●●ma iustitutione , significandi vim habent ; non item opera . a Barrad . to . 4. l. 8. c. 1● . pag. 356. 2. a Ribera in Amos 2. nu . 21. pag. 344. b Si enim eum non 〈◊〉 , tra●●●sset sine dubio , & iss●t lo●gi●s . c Mitig. cap. 9. nu . 58. pa. 386. d Mitig. cap. 9. nu . 72. pa. 397. e Mitig ca. 9. nu . 45. pa. 378. f Mitig. cap. 9. num 48. I. c. nu . 49. Gen. 22. 12. Deut. 13. 3. Rob. Abbot An●●l . cap. 2. pag. 22 , & 23. a Roman . Correct . Ioh. 7. 8. a Cap. 1. p. 1● . b Pers. mitig . cap. 8. num . 8. c Pers. ibid. num . 15. d Pers. ibid. num 8. e ibid. num . 15 f Pers. mitig . cap. 8. num . 10. pag. 313. Vt reliqui ●ures , carum rerum quas cepericat , signa commutan● : sic illi — nomina , tanquam rerum notas , mutaucrunt , Cic. de finib . bon . & mal . l. 5. nu . 74. pag. 111. a Mitig. cap. 8. num . 16. pag. 310. a Aug. conta mendac . c. 12. b Tolet Instr. l. 8. c. 54. c Non est mendacium , dicere quod nou ita est , sed dicere aliter quàm homo putat . Tolet. ibid. d Qui aliter qu●● sentit proloquitur , alterū fallit , et fallere intendit . Non etenim sic profert , nisi vt diuersam opinionem in animo alterius generet . Hoc autem est fallere . Tolet. ibid. e Pers. mitig . c. 12. num . 2. pag. 484. & cap. 10. num . 22. p. 424. a Cap. 1. pag. 16. num . 6. b Mihi vsque ad●o videtur ille animus fallendi necessarius ad rationem mendacij ; quòd sine illo mendacium esse non possit . Vt v. g. fi Petrus absque aliqu● teste proferat propositionem , qu● scit esse falsam ; ille non mentitur , quamuis dicat folsum in voce . Similit●r si Petrus dicat ●oann● ; Tu 〈◊〉 es Ioctnes : 〈◊〉 non mentitur , quamuis dicat falsum , quia illud non potest dicere animo fallendi ipsum Ioannem . Huius ratio esse potest , quia mendacium est fiotio quaeda , quae est in voluntate , propterca quòd est ad alteris per quam intendit homo , vt alius credat aliter , quam sentit ille , qui fiugit , & mentitur . Quòd autem menda●●ū sit ad alterum , patet . Nam 〈◊〉 veracitas , quae est virtus oppofila , est ad àtterum , quum sit pa●s iustiti● ; vt ai● S. Tho. Dominic . Baunes to . 3. in 2. 2. q. 1. art . 3. Dub. 1. § Pro decisione . pag. 16. a Aut non est credendum bonis ; aut credendum est ijs , quos credimus debere aliquando mentiri ; aut non est credendum bonos aliquando 〈◊〉 . Horum trium primum pernici●sum est secund●● stultum . Restat ●rgo , vt nunquam ment●antur boni . Augustin . de Mendac . cap. 8. pag. 6. f. a Leuitie . 19. 11. b Ephes. 4. 25. c D Ely in his Notes vpon the Apologie . cap. 9. pag. 311. D. Bagshaw in his Answ. to Persons Apologie , pag. 42. Reply to a briefe Apologie , cap. 2. pag. 11. a Apologie for Subord . cap. 12. in the latter end . a 2 Corin. 11. 14. b Quum volens eum consuetudine visionum , ad credulitatem futurae deceptionis illicere , verissima quaque multo tempore , Diabolu● , velut veritatatis nuncius , reuclasset : ad ●x●●emum , &c. Cassian . Collat . 2. cap. 8. 
A97067	----	Truth tried: or, animadversions on a treatise published by the Right Honorable Robert Lord Brook, entituled, The Nature of Truth, its vnion and vnity with the soule. Which (saith he) is one in its essence, faculties, acts; one with truth. By I. W. Wallis, John, 1616-1703. 1643 Approx. 398 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A97067 Wing W615 Thomason E93_21 ESTC R11854 99859156 99859156 130470 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A97067) Transcribed from: (Early English Books Online ; image set 130470) Images scanned from microfilm: (Thomason Tracts ; 16:E93[21]) Truth tried: or, animadversions on a treatise published by the Right Honorable Robert Lord Brook, entituled, The Nature of Truth, its vnion and vnity with the soule. Which (saith he) is one in its essence, faculties, acts; one with truth. By I. W. Wallis, John, 1616-1703. [14], 128, [8] p. Printed by Richard Bishop, for Samuel Gellibrand at the Signe of the Brazen Serpent in Pauls Church-yard, London : 1643. I.W. = John Wallis. Annotation on Thomason copy: The "3" in the imprint date is crossed out; "1642 March. 22". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Brooke, Robert Greville, -- Baron, 1607-1643. -- Nature of truth. Truth -- Early works to 1800. 2007-04 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 John Latta Sampled and proofread 2007-08 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TRUTH TRIED : OR , Animadversions On a Treatise published by the Right Honorable ROBERT Lord BROOK , ENTITVLED , The Nature of Truth , Its Vnion and Vnity with the Soule . Which ( saith he ) is One in its Essence , Faculties , Acts ; One with Truth . By I. W. LONDON , Printed by Richard Bishop , for SAMUEL GELLIBRAND at the Signe of the Brazen Serpent in Pauls Church-yard , 1643. To the Right Honourable ROBERT Lord BROOK . My Noble Lord , YOur Lordship being pleased to doe the World that honour , to impart to it somewhat of Yours ( and therefore Honourable , ) it was My Happinesse , amongst the rest , to be an Object of that Favour ; And yet my Vnhappinesse so farre , as not in all things to fall in with your Lordship : Like a Mariner at Sea , descrying within kenne a faire Vessell under Sa●le , promising a rich Lading , makes up to her ; and understanding whence she is , and whether she is bound , desires to view her Fraught ; but comming so neere as to goe aboard , falls foule of her ( as they speak ) and is entangled , and perhaps may both have work enough to get cleare . The ●●ire Vessell I had in view , was your Lordships Treatise , now under Saile , ( when made publique ; ) which however directed ▪ to a Private Port or Sinus ( a Friends Bosome ) yet passes the Ocean to arrive at it : your Lordships Name enforms me Whence it is , and withall promises a Rich Fraught ; which the Bill of Lading tells me What it is , The Nature of Truth ; and blame me not if I were ambitious to see it , that I might adore it : If , by mischance , I be entangled , I hope your Lordships hand will help me to get cleare . Our first fathers , which had never seene Fire before , while every one was catching at that which shone so Bright , no marvell if he that first meddled with it , Burnt his Fingers : The Beauty of Truth is likewise Bright and Glorious ; so Glorious , that some have found her Dazle their Eyes , ( he might have said , Others have Burnt their Fingers , And I , perhaps , am one of them . ) Truth is a Glorious Object , a fit Object only for a Noble Hand : Yet Sutor sometimes , though he presume not to Better Apelles Picture , may yet find fault with the Shooe ; and that without blame , while he goe not ultra crepidam . Your Lordship , sometimes , in this Divine Treatise , for fear of Dazling our Eyes , hath left us in a Want of Light. Naked Truth , which your Lordship had the happinesse to Behold , is proposed to us Cloathed , and Guilded ( rather then Painted ) in a most curious Dresse indeed , yet such as hides the Body ; the Beauty whereof being so well worth beholding , we had rather have seene her ( as your Lordship did ) without her gowne , without her crowne , the better to have discerned her true Proportion . Rhetoricall Embelishments being the same sometimes in a Philosophicall Discourse , that varnish on a faire Picture , which helps to set it off , but withall hides it , and presents it more Glossy but lesse Distinct . For what the Orator useth to Illustrate , that the Philosopher finds to Obscure . And thus much perhaps , if no more , may be gained by the ensuing discourse , that your Lordship taking occasion from thence , may afford more Light to that which divers desire better to understand , and Vnmask so Faire a Face . ( At least those who have once seene her Naked , may take the paines to Vndresse her . ) And perhaps having taken a second view , through this a more thick Perspective of not so high raised a Fancy , may give us a more Distinct Delineation of what its owne Dazling Brightnesse presented at first more confused . I hope I shall need no large Apology to obtaine Acceptance , at least a Pardon from so Noble a Lord , ( to whom , I am told , nothing can be more gratefull , and who promiseth the fairest answer , ) if I Accept the Challenge : which it 's like your Lordship would Performe , ( if at least Encounters of another nature would give way to those of the Penne. ) If I be demanded therefore of what I doe , Why at all ? I reply , Because , in your Lordships name , invited : If why so late ? I have nothing to reply but this , Qui serò dat , diu noluit . What was at first , in a few dayes , written to a private Friend , having lien so long in your Lordships hands , is a sufficient testimony that I made no haste to publish it . I have but one request to make , and kisse your Lordships hand , that you would vouchsafe , if I have done well , to Accept , if otherwise , to Pardon Your Lordships most humble Servant , IOHN WALLIS . To the Worshipfull , and my Worthy Friend , Henry Darley Esquire . Worthy Sir , THe Sad news of so Unhappy a Losse as his Lordships Death , forceth me to give an account of what might else seeme a Soloecisme . The book was newly finished in the presse , before his Lordships death , and expected only to be first presented to his Noble Hands , before it was presented to the World ; to whome it was then a going , when that unhappy news stopped it , and some copies were gone abroad . I have suppressed it since , to adde that which you see adjoyned ; in testimony of mine own sadnesse for so great a Losse . Which yet cannot be so fully expressed by a private penne , as by the common Tears of all those to whome Religion is deare . A sad losse it was , had it been in the Best times , to loose so many excellent Accomplishments in one Noble Breast ; but Now most Unhappy , when there is so much work and so few hands ; in which , I am confident , None was guided by a more single Eye , with lesse Obliquity to collaterall aimes . Vnhappy then was that accident , that deprived us of one so well worthy to live ; Vnhappy hand ! by one sad stroke who shot Religion , Learning , Piety , what not ? Sir , The Treatise penned long since at your request , had once passed in another Character through Yours to his Lordships Hand , not then intended to be made publique , nor directed to any other then your own eye ; what entertainment it then found ( such Candour and Noblenesse dwelt in that Breast ) You know as well as I : And now , being oft solicited , as well by you as others , It was a second time Advancing , ambitious again to be made happy by the same Hand ; ( and indeed I had been extreamly injurious to His Candour , if I should have seemed to decline His Eye and present it to another , who taking liberty sometime to dissent from Others , did with the same freedome allow others to dissent from Him , willing to accept of any Assistance in the search of Truth ; ) but being there prevented , it is fain to Retreat , and fall back to the same hand where it first lodged , as being , next after his Lordship , due to you ; from Your humble Servant J. W. March. 11. 1642 THE CONTENTS of the ensuing Chapters . The Preface . DIvers acceptations of Truth . pag. 1. Logicall and Morall Truth , their nature , and difference . ibid Whether breach of Promise be formally a Ly. 3. Metaphysical Truth . 4. Veritas Essendi & Cognoscendi , or Cognoscibility . ibid None of these are Truth or Light as here taken . 5. The Object not Identically the same with the Faculty . ibid By Truth or Light is meant the Light of Reason . 7. 9. 27. 63. Chap. 1. A double Notion of Truth . 8. His first Position , that Truth in the first Notion is the Understanding in its Essence , the Argument because both , a Ray of Divinity cousidered 9. Chap. 2. A second Argument from the three Requisites to every Being , a Fountain imparting , a Chanel receiving , and Wa●ers imparted , considered ; and Where wee may find these in the Vnderstanding , if a Faculty 12. Whence Ignorance , and Errour in the Vnderstanding . 13. Reason and the Vnderstanding , ratio & facultas ratiocinand● , all one . 1● . The efficient of Accidents . 14. What is the Recipient of Truth . 15. How Reason in the ●nderstanding , ●an make the Soule Rati●nal , and give it an Essentiall Difference from the Irrationall . ib. Whether the Qualities be Formae ●ementorum . 17. The Efficient or Fountain whence Reason comes to the Soule ; Internall , Externall , from the Soule it selfe , from the Parent , from God. 18. Whether the Recipient of Truth must be Truth . 21. Whether Light passe from the Vnderstanding to the Soule ; from the Vnderstanding to the Will ; and how the Soule acts by its Faculties . 22. Chap 3. How these are found if the Understanding be Truth . 24. How every thing is its own Recipient . ibid To receive a Being , and to receive a Forme Do Esse , & do Habere ; differ . ibid Chap. 4. Whether the Vnderstanding-Faculty may not be the Recipient of Truth . 26. Chap. 5. A second Assertion ( or the first improved ) that both Truth , and the Vnderstanding , be the same also with the Soule , considered . 27. Chap. 6. A Corollary , that All things are this One Truth , considered . 28. Whether a consequent of the former Assertions . ibid Whether true in it selfe , viz. whether all things One. 32. 5. Whether Physically , Integrally , Specifically ; one Thing , one Whole , of one Kind . 32. How all from one Fountain . 34. Simplicity in God hinders not Variety in the Creatures . 28. 34 Vnity in God equivalent to an infinite Variety . ibid Whether the Divine Attributes be distinct ratione ratiocinat● . 35. Whether all Beings be Homogeneall ; of the same specificall nature , only gradually distinct . 36. How all received in the same manner . 37. Whether Number be Reall . ibid Chap. 7. A farther Corollary , that Unity is the Essence of all things , considered . 38. Whether Vnity be the Essence of God. ibid Whether Infinitenesse or Vnity in God be first . 39. Whether Vnity be the Essence of Created Beings . ibid How the Commandements are comprised in Love : and Morall Vertues concatenate in Prudence . ibid Whether Quantity may be divided in semper divisibilia . 40. Vnity as opposed to Multitude , is purely Negative . 43. Yet , not Imaginary . 44. Negatio realis & negatio rationis . ibid Ens Rationis & Negatio rationis . 45. Chap. 8. The nature of Habits . A third Assertion , that Habits also are the same with the Soules Essence , considered . 46. Faculties and Habits how they differ , and how distinct from the Soule . ibid Habits Infused and Acquisite . 47. Plato's Reminiscentia , and Aristotles Rasa Tabula , compared . 49. Whether former acts do help subsequent acts or only Seeme to doe . ibid Whether Reason and Faith differ only in degrees . 51. The Liberty of the Will , wherein it consists . 53. 55. Why some of more Knowledge have lesse Faith. 54. Whether the Will always follow the Vnderstanding , and how . 55. Libertas Contrarietatis & Contradictionis . 56 It is no perfection to the Will , to be able to disobey Reason . ib. How all sinfull acts may be called Omissive . 58. The Vnderstandings dictates are Declarative , not Imperative . 59. Speculative & experimental Knowledge . 60 This latter the Will cannot reject . ibid. Whether God be all Mercy to the Divels . 6● . How Mercy and Iustice are One in God. ibid. Chap. 9. How Knowledge and Affection differ . 62. Whether Knowledge extinguish Affection . ibid. Why some of lesse knowledge have larger affections . ibid. How far we may admit , Reason , the Vnderstanding , the Soule , its Habits , and Actions to be the same . 63. Chap. 10. A fourth Assertion , that the Operations are the Soules Essence , considered . 64. How the Soule is Actus 64. Severall acceptions of Actus . 65. An materia individuetur a formâ . 66. Whether the Act or the Power be first , in order , dignity , and nature . 67. How Omnis virtus consist it in actione . ibid. The difference between actus primus & secundus , ibid. Chap. 11. An Objection against his last Assertion , Whether the actions being divers , there be not so many soules , considered , and Whether Time and P●ace be onely imaginary . 69. Distinction of Operations proceeds not from Time and place . ibid. Whether all the Soules Actions be One. 70 How all things are present to ●od . 71 How permanency in God may consist with succession in the creature . 72 Whether Good and Evill may be in the same act . 72 Whether contradictions may be conscistent . ibid. Whether Copernicus opinion be confused by sense . 73 Chap. 12. Another Objection against the same Assertion , concerning Falshood in the Soules Operations ; Whether it cease to be , when it ceaseth to act Truth , considered . 75 Whether it cease to be , when it ceaseth to act . ibid. Whether succession of moments be onely imaginary . ibid. Whether all acts be the same . 76 Whether it cease to be when it acts Falshood . 78 Whether the reality of the Object be requisite to make the act reall . ibid. Distinction of Metaphysicall Goodnesse and Truth , from Morall and Logicall Goodnesse and Truth . 79 Whether Evill be meerly privative . ibid. Whether any individuall action be indifferent . 82 Whether Falshood be meerly privative . 83 How Ens & Verum convertuntur . ibid. The difference between Ensrationis and Error intellectus . 84 Whether Pain be meerly privative . 86 Whether better to be miserable , then not to Be. ibid. Whether God be the author of Falshood , or Evill . 88 Relations , how produced . ibid. Chap. 13. Corollaries or generall Consequents from his whole Assertion , ( That all things are One Truth : ) Whether usefull in Practicalls . 89 Chap. 14. Whether Knowledge and Sciences receive benefit from this Assertion . 91 Curiosity in searching , blamed . 92 Chap. 15. Whether confusion in the knowledge of Causes be redressed by this Unity . 92. Chap. 16. Whether divisions in other parts of Learning be redressed by it . 93. Wherein the nature of Faith consists . 94 And Bellarmines Dilemma avoided . 95 Whether Faith save onely declarative . ibid. Whether we be saved , even in the Execution of the Decree , without Faith. ibid. Scientia simplicis intelligentiae and scientia Visionis . 96. Whether God Will doe what ever he Can doe . ibid. Chap. 17. Of curiosity in the search of causes , with a close of all . 97 The Post-script . A Breviate of the whole Discourse . 100 ERRATA . PAg. ●9 . l. 6 read ●i●t . l. 11. r. first . pag 48. l. 36. r. produced . p. 90. l. 37. r. and ●ood . p. 117. l. 38. r. contrariè , sin●ulares verò contradictoriè . p. 11● . l. 19. r revera singulares . TRUTH TRIED : OR , Animadversions on a Treatise , entituled , The Nature of Truth . SIR , I Have , according to your desire , perused that Treatise concerning The Nature of Truth . ( The which how farre it serves to the expounding the 24. Chapter of Math. I examine not . ) One thing that may make it seem somewhat dark , is , that his Lordship speaking of a matter somewhat unusuall , is forced to use such Metaphors , for want of native words , which may somwhat obscure it : And his Lordship was the lesse carefull to avoid it , because they being with himselfe of frequent use , and sufficiently understood by him to whom hee wrote , there was the lesse feare of being not understood , or mis-understood : And so the lesse need to prevent it , by seeking for such words as might better sute with an ordinary Reader . Before I proceed to state the Question , Whether Truth and the Soule be One ; It is very requisite to search , in what sense his Lordship understands Truth ; that through the ambiguous sense , and divers acceptations of the word , we be not confounded in the progresse . Truth in Logick , is when the Proposition agrees with the Thing ; and Falsehood , when they disagree . Truth in Ethicks , is when our Words and Actions agree with our Mind ; and is opposed to a Lye , to Hypocrisie . And Truth in these acceptations is nothing else but an Agreement or ●onformity of a Type with its Prototype , Archetypi & Ectypi ; of a Transcript with its Originall ▪ of an Idea , or thing representing , with that represented ; Signi & Signati . Thus in Logick , Vox est signum rei , or Imago r●i . If therefore we have that expressed in Words , to which in the order of Things there is nothing agreeing ; it is a False Copy , or rather no Copy , being drawn according to no Pattern . If that be , which is affirmed to be ; it is True , because they are a Copy or Representation of the Things so being . As it is in words , so it is also in Apprehensions , in conceptibus ; If our mind conceive a thing to be , which is not , or to be otherwise then it is , this is a False Apprehension , because the Idea in our understanding is not a true representation of the Thing . In Ethicks , our words are to be compared with another Copy ; because ( thus● they are not the representation of the Things ( immediately ) but the representation of our Thoughts , or Intentions : Therefore , if our Words do truly expresse or represent what we Think ; It is morally True , that is , it is not a Lye , because they agree with this Copy ; but yet they may be Logically False , as not being a true expression of the Thing . If the Idea in our apprehension agree with the Things , so that we conceive a ●ight of them ; and our Word ▪ be a true representation of this Idea ; they do truly also represent the Things : There is both v●ritas Logica , and veritas Moralis If wee conceive a right of things , and our words expresse otherwise then we think ; this Proposition is both wayes false ; for it neither agrees with the thing , nor with our judgement : But our Judgement is Logically true ▪ because the Idea in our mind is a true expression of the thing . If we conceive amisse , and yet ●ffirm as the thing is ( if we affirm snow to be white , which we conceive to be black , ) our Proposition is Logically true , but Morally false ; and our conceptus is also Logically false . If lastly , wee conceive amisse , and speak otherwise then wee conceive , and yet diverse from what wee ought both to think and speak ( as if we conceive snow to be bl●●k , and affirm it to be red : ) our Idea or Conceptus is Logically false , our Proposition Logically false , and Morally false . Thus i● one ▪ intending upon a Signet to grave the Kings ▪ Image , mi●●●th of the true proportion , and with this Signet maketh impression in Wax ▪ the wax cont●●nes a true representation of the Seale ▪ but not the true Image of the King ; whereas , if the Signet had been truly graven , and then impression made in the wax ; the wax had truly represented both the one and the other . Thus is it in Morall and Logicall Truth . Accordingly , one making a Promise with intention to perform it , yet afterward breaks it ; this Promise is Morally true , because it is a true representation of his Intentions ; but it is not Logically true , as not being a representation of his future Actions . And in his subsequent Actions there is also a kind of Morall falshood ; because they are not conformable to his promise , by which they should bee regulated . Or you may say , his Promise was ( Morally ) a True expression of his Intention ; but his Intention was ( Logically ) False , as not agreeing with the Thing , because he intended that which was not Futurum Whereas , if he had promised , with a purpose to breake it , his Promise had been Morally False , but his Intention Logically True ▪ If , intending to break it , he yet perform it , his Intention is Logically false , and his Promise Morally false , though Logically true . And thus Breach of Promise will come under the nature of Injury , or Injustice ; but not under the nature of a Lye , except it were made to deceive ; because it is the true expression of the Intention , which is the immediate rule of Veracity or Morall truth . Thus Hypocrisie , or Dissimulation , is a branch of Morall Falsehood ; because Actio and Gest●s , are Index animi , as well as Words . And this I conceive to be the Nature of , and Difference between Logicall and Morall Truth . There is yet another Truth , and you may call it a Physicall Truth , ● Formall or Essentiall Truth : Thus that which hath the Essentialls of a Man , is verè Homo ; so an Infant is a true Man. Thus we say , a true Church , true Faith , true Grace , true Gold , ( not counterfeit : ) thus a Syllogisme in a right form , is a true Syllogisme , though the Propositions be false . And the like . ( But mistake me not ; by Morall Truth , or Naturall Truth , &c. I understand not , Truths about Naturall things , or Morall things , ( though the words be oft-times so taken : ) For I am not now distributing Truth into its severall Species , or severall Parts ; but am shewing the Ambiguity of the Word , and so distinguishing it into its severall Acceptations . Thus Morall or Ethicall Truth , is that Acceptation of Truth that is usuall in Ethicks : Logicall Truth , is that Accep●ation of ●●uth , which is used in Logick , &c. ) But ●●●pp●●● , we ●●● y●t ●●rre from that Acc●pt●tion of Truth , in which ●●● Lo●● ▪ speaketh : I will therefore come somewhat ne●rer . ●●●●● the Logicall and Morall●…ptat●●n ●…ptat●●n ●● Truth , we have a Metap●ysicall acc●ptat●… ●●s and V●rum are ●ermini conv●r●ib●les . And Truth is taken in ●●●● such acc●ptation , when it is divided into veri●●s Essendi and Cognosc●ndi . Veritas Essend● , or the truth of Being , is that per quam res ver●●st : And thus Ens & Verum conver●untur . Quic ●uid est , ver● est ▪ For except it have a Reall and True Being ( and not a Supposed Being ) it is not ●ind●●d ) a Being , but is Su●●os●d ●o be . Veritas ●ognosce●di is that per quam res ver● Cognoscitur . And thus also Ens & Verum conver●u●t●r : For whatsoev●r is , may b●e ●n●wn to be . This Veritas i● nothing ●lse but Cognoscibilitas : Th●re●ore Veritas , as it is Affectio Entis , is d●fin●d by some to be Convenie●●ia r●i , seu Co●formit●s rei , ●um I●tell●ct● ; ( ●ive humano ●ive di●●●● . ) Thus Truth in the Things and Knowledge in the Understanding have ●elation to each other as Objectum a●● P●tentia . As Colour in the Object to Sight in the Eye . Colour , as it is inherent in a Body , makes it to be Coloured ( cor●us coloratum : ) The same Colour , as it stands in relation to the Eye , makes it to be Visible ( corpus visibil● . ) Thus Essence , or Being , as it is in the ●hing , constitutes it in the nature of a Thing , or a Being : And the sa●e ●●●●nce in the thing , as it hath relation to the Understanding , makes it ●ognos●ibile . ●n the first sense it is Veritas Essendi ▪ in the second it is Veritas Cognos●end● . ( Where t●e cons●●uction will be somewhat hard , exc●●t you give Philosophers leave to use the G●●●●d in a Possive signification , which amongst pure ●rammaria●s is more ra●●ly ●●und . ) For by the s●me E●se●c● by which it is Ens , by the same it is Cognoscibile ; That Being by which it is , by the same it ●●y be ●●own to be : As by the same Colour , by which the object is Color●tum , it is also Visibile . And this ● conceive to be the right acceptation of Metaphysicall Truth , or Truth as it is taken in Metaphysicks for an Affection of Being : not being a Thing Really di●●inc● for that thing , that truly is , and may be truly known to be ; But ( as they call it ) Modus Entis . And now we be come somwhat n●e●er that acceptation of Truth wherein his Lo●● ▪ takes it ; though ( if I mistake him not ) that sense wherein he useth it , is somewhat distinct from all these : For whether you consider the Truth of ●eing , or the Truth of Knowledge ▪ they are in themselves really the Same , and the same ●l●● really with that Ens , t●●● Being , which tru●y Is , and is truly K●o●n ●● be : which thing 〈…〉 a being , and as truly Cognos●●ble , when there is no Understanding present to take notice of it , as when it is actually Unders●●●d . ●●●e a● an Object is ●●uly Col●u●ed , and truly Visible , even then when ●●●re is no ●ye present to behold it . And therefore this truth cannot be One with the Understanding ▪ because it may be then and there where the Understanding is not . Again , Truth being ( as I said ) One with the Thing known , if it ●● also One with the Understanding , or the Soule ; the Understanding or Soule knowing shall be One with the Thing understood : A S●one and the Soule shall be one Individuall Being : For how can Truth be the same with the Stone , and the same with the Soul , except the Soul and the Stone be the same . Object . But you will say thi● is that he contends for , not only , that Truth understood is one with the Soul ; but that both the Thing understood , and the Sou● understanding , are this Truth . Answ . 1. To proceed therefore . If the Stone understood , and the Soule understanding , be the Same ; then when began this Unity , ●●●● Identy ? Were they the Same before the Stone was actually understood ? Or did they then contract this Unity , when first the Soul did actually Know it ? Why they should be the same , Before the act of Knowing ; there 〈…〉 no more reason , then why one ●●●ne should be the same with ●…ne ; ●●y one man should be the same with another man : And so Peter or Paul might be ●s truly said to b●●ray Christ , as Ju●●● , if Peter and Judas be one and the same . And if they should ●●●n ●●ntr●●● a● Unity , ( and not before when the Understanding ●o●h ●●●s● Actually understand it ; we must ta●e ●●●● saying , Intell●ct●s i●●ellig●●do ●m●●a ●it ●mn●a ▪ in a more gr●●●e 〈…〉 it w●● m●●●● . A●● , ●●●y j●●●emen● , it i● utt●●ly impossible , for that which hath ●●●● been Al●ud●● ●● be made Idem ; ●s also for that which is O●● , to ●e made A●●ud a s●ips● . I say , ●● i● impossible for two things to be made one●nd ●nd the s●me , by a Re●ll Identitie . 'T is true , Two things may be so united as to be made One Aggrega●um ; as the Body and the soul make one M●n , the Divi●●●y and Humanity of Christ make ●n● Person : But that two things can become the same ; that the Soule is the Body , and the Body the Soule ; that the Humanity of Christ is his Divinity , and his Divinity his Humanity ; I conceive not onely false , but impossible . The Hand and the Foot ( with the rest of the members ) make one Body ; but neither the Hand is the Foot , nor is the Foot the Hand , but really distinct . Answ . 2. But further , as it is hard to shew , when this neer kindred either of Affinity , or Consanguinity ; this Union either of Identity , or of Identification , had its first Originall : So , if there be any such Vnion , ( either con●ate or contracted ) between the Soul and a Stone : Then will not onely One but All Soules ( at least , all soules actually understanding and apprehending it ) be the same with this Stone . And these Soules , being one and the same with this one individuall stone , they will be one and the same with each other . Thus we shall have but one Soule informing all Bodies ; not by a Pythagoricall Metempsychosis ▪ by translating of soules from one body to another , but as A●●mus Averroisticus , one soule extended through the whole Universe , informing so many men as there be bodies , wherof every man is partaker tanquam communis aur● : Nay neerer , for of the Ayr each takes a part ; but as for this Soul , each Is , each Hath this Soule entire . Neither doth it inferre onely an Identity of Soules , but an Identity of Objects also : For all ▪ Objects being apprehended by one Soul , they become all One with it : And being all one with the same numericall Soule , they must be also One with each other . So that all Soules will thus be One , all Objects will be but One , and this One Object one and the same with that One Soule ; and all the World but Vnum Ens , whose every parcell is alteri ●dem ; the same with each other . Object . You 'l say , All this is no more then he contends for ; to make Truth ▪ One with the Soule ; and that all things that are , are nothing but this One Truth . Answ . If this be his opinion , To prove an Identity of all creatures , because their Being , from whence proceeds their Cognoscibility , is all One with the Soule , or Understanding : His Lord ▪ must give me leave to dissent from him , if for no other reason , yet because ●e dissents from himselfe : For if his Argument be good , That all things are One with the Soul , because Truth or Cognoscibility , ( which differs not really from their Essence ) being the Object of the Soules Operation , must also be One with the Soule ; It will follow also , that God is likewise One and the Same with the Soul , because He also is Cognoscibilis , and may be known by the Soul : And also , that all things else are one with God , because they are al known by Him. And so he falls upon the first of those Errours , which he mentions in the ●nd of his Prooemium , immediately before the first Chapter ; which is , by mounting too high in the exal●ing of Truth , to confound the Creator with the Creature ▪ by making her God. Neither doth it onely make Truth to be one with God ; but even all things else , being one with Truth , to be One with God. Again , if so , how is it that in the end of his 3. Chapter , concerning the Body and the Soule he tells us , not that they are the Same , or that the Body is the Soul , but as husband and wife each bringeth his part towards the making up of the Compositum . At least M● . Sadler is mistaken as well as I , ( who is presumed at least to understand his Lor● ▪ mind , su●●●ciently , ) who ●ells us in his Epistle , that Corporall Vnion ●● materialls is sometimes [ Miscalled ] Identity , which is at best but a ●●ld touch in a point or two . But I suppose there may be another acception of Truth , which may better sute with ( at least the first part of ) his Lordships discourse . You may call it Veritas Cognoscendi , as well as the former , bu● in a different sense . There Knowledge was taken in a Passive●●●se ●●●se , and Truth was that which makes the thing Cognoscib●le , or fit to be understood : Here you must take it in an Active sense ; and so Veritas Cognoscendi , or the Truth of Knowledge , will bee that which makes the understanding Cognoscitivum , or fit to conce●ve and apprehend that Cognosc●●li●y which is in the Obj●ct . And thu● Truth will be that ●rinciple , whereby the Soule is able to ●…hend or conceive that which may be known . Veritas Cognoscendi in the former sense , and that in this sense , are both Principia cognoscendi , Principles of knowledge , but in a severall way . ( You may distinguish them , if you please , thus ; Truth of knowing , and Truth of being known , and veritas cognosce●di may be 〈…〉 both ) They differ as Colour in the Object , from the power of seeing in the Eye : The former makes the Object Visible , and fit to be perceived ; the other makes the Eye Visive , and fit to discern it . If the first were wanting , Vision would be hindered , because there is nothing Visible : ( Hence it is that the Ayr , and Spirituall substanc●● are not seen even by the s●arp●st sight . ) If the latter be wanting ▪ ●●● sight is hindered from a desect in the Organ : ( Thus ▪ the most persp●●●ous Colou●s are not discerned by a blind Eye ; whereas the ●ame Colours are in themselves sufficiently Visible , and actually Discerned by others ▪ ) Thus Veritas cognoscendi , in the former sense , makes the Object to be Cognoscible ; Truth , in the latter sense , gives the Understanding , or Soule , ability to know it . Now if you call the Power of se●ing , which is in the Eye , by the name of ●●●ate light ( ●o dis●●●gu●sh i● from Light either in the Object , or in the Medium : ) You may also call Reason , which is this principle of knowing in the Soule , or Understanding , by the name of innate Truth , or Light. And this signification of Truth I conceive to be most sutable to his Lor● ▪ meaning . ( But Verum , or Truth , in this sense , is not convertible with Ens : For though all Beings have in them Truth , wherby they may be Known , yet all have not this Truth , or Power to Know. ) And thus if you understand it , it will not seem so strange a Paradox , ●o 〈…〉 th●● Reason ( which he calle●h Truth ) is all one with the Vnderstanding ; and that the Vnderstanding is not distinct from the Soule . For this will be granted by all those , which affirm that Potenti● non real●ter distinguuntur ab Animâ ; that the Powers or Faculties of the Soule , are not really distinct from the Soule it selfe : And these a●e 〈…〉 I mistake not ) the greater part of ●ound Philosophers . And ●●us his Lor● ▪ opinion is but the same with theirs in other words . ( Yet may we ●●●ll speak distinctly of these severall Facul●ies ; as w● do of the Wisdom of God , the Power of God , the Will of God , &c. which are as en●●rely one with God , as these Faculties can be with the Soule . ) And thus much for explaining the state of the 〈…〉 . ● proceed next to examine the Grounds of this his Lor● ▪ opinion . CHAP. ● . Whether the Vnderstanding , and Truth understood , be One. IN his first Chapter he tells us , That Truth ( that is Reason ) is enthron ▪ d in the Vnderstanding ; and there appears under a double Notion Th●●●●● the Fountain or Ground-work ( which is Reason it self , ) We call it ( saith he ) the form or substance . And then those workings which breathe from thence ( the Streams issuing from it ) viz. the Operations and exercise of Reason , the effects of a reasonable soule . ( We call them usually , actus primus , and actus secundus . ) The first of these he begins with , proving it to be the Vnderstanding in its Essence : ( The second he proceeds to in the tenth Chapter . ) His Argument is this , What is the Vnderstanding other then a Ray of the Divine Nature , warming and enlivening the Creature , conforming it to the likenesse of the Creator ? And is not Truth the same ? If you take Truth in any other acceptation beside that last mentioned , I see not how the Argument will hold : For if you take it either for the Truth of Being , or the Truth of Knowing ( in the common acceptation ; ) for that Essence , whereby every Creature both is and may be known to be : It may be granted , that the understanding is one of those Rays of the Divine Nature , somewhat of that Excellency implanted in Man , of that Image of God whereby Man is conformed to the likenesse of the Creator : It will be granted also , That the Essence or Truth of every Creature , whereby it Is or is Known to be , is a Ray proceeding from the same Center , ( though to another point of the Circumference , ) a Stream issuing forth from the same Fountaine of Being ; and carryes some weak Resemblance , some Sparkling of that Primitive Light , or Truth , that Originall Essence which is in God ; ( For thus every Creature hath somthing of God in it , Refert quaelibet herba Deum . ) Yet will it not follow from hence , That this communicated Ray of Being is the same with the Understanding . For the Argument will prove erroneous , as being Affirmative in the second Figure , in which no Affirmative Proposition can be concluded : And the Consequence will be the same with this , [ What is the Body of Man but a materiall substance ? And is not a Stone the same ? ] Which you would hardly admit as a sufficient argument to prove our Body to be a Stone . If you take Truth for Reason , the Argument will admit of a reduction into an exact Form , thus , [ That Ray of the Divine Nature , which doth ( solely , or principally ) expresse Gods Image in Man , is the Vnderstanding ; but Truth or Reason is this divine Ray ; Therefore Truth ( that is Reason ) is the Vnderstanding . ] And this Argument will hold good , if we grant the Soule to be the immediate worker in rationall Operations , without an intervenient Facultie : But ( otherwise ) those that are of the contrary Opinion would deny ( or distinguish ) the Major , and say , That this divine Ray , this Image of God , consists not wholly in the Understanding by it selfe , but in the Soule or Understanding , accompanied with its severall Faculties and ●perations . And indeed it cannot be denyed , but that the Operations of the Soule do containe part of this Divine Image , ●s well as the Soule in its Essence ; and yet They are the Soules ( immediate ) Progeny , and are not immediately produced by God. Now what others admit concerning the Operations , They will a●●●rm concerning the Faculties ; That they are but parcels of this Ray or Divine Image , That they are but lesser Rivulets derived from the greater stream ▪ or branches annexed to it . Now from hence , [ That the Soule in its Essence , together with the severall Faculties and Operations wherewith it is endowed , doth make up the chiefest part of Gods Image in Man ] to prove , [ That every part of this Image are the same with each other ▪ ] and so [ the Faculties to be the same with the Soule ; ] is that which they will not allow . And to presume , or take for granted , That this Image of God consists but in One single Ray ; i● but petere principium , it being no lesse hard to prove , then that the Faculties and the Soule are One ; That Truth ( or Reason ) is One and the S●●e with the Understanding , or Reasonable Soule . They would say rather , That the Soule is One of those Bra●●he● , which ( issuing from the same Root of Being in God , from whence all other Created Beings doe arise ) divides it selfe into severall Twigs . And we have no way to convince them of falshood in this particular , till we have first proved the Soule and its Faculties to be one Simple o● Single Essence . The prosecution or explication of his Lor● ▪ . Argument doth no way oppose this acceptation of Truth which I have given , but confirms it ; which ( if I rightly understand it ) may be thus explained ; That Truth ( Reason ) is Light , none will d●ny ▪ ( by Light understand , that internall Principle whereby the Soule can See o● Know , which is so called by a Metaphor drawn from the Innate light , ( we call it potentia visiva ) whereby the Eye is enabled to See : ) That Light ( this power or principle of Knowing or Reasoning ) i● a reasonable creature i● the Fo●ntai● of Life , i● ma●●f●s● : ( by Life understand the Life of the Soule , if I may so speak , That which specificates the rationall Soule , and makes i● 〈…〉 ) For ●●●●●●● of a reasonable Soul , ( that which makes it to be Reasonable ) is Light , ( that principle whereby it know● and understands : ) And therefore when the Soule informeth , or giveth life to Animal rationale , ( making it Rationall ) it inableth the Creature to work according to that Light , ( according to this principle of Knowing : that is , It inableth the Reasonable Creature to Know or Understand , &c. ) Thus whilst Life ( that which makes a reasonable creature to be Reasonable ) and Light ( this power of Knowing ) is Truth ( or Reason ; And Truth ( or Reason ) is Conformity to God ( or Gods Image in us : ) And the Vnderstanding also , as we yet discourse of it , is this Light ( this principle of Reasoning ) to the Soule ; The Vnderstanding and Truth ( or Reason ) can be but One. The whole Argument i● briefly thus ; [ the Image of God in us , is our Understanding ; and this Image or divine Radius , consists in Reason ( which he calls Truth ; ) therefore Truth or Reason is our Understanding . ] His minor ( that this Ray or Beam of Divinity in us , is Truth or Reason ) is thus proved ; [ Because Reason in us is ● derivative Beam , a sparkling , of that primitive Light ( or Wisdome ) which is in God : ] And so That which enlightens us , and inables us to Know , or Understand , according to our measure ( that which furnisheth Vs with Knowledge ) is a representation of Gods Sapience or Wisdome whereby He is said to Know. Now , [ that Truth or Reason ( which is all one ) is this derivative Beam of Light , wherby we are able to Know ; ] and [ That this ability to Know or Understand , is that which makes u● to be Reasonable , ] is manifest . Wherefore he concludes , That , whilst ●ur Life ( or Rationality ) consists in Light , ( that is , in an Ability to know and understand ) and this Ability consists in Truth ( or Reason ) which is a conformity to God ( as being a Stream issuing from his Ocean of Wisdom ; ) And whilst ( as Reason is this abilit● of knowing , so ) the Vnderstanding also is this Light ( this Ability or power of Knowing ; ) The Vnderstanding and Truth ( that is , Reason ) must be all One. Those , who deny his Conclusion , would answer , That both Reason and the Vnderstanding , doe inable the Soule to Know , or Understand , but in a severall way , as distinct principles ( and therefore are not the same : ) The one Instrumentally or Ministerially ; The other , by using this as its Minister . Thus Fire , by its Heat , burns ; a Stone , by its Heavinesse , descends ; Glasse , by its L●vity or smoothnesse , re●●ecteth ; and the like . If you say , the Weight of the Stone , or Smoothnesse of the Glasse , are not Things distinct from the Stone and Glasse , but rather Modifications of these Things ; I contend not : For neither doe I hold the Understanding , or any other of the Soules Faculties , to be a Thing distinct from the Soule ; but , at the most , only an accidentall Modification of it , not Really distinct from it : Yea rather , That it is the Soule it self , quatenus intelligens , ( as the Power of God , is God himself quatenus potens ) admitting no other but a distinction of Reason . CHAP. II. A second Argument ( from the three Requisites to every Being ) examined . IN the second Chapter , he proposeth first the Opinion of those that stile the Understanding a Faculty , whereby the Soule receiveth or entertaineth Truth , and Acteth accordingly . But here his Lordship ( if I mistake not ) varieth from his former acceptation of Truth ; Comparing it not to the Innate Light , or power of Seeing , in the Eye ; but to the Advenient Light , which streames to it through the Ayr , bringing with it the Idea , or visible Species , of the Object seen . For , soon after , he calls it , those sweet beams of Light which beat upon us continually ; which cannot be meant of any innate Light , but of an advenient Light. And thus I see no inconvenience at all , to say , That the Soule , or Understanding , by its Innate Light , of Reason , ( which whether you say to be distinct from the Soule , or not , it is not much materiall ) doth daily receive or entertain new Truths , or new Representations of that Truth of Being which is really existent in Things ; either by a reiterate actuall understanding of those things which it had formerly understood , or by a new apprehension of somwhat whereof before it was ignorant . Like as the Eye by its innate Power of Seeing , discerns new Species ( conveyed to it by advenient Light ) either from Objects formerly seen , or now first represented . Next he lays down three Requisites to the constitution of every Being . A Fountaine commu●icating ; a Channell entertaining ; and Waters imparted . ( Conferen● , Collatum , Recipiens . ) And he asks Where we shall find these three , if the Vnderstanding be a Faculty . I answer . If you speak of Advenient light ( last mentioned ) which is a Representative Truth , or an Idea of that R●all Truth which is in the Things Known ; I say , the Reall Truth ( or Veritas Ess●ndi ) sends forth this Representative Truth , or Idea , which is conveyed by a Deferent Light ( either of Discourse , or Information , or the like ) till it come to the Vnderstanding , where it is received and entertained by the Innate Light ( or Truth ) of Reason . Like as the Inherent light of Colour in the Object sends forth a Representative light of visible Species , which is conveyed by a Deferent light in the Ayr , till it come to the Eye , where it is entertained by the Innate light , which is the faculty of Seeing . And , as the Remotenesse , or Obscurity of the Object ; the Darknesse of the Medium ; or the Weaknesse of the Faculty , may hinder Sight , so that we see not at all , or not perfectly : In like manner the Distance of the Object , as in things quite out of our reach ; or the Obscurity of them , which send forth no Species , or manifestation of their essence towards us ; our imperfect Discourse , or insufficient Information , which is as a dark Medium ; and lastly , the weaknesse of our Apprehension ; doe cause Ignorance in the Understanding , which is answerable to not-seeing in the Eye . Again , as in Ignorance so in Errour . A reflection of a false Light upon the Object , casting a false seeming colour , which may be mistaken for the true colour of it ; an indisposed Medium , as when we see through Red glasse , &c. and a distempered Organ , by reason of some vitious humours accidentall in the Eye , &c. may cause a mistake and Errour in Sight : So here , when there is a False Light upon the Object , as when we conceive that to be the effect of one thing , which indeed proceeds from some other cause , fallacia non causae pro causâ , or the like ; a false Discourse or Inference , or a false Relation , which is as a stained Medium ; or a distempered Vnderstanding , by reason of Passion , of l●sa Phantasia , or the like ; may cause an Erroneous Judgement , apprehending things to be otherwise then inde●d they are . And thus I have shewed not onely those three requisites which his Lordship requires , but some others besides them ; supposing in the mean time the Vnderstanding to be a Faculty ; and taking Truth for those sweet B●ams of Light , which beat upon us ; Advenient Light. If you take Truth for Reason ; and withall suppose Reason to be distinct from the Vnderstanding , and ●t also from the Soule . You may say , The Understanding is the Recip●ent ; Reason the thing Received in it ; and that Then and from Those , when and from whence it received its Essence , to which Reason is a conna●e and appendent Faculty ; That is , either from God , by immediate Creation , which many think ; or from the Parents , by Propagation , which others ▪ ●old . But I suppose there be few or none , that hold , Reason to be distinct from the Vnderstanding , and That also from the Soule . For when they speak of Reason , as a faculty of the Understanding ; by Vnderstanding they mean , the Soule it selfe , quatenus intelligens , being considered a● the Subject of Reason : And when they speak of the Vnderstanding●● ●● a faculty , whereby the Soule is able to conceive and judge of Truth ; Then they take the Vnderstanding to be the same with Reason . I should rather say , That Reason , and the Vnderstanding ( as it denotes a Faculty ) are two words Synonima , denoting the same Faculty or Power of Knowing and Judging . Which Faculty I would not grant to be another Thing from the Soule-Knowing , or the Soule-Understanding but a Modus ▪ As neither doe I allow to Any Naturall-Power , or Faculty , ( which they make the second Species of Quality ) any other Being then the Being of a Modus , and not the being of ● Thing . And thus we may safely say , the Soule receives the Faculty of Reason or Understanding ; Thence , from whence it receives its Being : ( as a Stone receives its Heavinesse from that which Produceth it : ) That which gave it to Bee gave it to be Thus. Sometimes indeed Accidents are not received from that which produceth the Substance , but from some other Efficient ; as the Smoothnesse of Marble proceeds not from the Producer , but from the Polisher : And yet I hold not , the Smoothnesse to be One Thing , and the Marble to be another Thing ▪ but the Marble to be a Thing , and the Smoothnesse to be Modus . And thus it must be granted in Acqui●●te Habits ; where the Giver and Receiver are the Same , and the Thing Received Modally , but not really , distinct from either . But for Faculties , or Naturall-Powers ; If you look for an Externall Efficient or Giver , it will be the same that produceth the Substance ; But if you be contented with an Efficient per Emanationem , Thus they are said to flow or arise from the Form , or Substance . And then the Giver and Receiver is the Same ; ( for the Form which i● the Subject Receiving , is also per emanation●m Effectiva , from whence it ariseth as an Essentiall Consequent : ) and if you say the Faculty Received is not so much as Modally distinguisht from it but onely ratione 〈…〉 ; I contend not . But so much ▪ distinction at least , I suppose , we must allow it . Having thus answered his Lordships Qu re , I proceed to answer his Objections . If the Vnderstanding ( saith he ) be the Recipient , then the Light ( of Reason ) which differenceth us from the Vegetative and Sensitive creatures , lieth in the Vnderstanding , and not in the Soul : And so the Soul is either not enlightened at all , but only a Theca to the Intellect ; or else there be two Enlightened ( rationall ) Beings in ●●● Reasonable creature . For answer , First , I suppose ( as I said before ) that there are few , if any , that will affirm , the Soul , the Understanding , and Reason , to be Three things : But they will either say , Reason Is the Understanding , and not in the Understanding : or else , Reason is in the Understanding , which Understanding is the Soul , considered only under this Notion ▪ quatenus Intelligens , as it is the Subject of Reason . And thus the difficulty appears not ; For the Light which differenceth us from Unreasonable creatures , whether you call it Reason , or call it the Understanding ▪ is seated in the Soule , and so denominates it Intelligent or Vnderstanding . But secondly , we want not a Recipient for Truth though the Soul be not it , It may be the Understanding . Yet thirdly , though the Soul be not the Immediate Subject , it may yet be the Vltimate , which is more then a Theca . Object . But you will reply , However it be so , that wee make this Light to be inherent in the Soul ; yet it is not sufficient to make an Essentiall difference between the Reasonable and Unreasonable Soul. For though Reason be in the Soul , except it also Be the Soul , it makes the difference but Accidentall ; For thus the Reasonable and Unreasonable Soul will not differ in their Essence , but only in their Adjuncts . Answ . To this I answer ▪ First , this is a new difficulty not arising out of his Lordships argument : For though this Light ( of Reason ) be an Accident , yet this hinders not but that there may be his three Requisites : For an Accident may be truly received , in the Subject , from the Producer . And yet ( secondly ) This , though a Faculty of the Soul , and not the Soul it self , makes notwithstanding a Noble difference between a Rationall and Irrationall Soul ; so that the Soul loseth not its dignity ▪ neither becomes a bare Theca to the Understanding or Reason : And is su●●iciently dignified to have such a Divine faculty in it , and of it , by which it produceth it operations , which the Irrationall Soul hath no● . We account those S●ones precious , that have in them some rare Vertues : And why not the Soul , indued with so Divine a Faculty ? Especially ( which is the third thing I reply ) since it is so in the Soule , that is also of the Soul. The Honey which Samson found in the dead Lions carkas● , proceeded not from it , but was only accidentally or casually in it . A Knife touched with a Loadstone will take up a Needle , or the like ; but this attractive Vertue is not from It self , but from the Loadstone : And you may call the Knife , if you please , a Theca or Receptacle of this Vertue ▪ and say , it hath no other then a Relative Excellencie , as it is the Receptacle of an Excellent Vertue ; ( though indeed to be the Subject of Inhesion , is more then a Theca , or a bare Receptacle . ) But in the Loadstone it is otherwise , For there the Attractive Vertue is not onely in it , but of it , or from it selfe : It is so received in it , that it ●●owes from it , it is sui partus . Thus in the Soule , though Reason be a Faculty of the Soul , yet is it such a Faculty as floweth from it ; and so the Soule not only its Receptacle , but also its Originall . Thus is Light In the Sunne , and From the Sunne , it is not received aliunde . And it is a Reall Excellencie in the Sunne , and not onely Relative , to be the Author and Originall of that which enlightens the whole World. And it is a Reall Excellencie in the Soule ( and more then the Excellencie of a Theca ) to have from it selfe , from its owne Essence , such a Faculty whereby it is able to Know and Understand . But you will say still , However Reason may thus dignifie and distinguish it from Irrationall Beings ; Yet this is but an Accidentall Dignity , an Accidentall Distinction , no● Essentiall ; as consisting in that which is in the Soule , but distinct from it . Therefore Fourthly , Reason in the Soule , is not onely an Accidentall , but an Essentiall Perfection , an Essentiall Consequent flowing immediately from the Essence of the Soul , as an inseparable endowment : And so may make an Essentiall difference ; ( it is Essentiall to the Soule that Reason should arise from it . ) And thus that which is distinct from a thing , may yet be Essentiall to it , viz. Essentiale Consequens , though not Essentiale Constituens . But fifthly , ( which I conceive to be of the greatest force ) though Reason , or the Understanding ( as a Faculty ) be only Essentiale Consequens ▪ and so , in its Formality , makes onely an Externall difference ( aposteriori ; ) Yet it points out unto us an Essentiale Constituens , an Essentiall Ingredient ( as I may so call it ) from whence this Consequent doth arise . Which is somwhat in the Essence of the Soule : Whereof we can take no other notice then from its Operations ▪ ( And this Answer holds good , though you suppose Reason to be distinct from the Understanding , and Both from the Soule : For so , that Essence ( from whence the Understanding flows , together with its Immediate and Remote Issue , viz. Reason and its Operations ) will make this Essentiall Difference between the Rationall and Irrationall Soul. ) Thus they say , prim● Qualitates are not Formae Elementorum , but That from whence these first Qualities do Essentially flow . And though the Qualities make but an Accidentall difference between them , yet the Substantiall Forms from whence the Qualities do arise make an Essentiall difference . ( So here : The Rationall Soule is such a Substance as is able to give rise to such Faculties , which the Irrationall Soule is not . ) If you ask What this Substantiall Form is ? You know the ordinary answer ; Dic formam lapidi● & eris mihi magnus Apollo . ( It is a hard thing , by his own confession , to find out the Form of any Being , much more to discover the Being of a Form , pag. 32. ) Tell me the Being of Any thing , and I will tell you the Being of This. If I ask What the Soule is ? ( which to be we are sure : ) You will say perhaps , a Spirituall Substance : And that is all you can say , for the Essence of it . But if I ask , what it is To be Spirituall ? what , To be a Substance ? I suppose you cannot tell me otherwise , then by Negations , or Effects . And ( thus ) they will do in the Elementall Forms ; They are not these Qualities , but something from whence they arise . ( And so for the substance of the Soule , It is not these Faculties but the Originall of them . ) If you will say , There is no such Something , as this substantiall Form of the Elements ; because we cannot tell you what this Something is . ( To omit , that by the same reason you might banish all Being , because none can tell you , what Being is : For if you say ( and that is all you can say ) that Being is a Ray communicated from the Originall Entity in God : This tells us at the most , but whence it is , not what it is . ) I say , If you deny , that there be any other Forms of the Elements ( beside their Qualities ) whereby they differ one from another ; Then need we look no further : For then these Faculties , though but Accidents , may be sufficient to make an Essentiall difference in the Rationall Soule from the Irrationall . But further , If you can perswade them , that the Essence or Form of the Elements , and their Accidents or Prime Qualities , are the same : I doubt not , but then they will as easily grant , the Soul and its Faculties to be the same also . And thus I have answered according to their opinion that hold the Soul and its Faculties distinct : And have shewed , that we are not so farre to seek for a Recipient of Reason , or Truth , as his Lordship might imagine . And indeed there is nothing more difficult in this particular , then in all Accidents whatsoever ; their Subject is their Recipient , and so is the Subject of Truth , or Reason , It s Recipient . But there is another kind of Recipiency ( which I shall touch in the next Chapter ) which ( if I mistake not ) will cut the sinews of this Argument , and leave it of no force . But in the mean time ( having found a Recipient ) we must seek for a Fountaine , from whence this Light of Reason , or Truth , is derived . For that is his Lordships next demand ; Who is it that communicateth this Light ? For the answering of this , I shall first propound another Qu●re of the same nature , and then apply mine answer joyntly to both . I ask therefore first , whether Fire ( supposing it to be an Element ) be not the true Recipient of Heat ? and the Loadstone the true Recipient of the Attractive virtue that is in it ? and the Sunne , the true Recipient of Light ? If so , then I demand , From whence they are received ? What is the Fountain from which they are communicated ? If you speak of an Internall Fountain , from whence they flow by an Essentiall Emanation ; The Recipient and the Fountain will be the same . And so , if you say the Body of the Sunne , of the Fire , of the Loadstone , be the immediate Recipients of their Light , Heat , and Virtue ; Then must I say , That these severall Bodies are the severall Fountains from whence ( respectively ) those Qualities do proceed . If you s●y , That these Qualities are Received ( subje●tantur ) immediately , in the Form or Essence of these bodies , and not in the entire Substance ; I must say also , They do arise from these Forms , and flow from them by an Essentiall Emanation . And the Definitive Resolution of this Quare depends upon the determination of that Question in Philosophy , whether Accidents be subjected immediately in the Form , or in the Comp●situm : and ( consequently ) whether they flow from the Form immediately , or jointly from Matter and Form together . Which questions it is not materiall for me to determine ; for take which side you please , I shall soon finde both the Fountain and a Recipient . If you look for an Externall , Physicall Fountain , or Efficient ; we must say , That the same Fountain from whence they have their Essence , from the same do they receive with their Essence their Inseparable Accidents , or Essentiall Consequents , by a Comproduction . Thus the Sunne received its inherent Light by Creation , together with its Essence , from God : For in the Creation of the Substance , the Accidents are also Concreated . So Fire produced by a naturall Agent , receives its Heat comproduced , or congenerated , and conferred upon it together with its Essence from the same Efficient . Now in any of these ways , it will not be hard to find a Fountain of Truth , an Originall from whence the Light of Reason or Truth may be conferred ; Though we hold the Understanding and the Soule to be distinct . If you ask an Internall Fountain ; It will be answered , That Reason ▪ or the Faculty of Understanding , flows from the Essence of the Soule , as an Essentiall Consequent ; and is received and inherent in the Soule ▪ ( For I think not fitting to say , that it is inherent in the whole Reasonable Creature ( jointly ) consisting of Body and Soule ; because it remains in the Soule separate , without the Body . ) Or ( if you look at them as Three things ) then Reason must be said to flow from the Vnderstanding , and It from the Soule ; and to be received , by Inherence , in the Understanding , as That also is received in the Soule . If you enquire for an Externall Efficient ; So the Faculties are either Concreated with the Soule by God ; or else comproduced by the Parents by Propagation . And so we want not a Fountain , from whence Reason may be communicated . I proceed to his Lordships prosecution of this Quaere . This Light ( of Truth or Reason ) must be conveyed ( saith he ) to the Vnderstanding , from the Soule , from some other Creature , or from God himselfe ; but neither of these ▪ ways ; therefore not all . I see not why Any or All of these Fountains may not be admitted to be the Source of Reason , in a severall way . First , why may not the Soule be the Fountain of Reason or the underding Faculty ; as well as the Essence of Fire is the Fountain of its Heat , and the Essence of the Magnet the Fountain of its Virtue ? not by Physicall Production , but by Essentiall Emanation ? Indeed , I like not to say , The Soule communicates Reason to the Understanding , ( as to a Third thing ; ) For I have said before , the Recipient and the Fountain in this way of conveyance , viz. per emanation●m , are the Same : like as in I●manent acts , the Agent and the Patient are the same . But I say , That Reason or the understanding Faculty , which the Soule as Recipient entertains In it selfe ; it hath also From itself , as being the Fountain . ( But if you take the Understanding as a third thing from both ; then the Soul must not be said to be the Immediate Fountain , but the Understanding must be said to be the ( Immediate ) both Source and Chanell . ) And thus his Lordships reason troubleth me not , viz. If the Soul communicate Light , then Hath it Light already , and so this Faculty , the Vnderstanding , is in vain . I say , the Soule hath This Light , which both flows from the Soule as an Essentiall Consequent , and is Inherent in the Soule as an Inseparable Accident . Next , why may not the Soule , or Vnderstanding ( whether you will ) receive this Light of Reason from another Creature ? I mean , from the Parent , by Procreation ; producing both its Essence , and Adjuncts , as well Essentiall as Accidentall , together ▪ not by Essentiall Emanation , as before , but by Physicall Production ? To the Reason annexed , viz. That if a Creature produce a Faculty in the Soule or Vnderstanding that Creature must produce it by an intervenient Faculty , and That faculty must be produced by another Faculty , and s● in infinitum ; I answer , The faculty of Reason ( together with the Soul ) was produced by the Parent ( according to this supposition , ) and that by an Intervenient Faculty , viz. the Generative Faculty in the Parent● And yet shall we not proceed in infinitum , For This generative faculty was produced by Another , and That again by Another , ascending still upwards till we come to the Generative Faculty of Adam , which was immediately produced of God , without an intervenient Faculty ▪ either by Concreation with the Soule ; or by Infusion , when he pronounced that blessing Increase and multiply . Lastly , why may not this and other Faculties be produced in the Soule and with the Soule , by immediate creation , from God ? I mean , if Soules be daily created , as most suppose ; Or , if not , yet at least the Faculties in Adams Soule might be by God Created or Concreated with it , notwithstanding that they be distinct . But you aske , Why then did not God immediately and intrinsecally communicate this to the Soule it selfe , rather then as a Faculty , or by a Faculty ? If he did not , it was because he Would not ; and we cannot give account of this will. God might have created immediately all Mankind , as he did the Angels ; yet we see he pleased rather , that they should be produced by Generation , one from another : But who can give us any other account of this his pleasure , save onely his Will ? So neither , why Reason should be an Accidentall Faculty , rather then M●d●● Substan●i●li● ; that is , why he should produce it mediante animâ , rather then by himself immediately , together with it : he might do either . But , in generall , By what means soever ( saith he ) Truth ( or Reason ) be conv●yed ; if the Vnderstanding do at all , receive Truth , then it is Truth ▪ For God doth not communicate Light , but to Light. If he mean , God gives Lucem non nisi Lucido ; or Lumen non nisi Luminoso ; I grant it , saking the words i● sensu composito , but not insensu diviso . ( And so God gives not Animam nisi Animato , nor Rationem nisi Rationali ) That is , God gives not Light but to that which is Light ( ● . Lucide or Illuminate , ) viz. when that Light is bestowed : But in s●nsu diviso , That this was ( before ) Lucid , it is not to be admitted . Light communicated to the Ayr , makes it Illuminate , but finds it not so . God inspires not a Soule , but into a Living-creature : And so breathing into Adam the breath of Life , he made him a Living-creature ; but found him ( his body ) Inanimate , a ●ump of Earth . So here ; God gives not the Light of Reason , but to that which is Light , or Inlightned , viz. Then Inlightned when this Light of Reason is bestowed . But if by this , God gives not Light but to Light , he means , Lucem non dat nisi Luci , or Lumen non nisi Lumini ; I cannot admit it , either in sensu composito , or in diviso . When the Sunne imparts Light ( Lumen ) to the Ayr ; the Ayr is Illuminate or Enlightned : But , that the Ayr is Lumen , I must never grant , till we cease to hold , Lumen non est Corpus . So if God communicate to the Soule or Understanding the Light of Reason ; the Soule or Understanding becomes thereby Illuminate or Enlightned with Reason : But , that the Soule or Understanding , is this Light , this Reason ; follows no more then if you would say , That Water is Heat when it grows Hot ; The Ayr is Light ( Lumen , ) when it is Enlightned ; A Body becomes a Colour when it is Coloured ; Any Substance whatsoever is metamorphised into an Accident , when ( as a Subject ) it Receives that Accident ; or That the Body of Adam , formed out of the Dust , was made a Soule , when it received a Soule inspired . That which is annexed as a proof ; Because Quicquid recipitur , recipitur ad modum recipientis , ( together with the illustrations following ; ) proves no more but this , Whatsoever is conferred ▪ is no further forth conferred , then as the Subject is capable of , and actually doth receive it . And this we grant , That the Soule or Understanding , upon which the Light of Reason is conferred ; is a fit Subject to receive or entertaine Reason , and is actually indued with Reason . And so I admit that which he cites of Dr. Twisse , Neither a quality permanent , nor an act immanent unlesse they be made INHERENT IN the Soule , ( observe the phrase ) and the latter also produced by it , can be said to be given to the Soule . Hee saith , It is Inherent in the Soule , not that it is the Soule . Lastly , How passeth ( saith he ) this Light from the Vnderstanding to the Soule ? there being as vast a distance between It and the Soule , as between It and the will , ( supposing them distinct Faculties ) whence grow those inextricable disputes , How the Will is made to Understand , what the Understanding judgeth fit to be Willed . But here his Lordship varies somewhat the state of the Question in altering the acceptation of the word Truth , from truth understanding , to truth understood , and instead of innate truth of Reason , speaks of the advenient truth , which is a Conceptus or Idea framed to represent the truth of Being in the Object . For we cannot conceive Reason , which is now looked upon as a permanent Faculty , to be transient from one subject to another . But Truth Vnderstood , how it may be conveyed from the Understanding to the Soul ; I shall Then perhaps better tell when he shews me , How the Visible Species are conveyed from the Organ to the Soul , or Faculty , seeing . That the Organ receives species , he will not deny ; for else the Soul might as well see , when the Eye is out : That the Soul also ( by the Organ ) doth apprehend these Species , must likewise bee yeelded ; else why should not the Eye of a dead man see ? That the Soule and the Organ are distinct , must needs be granted ; for we see them really separated by death , whereas nothing can be separated from it selfe : And when I am informed , How the Soule and the Organ , being distinct , are conjoyned in Seeing ; I shall better be able to resolve , How the Soule and the Faculty , though distinct , may joyntly Vnderstand . Till then , it might suffice , in generall to say , That , As by the Organ the Soule S●●th , so by Reason or the Understanding-faculty , the Soule Knows and Understandeth : ( only allowing such disproportion as must be allowed between a Materiall and Immateriall instrument . ) And it seems to be no more vast distance between a Faculty and the Soule , then is between an Organ and the Soule . So that if by Visible Species in the Organ , the Soule may see ; why not by Intellectuall Species in the Understanding ( though a Faculty ) may the Soule Vnderstand ? But , because I love not to answer a difficulty only by opposing another ; you may resolve it thus . We are not to conceive , there is any such vast Gulfe between the Soule and the Understanding ( though a Faculty ) as that Truth should need a Ferry-boat to wa●t it over : For as the Eye doth not first see , and then Inform the Soule or Visive Faculty , what it hath seene ; but the Organ and the Faculty joyntly concurre to the Act of Seeing : So neither doth the Understanding first Receive and Entertain Truth , and afterward inform the Soule , what it hath Understood : But the Soule with and by this Faculty of Reason or Understanding , doth Know and Understand ; Both concurring to the same Act. ( Thus a Stone , by its Heavinesse , descends ; Fire , by its Heat , warms ; by its Light ▪ shines ; Glasse , by its Smoothnesse , reflects light ; a Knife , by a communicated Faculty from the Magnet , draws iron : And yet ( in some of these at least ) you must of necessity grant a distinction ex parte rei . ) There is indeed sometimes a Reflex act of the Soule , whereby it Knows ▪ what is Vnderstood : But we must not think , that it is an act of the Soules Essence , surveying or taking account of the Vnderstanding Faculty , what it hath done ; But the Soule , by this understanding Faculty , reflects upon a former Act , which It selfe by the same Faculty had formerly performed . The Gulfe is likewise fordable between the Vnderstanding and the Will , though they be distinct faculties . Not as if the Will by an act of Knowledge should Understand what the Intellect doth dictate : But the Soule , which by its faculty of Understanding Knows , doth by its Willing faculty Command , and by its Loco-motive Execute . So that neither the Will Knows what the Vnderstanding Judgeth , nor the Inferiour Faculties what the Will Commands ; But the Soule by severall Faculties executes severall Functions . Thus when the Soule by the Eye discovers a danger imminent , by the Hand it endeavours to divert it : And yet there is no Messenger dispatcht between , to inform the Hand , what the Eye hath seen ; notwithstanding that the Hand and the Eye are Really distinct , yea Locally distant . As for mine own Opinion , I could easily grant , The distinction of the Faculties , from the Soule , and among themselves , to be neither Reall , nor a parte rei . And concerning the first , I am sufficiently confident : But for the second , whether the Distinction be Modall ( i. à parte Rei ) or meerly Rationall ( rationis rati●cina●● , ) I do yet desire a convincing Demonstration to determine . CHAP. III. The same Argument further prosecuted and examined , in this and the ensuing Chapters . IN the next Chapter he shewes , That if we make the Vnderstanding and Truth to be One , ( which I suppose will be easily granted ; there being but few or none which make the Soule , the Understanding , and Reason ( that is , Truth ) to be Three distinct things : ) then will it be easie to find these three Requisites : For thus Light or Truth is Dispensed ; By the Father of Light ; and hath for its Recipient , the whole Reasonable creature , consisting of Body and Soule . All which I admit , ( as likewise will those that be his greatest adversaries : ) onely with this Proviso , That he make the entire Reasonable creature to be subjectum Denominationis , and not subjectum Inhaesionis , to Reason or Truth . Next , he spends some time to clear this , How the whole Reasonable Creature can be said to be the Recipient ; which labour , in my judgement , might have been spared : For I cannot see any reason to fear , but that it will as easily be granted , that the Reasonable Creature may be the Subject of Reason ; as that the Ayr illuminate is the subject of Light : without any fear of Identity in the Thing Received with the Recipient . But it seems his Lordship speaks of another kind of Recipiency beside the Recipiency of a Subject : Such a kind of Recipiency as where the Recipiens and Receptum be the same . No Being ( saith he ) but it is the thing Receiving and Received : For consider any Individuall Being you please , Vegetative or Rationall , or what you will ; Who is it that entertaineth this Being , but the Being it selfe which is entertained ? Who is it that receiveth from the Womb of Eternity that reasonable creature , but the creature received ? You may distinguish them thus , The Recipiency of a Being , and the Recipiency of a Form : And so , the Fountain or Efficient , dat Esse , and dat Habere . In the first kind of Giving and Receiving , the Recipient and the thing Received must of necessity be the same ; Thus the Efficient or Producer of Light , dat Lucido ESSE Lucidum , dat Luci Esse Lucem , not dat Lucido esse Lucem . But in the second it is otherwise , not dat Lucido HABERE Lucidum , nor Luci HABERE Lucem , but Lucido Habere Lucem . Thus the Efficient or Fountain of Reason , dat Rational● Esse Rationalem , Habere Rationem . ( But how his Marginall note stands good , viz. That in all things the Agent and the Patient must be One , because The thing Receiving and Received are One , I cannot conceive ; For thus he makes God and the Reasonable creature to be One : For , if I mistake no● , the Fountain or Efficient is the Agent , and the Recipient the Patient . ) And indeed he must of necessity admit this distinction of Recipiency : For otherwise his Fundamentall Axiom would have failed . For if we allow no Recipiency , but the Recipiency of a Subject , whereby it receives or entertains a ▪ Form ▪ It will not be Universall● true , That to the constitution of every Being , there must be the three Requisites formerly mentioned . For Substantiae non sunt in subjecte ; Compleat Substances are not communicated or imparted To a Subject Receiving ( a●d so would want a Recipient , ) but are onely made to Be , and to be the Subject Receiving other things . But ● desire his Lordship to consider , Whether , admitting such a Reception , wherein every thing is its own Recipient ; he do not lay open so wide a gap , that his adversaries may make an Escape ; and Himselfe break that Net wherein his Adversary should have been taken ? Whether , in answering an Objection , he doe not overthrow his principall Argument ? For how easie is it to say , That Truth , though it be neither Soule , Intellect , nor Reason ; Yet it is a Faculty ( or what you will ) Proceeding from God , and its own Recipient . And so , though they imagine an hundred Faculties in the Soule , one dependent upon another ; yet they shall never be put to a straight to find either a Fountain or a Recipient : For God , of necessity , must be the Fountain of all Being whatsoever ( either mediatè or immediatè ; ) And that Being whatsoever it is , shall be its own Recipient . Therfore the Soule ( in this sense ) hath not the Body for its Recipient ; neither did God communicate or bestow a living Soule upon Adam's earthly Body , when he breathed into it the breath of Life : But he gave To the Soule , to Be a Soul. Neither is the Soule a Recipient to the Understanding , Nor It to Reason , no● any of these to Truth , ( if they be distinct things : ) But each of these their own Recipient . Neither ( lastly ) is the entire Reasonable Creature a Recipient of Truth or Reason ( as he would have it ) But Truth is its own Recipient . And then must he hold his hand from Concluding as he doth in the Close of this Chapter , That the totum existens consisting of Matter and Form : the Reasonable creature , is the Recipient of this Truth : Except he will say , Veritas est Animal rationale , & Animal rationale est Veritas ▪ But how , the Ignorance of this Point should give the ground to that Question , whether the Soule or the Body be Contentum ; ( which he admonisheth us of ) I cannot see . For though it be granted , that Every thing be its own Contentum ; yet this difficulty remaineth as firm as before . For , Is not Water its own Contentum : Is not the Vessell also its own Contentum ? Yet he will not deny , but that ( in another sense ) the Water is contained in the Vessell ; nor can he say , That the Vessell is contained in the Water : So though the Soule and Body be either of them their own Contentum and Recipient ( quia datur Animae ▪ ut sit Ani●a ; datur Corpori , ut sit Corpus : ) Yet that the one may not be Locu● ▪ and the other Locatum ; one the Subject , and the other an Adjunct ( which is the meaning of that Question ) will not from hence appear . CHAP. IV. Whether the Vnderstanding , faculty may not be the Recipient of Truth . IN the 4. Chapter he proceeds , further to shew , That the Vnderstanding cannot ●● this Recipient . And if he speak of such a Recipiency as where the Recipient and the Receptum be the same ; his Adversaries , that say , Truth and the Understanding to be distinct , will contend for this as well as He : For neither will They say , datur Intellectu● se esse Rationem , nor datur Rationi ut sit Intellectus . But if he speak of the Re●ipiency of a Subject , I see not from what hath yet been said , why the Understanding ( if distinct ) may not be the Subject of Reason ; why they may not say , Datur Intellectui Habere Rationem : Since it is granted in Logi●k , That one Accident may be the immediate Subject , though not the Vltimate Subject of another . And so , if any will have the Soul the Intellect , and Truth or Reason , to be tria distincta : They must say , The Intellect is the immediate Subject of Reason , and the Soule the Vltimate . And then call the Understanding either a Quality , a Faculty , or Virtus quâ , it is no great matter ; ( we will not contend with his Lordship for the name . ) For Virtus quâ i● but a Faculty , and a Faculty , ( or po●●●tia naturalis ) is the second species of Quality . CHAP. V. Whether the Soule and Truth in the Soule , be one . THe like Answer must be given to that in the 5. Chapter , Whether the Soule ( without an intervenient Faculty ) may not be the Recipient of Truth ? For we cannot say , Datur Animae ut sit Veritas ; except we agree to make the Soule and Reason one : But we may say Datur Animae ut sit Subjectum veritatis , or Subjectum Rationis , though we ●old them distinct . As may appeare at large by what I have said upon the second Chapter . That which is further added in this Chapter , whether as a Su●sive to inforce this , or as a New Argument ▪ viz. That our Soule resembles God , who is Vnus & simplex actus , and therefore it selfe must be simple in its Operations ▪ and we must not expect first an Essence , and then a Faculty whereby it worketh , &c. may as well be urged , to prove , That our Soule and Body are the same , because Man was made after Gods Image , who is ●nus & simplex , not consisting of Parts . Or ( if you instance particularly in the Soule ) It may as well follow , That we know not one thing ( successively ) After another , nor ( discursively ) By another ; but by One entire Act like God , because the Soule bears the Image of God , and Vnitas ( which I grant not ) is formalis ratio Dei. That which is lastly added , concerning a Resemblance of the Trinity , in Truth thus understood : Is no way peculiar to this acceptation of Truth ; But holds as well in every degree of Being whatsoever . All Entity or Being , As it lieth involved in the Originall ▪ Fountain of Being , which is Gods Essence , may represent patrem intelligentem ; As it descends from above , filium intellectum ; As it is received in the Creature , and maketh it to Be , spiritum dilectum . And thus I have surveyed his Lordships reasons to prove , the Soule and Truth to be One. Understanding by Truth , or Light , the Light of Reason ; which is the Originall or actus ●rimus , from whence Rationall Operations doe proceed ; And therefore must needs be the first of those Nations of Truth laid down in his first Chapter . And , that it cannot be any other acceptation of Truth , that is here meant , is very apparent ; If we look upon the other acceptations of Truth ; which we shall find to be no way consonant either with his Method or his Arguments . For if you consider of Truth understood , or the Idea of Truth entertained in the Mind by actuall Apprehension ; This will have no Being , either in the Understanding , or elsewhere , till such time as the Understanding it selfe frames this Conceptus : But ( as ye● ) we have nothing to doe with the Operations of the ●●tellect ▪ ( For he proceeds not to consider the Operations or Effects of the Reasonable Soule , till he come to the 10. Chapter ▪ ) But with something ante●●dent them , which is the Fountain from whence these Operations doe proceed ; which can be no other but Reason . Yea , himselfe affirms it in this 5. Chapter , pag. 23. ) And likewise that acceptation of Truth , for the Truth either of Being , or of Cognoscibility , in the Object hath no conjunction with the Understanding , till it be actually understood : And , even Then , we cannot make it to be One with the Understanding , except we make those things to be One , which have neither coexistence of Place , nor coexistence of Time ; For those things may be understood , which were many thousand Yeares past , and many thousand Miles distant . CHAP. VI. Whether all things bee this one Truth . IN the next place he proceeds to a Consequent or Corollary , arising out of his former Thesis , viz. That All things , are this One Truth . I confesse , I was at a stand a great while , and could not imagine any shew of Consequence between these propositions : If Truth or Reason , be the same with the Soule or Vnderstanding ; then is it also the same with All things else . Why so . This Argument ( saith he ) will presse all things that are . This Argument ? which Argument ? Doth he mean that argument which was last propounded , towards the end of the fifth chapter , [ That because God is one simple act ; therefore , not only the Soule and its Faculties must be One , but even All Creatures must be One , because there is in All somewhat of Gods Image , whose Essence is Vnity ? ] If this be his Argument , I shall content my self with a bare deniall of the Consequence , till I see some shew of proofe . For , That Unity is Gods Essence , is ( in my judgement ) grossely false ▪ Or , were it true , yet , That because God is One , therefore the Creatures must also All be One ; hath no strength : For this Vnity in God is equivalent to an infinite Multiplicity . And , That One simple Efficient , may not produce distinct Effects , seems to me a Paradox . Or is it his second Argument , propounded in the second chapter , and prosecuted in those that follow ; [ That , to the constitution of every Creature there must be a Being communicated , a Fountain from whence , and a Recipient to which ; the which Recipient must be the same with the Being received ? ] From hence perhaps he might prove , That every thing is the same with its own Being : But That very thing should be the same with each other , or the same with reason , or the understanding ; follows not . Is it then his first Argument , propounded towards the end of the first chapter ? Which perhaps his Lordship lookes at as the principall Argument ; and at all that follows , only as a Prosecution of that ; ( Though his Marginall notes , and the Titles of Chapters ( which I question whether or noe they be of his Lordships doing ) point out to us distinct Arguments , in the beginning of the second , and in the end of the fifth chapter . ) The Argument was this , The Vnderstanding is nothing but a Ray of the Divine Nature , &c. And is not Truth the same ? which I understood , as you may see , thus , [ The Understanding is Gods Image in Man , And this Image consists in Truth , or the Light of Reason ; therefore Truth , or Reason , is the Understanding . ] And thus the Syllogisme will be true in the first figure , if you transpose the Premises and convert the Conclusion . Or thus , [ The Image of God in Man is the Understanding ; And this Image is Truth ▪ therefore ( some ) Truth is the Understanding : ] And thus it will be true in the third figure . And beside these two forms , ● see not how that Argument can be reduced to a true Syllogisme . Now chuse you which form you please ; yet how ●● should follow from hence , [ That All things else are this One Truth , ] I do not yet perceive . It may be his Lordship would have his Argument thus ordered ( in the second figure ) [ The Understanding is a Ray of Divinity ; And Truth also is a Ray of Divinity : therefore Truth is the Understanding , or Truth and the Understanding are One. ] And if this be the form of his argument ; I will easily grant , that it presseth all things that are , as much as this . For , is not this Syllogisme in the same form , [ The blessed Angels are Spirituall Substances ; And the damned Spirits are Spirituall substances ; Therefore the damned Spirits are blessed Angels , and the blessed Angels damned Spirits ? ] Then which Consequent , scarce any thing could be lesse probable . And thus indeed he may prove all things that are to be One Truth , one Understanding , yea one Stone , or what you will : For take any two Beings whatsoever , and they will both be sound to be Rays of Divinity , because both proceed from the ●ame Originall and Fountain of Being in the Divine Essence ; and therefore ( according to this Argument ) they will be both One. But his Argument thus ordered , will prove but a plaine Fallacy , offending against the Laws of the second figure , wherein no affirmative proposition can be concluded . The most that he can prove from hence will be this , That there is some common Praedicate , which may be affirmed of Both ; and so That there is some General Nature in which they both agree . And this I am confident there is none will ever deny that grants but this proposition , Quicquid est , est E●s , That All Beings , whatsoever agree in the generall nature of a Being . For then they may all be the Subjects of the common Praediate Ens. But this is farre enough from proving , All things to be One and the Same . For to assume [ That whatsoever things agree in a Vniversall Nature , are also the same Numericall and Individuall Existence ; ] is such a proposition as Logick will not admit of . Yea , though his Argument should proceed thus , [ The Specificall Essence of the Understanding , consists in this , that it is a Ray of the Divine Nature ; And the Specificall Essence , as well of Truth , as of all Beings whatsoever , is the Same , viz. That it is a Ray of the Divine Nature ; And therefore all things whatsoever agree in the same specificall Essence ; ) And ( consequently ) all things whatsoever , having the same specificall Essence with each other , must also be One and the Same with each other . ] I say , though his Argument proceeded thus , yet would it little availe to prove All things to be One and the same . For , besides , that the Specificall Essence of the Understanding ( and so of other things ) consisteth not in being a Ray of Divinity ; Besides this , I say , although they had all the same Specificall Essence ; Yet doth it not follow that they must be all One and the Same . For are there not many Individualls under the same Species , whereof One is not the Other ? Doth not the Soule of Peter and the Soule of Judas agree in all the ●ame Specificall and Essentiall Praedicates , whilst notwithstanding it may be truly said , that the Soule of Peter is not the Soule of Judas , and again , that the Soule of Judas is not the soule of Peter ? What Essentiall difference is there beeween water in the Baltick Sea , and that in the Mediterran●an , ●ince they are both but Integrall Parts of the same Homogeneall Ocean ? Yet how true it is withall , That the Baltick Sea ▪ is not the Mediterranean Sea ; and That the Water which is now in the Baltick , is distinct from that which at the same time is in the Mediterranean Sea ? Two drops of Water taken out of the same spoonfull , be they in their Essentialls never so Consonant , in their Accidents never so Like ; Yet we may truly say This is not the Other , nor the Other This. How then can it follow , That Truth is One with the Understanding , and That All things are this One Truth , Because all Being is but a Ray of Divinity . It follows indeed , That if all Things have the same Specificall Essence , then are they all , Things of the same nature ; ( but that they are all the Same Thing , it follows not . ) Thus much therefore I suppose will be granted him by all , That All things are of the Same ( at least Genericall ) nature , because all things have a Being ; And , When he hath proved their Specificall essence to be the same , It will be granted also , That they are all , Things of the same Specificall nature ; and ( if you will ) That All Being falls under the same Praedicament ▪ ( Though yet a Predicamentall distinction be not always a Reall distinction ; no , not a par●e rei . ) But is this all he seeks to prove ? I supposed he had laboured to shew That the Light of Truth or Reason was not onely of the same nature with the Understanding , but That it was the Vnderstanding . Otherwise he proves lesse then his greatest Adversaries would have granted him . For those that contend for the greatest Distinction between the Soule and its Faculties , doe not yet maintain a more Reall or Physicall distinction between them , then is between One Soule and another , which yet agree in the same Essentiall Praedicates . And if you allow them the same distance between the Soul and the Understanding , which is between the Soule and a Stone , yea between two Soules , They will tell you it is more then they desire : For they will grant that the Soule with all its Faculties , and the Body with all its Members , do constitute the same Suppositum ; which is a more Physicall , a more Reall Union , then is between two Soules , though agreeing in every Essentiall Praedicate . But ( if I mistake not ) that which he was about to prove , was , not that the Understanding is of the same Nature with Truth , but that it is Truth . His supposition in the first words of the ● . Chap ▪ is , If the Intellect , the Soul , Light , and Truth are all but One , &c. Not , A like , or of the same nature . And p. 22. If you make the Vnderstanding ▪ the Soule , Light , Truth One , then are you delivered out of these streights , &c. And pag. 10. If the Vnderstanding be enricht with Truth , then is it , it selfe that Truth , that Light ; Thus he frequently calls them One and the same ▪ Now To be , ●● selfe that Truth ▪ and To be of the same nature with Truth , is far different . And if he prove no other but a Logicall Union , That Truth and the Understanding are of the same ( Genericall or Specificall ) nature ; we may y●t safely deny a Physicall or Reall Union or Identity ; and say , Truth is not the Vnderstanding , nor is the Understanding Truth , ( though of the same nature with Truth ) as well as say , This drop of water is not the Other drop , though This and the Other be of the same nature . Neither can the same Argument ( taken in the same sense , without Equivocation and Ambiguity ) possibly prove a Physicall and Reall Identity between the Soule and its Faculties ; and also a Logicall or Specificall Identity between It and all things else . It is impossible by the same argument to prove , The Soul and its Faculties to be One Thing , and , The Soule with All things else to be Things of the same Nature : These to be T●lta , and Those to be Id●m . But to omit the consequence and dependance of This , upon that which went before : I will examine it as an entire proposition by it selfe , Whether All things are One ? And if so , Then must it be either thus understood , That All things are One and the Same by a Physicall Identity ; This is the Other , and the Other is This ; Bucephalus is Alexander , and Alexander is Bucephalus : and ( by the same reason ) the Bread in the Lords Supper is the Body of Christ , and the Body of Christ is this Bread , by Consubstantion . In which sense it seems so impossible , that ( in my judgement ) it needs no Refutation . Or thus , That all things are One and the Same by an Integrall Identity ; that is , They be all Parts of the same Whole : all Members of the same Integrum , the same Aggregatum . And in this sense it is True indeed , but there is nothing New in it , nothing Strange : For who ever denied , that All things , as parts , as members , do constitute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Vniverse ? That the whole Aggregatum , the whole Heap or Multitude of Creatures do make One World ? Or ( lastly ) thus , That All things whatsoever are One , by a Logicall Identity , as being all of the same Nature . And if he speak of a Genericall Nature , this will be as easily granted as the former : For none deny , that all things agree in the Genericall Universall nature of a Being : And whether Ens be Genus Vnivocum , or Gen●● Anagolum , yet it is predicated or affirmed of All Beings ; Only that which He calls Truth , Others call Being , both meaning no other then the Formalis ratio Entis , propter quam dicitur Esse . Put if he speak of a Specifical● Nature , wherein he would have all things to agree ; making the Universe to be One Homogeneall Body , ( which ●e seems to mean here ; though he meant , I suppose , a Physicall Unity , when he said , The Soule and Truth w●re One : ) Then are we to enquire , whether those things which agree in a Universall Genericall Nature , may not admit of a Specificall difference ? And for This , it will not be sufficient to prove That every Being is a Ray of Divinity issuing from the Center of Being in God , or That the Essence and Form of every particular thing is a Roy of Divinity : Except it be proved ▪ That every Being is This Ray , that it is such a Ray. If therefore all those Rays that have issued forth of that Center of infinite Being , If the Streams derived from this Fountain be exactly of the same nature , without any Specificall difference ; Then is it because God could not send forth Distinct and Different Rays , or because he would not . If we make God an Agent so Uniform , as that we will admit no possible Variety , not so much as in the Object , or Manner of his Actions ; what difference is there between the most Determinate Naturall Agent , and God the most absolutely Free Agent ? if in his operations we admit not of this choice , to work Thus rather then Th●● ? But if he could work in severall manners , by communicating Rays of divers natures , but would not ; how then hath he manif●sted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the exceeding great Var●●●y of his Wisdom and Power ? For there cannot be so much as an Accidentall Variety in the Creatures , except there be somewhat Reall produced in the One which is not in the other ; which cannot be , if all Being , all Entity whatsoever be exactly of the same Specificall nature . I grant therefore , an Integrall Unity ; whereby all things are parts of the same Aggregatum , the same World : I grant likewise a Genericall Unity ▪ whereby all things agree in the generall nature of a Being : But if he cont●nd further for an Identicall or an Hom●geneall Unity ( wherby each is other , or of the same Particular nature , without any other then a Graduall difference ; ) I must deny both . And Mr. Sadler ( his Lordships Champion ) denies it with me : For so he , Corporall Vnion in materials which ●● [ mis●●ll ] 〈…〉 Identity , i● at best but a ●old touch in ● point or ●●o , ● most disdainfull ●mbrace ( at 〈…〉 dista●●● ) of those Beings which hav● much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but lit●l● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If the Unity of all things be Identicall , how is i● [ miscalled ] Identity ▪ If Homogeneall , how is there much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ●●t little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ His Lordships Reasons to perswade this Identity ▪ come next to be examined ▪ Why ( saith he ) may it not be so ▪ since ● All Being is derived from the same Vn●f●r● Fo●●tai● ; since 2 All i● the same in nature ( 〈…〉 ) a Beam of that excellent Light ; And ▪ All entertained in the same manner by every Individuall Existence , viz. By a Similitude and Vnion of nature ▪ If his Lordship speak of a Physicall Identity , It is easie to say , This Soule is not the Other Soule ▪ This drop of water is not the Other drop ▪ though both produced by the same Uniform Agent , and in the same manner : This Beam of Light is not the other Beam , though both shining forth from the ●ame Sunne : Because One ( uniform ) Agent may produce Two Effects . If he speak of a Likenesse in Nature , It will be said , That the same Agent may produce not only Two effects , but Vnlike effects . e. g. The same Sunne produceth Heat and Light. Here these severall Beings are 1 derived from the same Fountain the Sunne , which hath either Virtually or Formally both ▪ Heat and Light ; They are 2 both Beam● issuing in the same manner from their Fountain ; and 3 Their Essence is in the same manner received , viz. by being what they are , and Informing a Subject recipient : Yet can I not think that Light , and Heat are either the Same Thing , or of the same ( specificall ) Nature : ( However some fondly dream that Light and Heat are the same : ) For then whatsoever is H●t , must also be Light ( Lucide ▪ ) which holds not in scalding Lead : and whatsoever is Light , must also ▪ even in the same degree ▪ be H●t , which holds not in Snow , which is Lucide ; nor in Ice , which being transparent ●i● also Illuminate . Object . If you object a Disparity in the Example , because Light and Heat , though they both proceed from the Sunne , yet the one from the Sunnes Heat , the other from the Sunnes Light , and that therefore their Fountain is not the same ; whereas in Gods Essence being absolutely Simple in it selfe , and Vniform in its operations , we may not imagine severall Fountains from whence severall Streams may proceed . Answ . I answer , That Gods Essence , however Simple , is yet equivalent to an infinite Variety : And though we cannot in God suppose to be Light distinct from Heat , and Heat from Light ; yet Gods simple Essence hath virtually both Heat and Light , and all things possible . His Essence therefore being equivalent both to Heat and Light ▪ why may it not produce Heat in one thing , and Light in another thing , and so severall Beings in severall Creatures ? ( Except you will suppose , that Gods Essence , being Equivalent to , and Productiv● of , all Essences possible ▪ must of necessity exercise all this Equivalency in the production of every Being , and actuate all his Efficacy in every Product , and so agere ad extr●m●m virium , which in a Voluntary agent is not Necessary ; in an Infinite agent is Impossible . ) All the Radii or Semidiameters of a Circle proceed from the same C●●t●r , but they tend not all to the s●me point of the Circumference : But the same indivisible Center , which lyes equally opposite to every point of the Circumference , As it i● supposed to lye opposite to one point , it sends ●orth One Radius to it , As it lyes opposite to another point , it sends forth Another Radius to that other point , Though the Center remain indivisibly the same . Thus Gods simple Essence quatenus productiv● Angeli , or , as it virtually contains the Essence of an Angel , may produce that Essence : And the same simple divine Essence , as it contains virtually the Essence of a Stone , may produce a Stone . And if you say , as Dr. Ames concerning the Divine Attributes , That these two considerations Esse productivum Angeli , and esse productivum Lapidis , be distinct ratione ratioc●●atâ , perhaps there will be no great errour ; although his Lordship admit not of Dr. Ames his opinion ; p. 23. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esse productivum Angeli , or posse producere Angelum is not the same with posse producere Lapidem . For although it be the same simple Essence of God whereby he is able to do both , yet this hindreth not but that this simple Essence may be by us apprehended per i●ad●quat●s conceptus , which is no other but distincti● rationis ratiocinat● . The same Center considered as it is the beginning of One Radius , is distinct ratione ratiocinatâ from it self considered as the beginning of Another Radius . And so the divine Essence , quatenus productiva Angeli , may perhaps be distinct , ratione ratiocinatâ , from itselfe quatenus productiva lapidis , without any violation to its Simplicity . They are onely inadaequati conceptus ejusdem simplicis essentiae ; and a Metaphysicall Abstraction may be sufficiently consistent with a Physicall Simplicity of Essence . Thus therefore may it appeare , how the Unity or Simplicity of the Fountain , hinders not but that the Streams may admit of Specificall and Essentiall distinctions . But he saith secondly , All Being is also of the same nature , viz. a Beam of that excellent Light. Therefore what ? Is therefore all Being the Same ? How ? Physically the same , ( as if that Soule which is of the Same Nature with another ▪ must needs be that other Soul ; ) or Metaphysically , Logically , the same ; that is , of the same Nature ? If he mean , the first ; I see not how it follows . If the second ; His Antecedent and Consequent is the ●ame ; and so he Assumes what was to be proved . But for the proposition it selfe , All Being , saith he , is of the same nature , s●il . a Beam of that excellent ▪ Light. And this I grant ; All Being is of the same ( Genericall ) nature ; All Being is a Stream communicated from the Fountain of Being , All Being is a Beam , &c. But ( Specifically ▪ ) All is not Such a Beam. If his Lordship yet contend , That this Being is also Specifically the Same , only with a Graduall Distinction . I desire , first , to know Whence the great Variety in the Creature doth proceed , if all Being be absolutely Homogeneall ? Adde Water to Water , and it remains Water still ; In a greater Quantity indeed , but yet without any alteration at all in its Essence , it is still but Water . Adde Heat to Heat , it remains Heat still ; In a more intense degree indeed , but yet it changeth not its nature : Increase its Intension as long as you will , yet you shall never make this Color to become Color . A Deaf man though he See never so acutely , it will not help his Hearing . Repl. If he urge , That the ●ame Light proceeding through divers Mediums is stained with divers Colours ; and why may not therefore this Beam of Essence , though Homogeneall , being received by divers Creatures , appear in a diverse Form ? Answ . I answer , the Variety of those appearing Colours proceeds from the Variety of the Medium : But here can be no Variety in the Recipient at all : For if there be no Recipient but the Being Received , then will the Medium be every way as Uniform as this Light or Essence received , and so cannot cause this Variety . It must be therefore Various in it self , or else it cannot be Variegated in the Recipient . Secondly , If all Beings be but Gradually distinct : I demand Whether the Essence of a Man , or the Essence of a Magnet be the more Intense degree ? If the Magnets Essence be the higher degree of Light , Why hath not the Magnet the use of Reason ? If Mans Essence be the higher degree , Why hath not Man the Loadstones Magnetick faculty ? For if there be onely a bare Graduall distinction in their Essence : then the Inferiour Essence is actually included in the Superiour , with an addition of somwhat more : And if included , whence comes it to passe that it cannot operate ? Again If the Body and the Soule be absolutely of the same nature ●which they must be , if Being admit onely of a graduall distinction ▪ ) Then the Essence of the Soule ( being the superiour degree ) includes in it the Essence of the Body , and somewhat more ▪ Therefore is it able to operate according to that Essence , and to do of it selfe , whatsoever the Body can doe . If so , then how comes it to passe , that the Soule needs the service of the Body ? Why may not the Soule separate , perform all Corporeall Operation● , since it hath in it Corporeall Essence , and somewhat more . ( Yea , why may not the Soule see , when the Eye is put out ? ) For the adding of Another degree hinders not the Operation of the Former degree , but rather perfects it . Yea what need is there of the Body ▪ at all ? Non bellè quaeda● faci●● d●o , sufficit unus Huic op●ri ; as his Lordship saith , out of Martiall . To his third consideration , I must answer accordingly as to the second ; All Being is received in the same manner by every Individuall Existence : That is , Every Creature receives its Being , by being What it is : A Stone and a Plant receive their severall Beings , by being ( severally ) what they are . But come to particulars , and the case is altered : A Stone receives its Being , by being a Stone ; and a Plant receives its Being , by being a Plant. That which followeth in the ensuing part of this Chapter ( besides what I have already touched by the way ) I passe over as being Explicatory , rather then Probatory . Onely thus much ; The doctrine of the Platonists , reducing all Being to Number , must either be taken in a Metaphoricall , Analogicall sense , or not taken at all . And being so , it availeth little to prove either a Physicall or Specificall Identity of Being . Whence they had this doctrine , I inquire not , as not belonging to the present matter in hand . Neither will I stand to debate the controversie , concerning the Nature of Number ▪ whether it be a Reall , or Rationall Being ; Which ● conceive to have as much Reality as a Relation hath , and no more ; that is , hath Fundamentum i● re , but in its Formality , it is onely ●●li●… the birth of Reason . And when I am convinced , that Paternity , or ●iliation , are Essentiall to Humanity ; that Fatherhood , or So●ship doe constitute Manhood ▪ or Humane nature ; I shall also grant , that 〈…〉 est Prin●ipi●● Essend● ▪ rather then Consequent Essentians . But , not to projudge the discourse of the next chapter , ( wherein Vnity is made to be the Essence of All things , yea of God himselfe ) I proceed rather to consider the large 〈…〉 of Unity there exprest . CHAP. VII . Whether Vnity be All in all things , or , the Essence of all things . ANd there we have it first proposed to consideration , Whether Vnity be not in nature so glorious , and of that dignity , that it is able to inform a Being , Yea , to be the Essentiall Form of all things ? It is prosecuted in the severall kinds of Beings . Vncreated , and Created , whether Spirituall , Morall , Physicall , or Mathematicall . In all these , saith he , you shall find Vnity as it were the Form of their Being . And first , Whether Vnity be not All in God ? ( The Humility and Reverence , which his Lordship useth in proposing of it , may be a fit pattern for all to imitate , in all approaches to a Deity ; Not onely in duties of Worship , but even in Scholastick Discourses . And so neither to be peremptory in affirming , nor rash in censuring : Since the vast disproportion between an infinite Object , and a finite Faculty , subjects our Understanding both to Ignorance and Errour ; Suntque oculit tenebrae per tantum lumen . ) There is ( saith he ) but One God ; And more there could not be , since there cannot be Two Infinites , two Eternities ; Neither could this One be otherwise , for then were he not Infinite . Vnity then being so inseparable , as without which God could not be what he is , May it not be said to be Co-essentiall to him ? And if of his Essence , then is it in him All ; for Gods Essence is All in God. The Objection which his Lordship moves , viz. That there is the same reason for all other divine Attributes , they being all Essentiall to God , as well as Vnity : Will bring the Question to this Issue , Whether of these Attributes may be supposed in nature to be First ? ( For that every of them should be the formalis ratio of a simple Essence is Impossible : ) And so , whether Infinity , &c. do arise from Vnity , or Vnity from thence ? I should rather say , That neither of these , or any other divine Attribute , may be said to be formalis ratio , or the Essentiall form of the Deity ; but somewhat else , in it selfe Simple , and yet comprehending all these : Which because we cannot apprehend at One Discovery , we are fain to take severall Views of it per inadaequatos conceptus . But if we must needs seek for a Seniority in Gods Attributes ; I suppose , I might derive as clear a Pedigree of them from his Infinitnesse , from his Perfection , from his Absolutenesse or Independency ; as can be shewed either from his Vnity , or from his Verity . But not to be too extravagant , it shall be sufficient for the present to sh●w , whether his Infinitenesse flow from his Vnity , or his Vnity from his Infinitenesse ? whether he must needs be Infinite , because he is One ; or One because he is Infinite ? If we say , God must needs be One , because he is Infinite ; his Lordship will not only assent , but furnish us with a Reason , Because ( saith he ) there cannot be Two Infinites . But if otherwise we say , That God must of necessity be Infinite , because he is One ; It is not so easily proved , since there is but One Sunne , and yet that One Sunne not Infinite . How then can we say , That God is Essentially Infinite , or That Infinitenesse is Essentiall to him : If the Formalis ratio , the Essentiall Form of Divinity , may consist without Infinitenesse ? Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To his instances in Created Spirituall Beings . That all the Commandements are comprised in Love , shews That there is somewhat Generall , that is common to them all ; or rather Love ( as likewise Obedience , and the like ) is a Collective word , and an Integrum , whereof all those are Parts : But that Vnity is either the Generall form of All the Commandements , or the Particular of Any , it shews not . The like may be said of the Saints which agree in the Common nature of Saint ship , and do joyntly make up the Body mysticall , whereof Christ is Head. Yea of all Creatures , They all agree in the common nature of a Being , and They all make up one Vniverse ; yet is not Vnity either the Generall of all , or Particular form of any Creature . The Morall Virtues are said to be conjoyned or concatenate , because they all proceed from one Fountain , viz. The absolute Subordination of the Will and Affections to the Understanding : which Subordination they call Prudence , ( and is of the same extent in Morality , that Obedience is in Divinity ) whereof all the morall Virtues are but Integrall parts . ( But I had rather apply Prudence to the Understanding only ; as that whereby it is able to judge in all Practicall things , what is fit to be done ; And the universall Conformity of the Will to this universall Rule of Reason , I should call Justitia Vniversali● , Universall Justice . ) And thus I understand that Axiom , That morall Virtues are concatenate in Prudence : Because where there is this universall Subjection of the Will to Reason , there will be an observance of it in all particulars . But if the rules of some Virtues are observed , and not the rules of others ; there this observance is not a Virtuous action , as not proceeding from the subordination of the Will to Reason , ( which would have as well prevailed in others also ) but from some other Principle . Now this shews perhaps , That the Morall Virtues are Vnited in One generall Essence : But how appears it , That this Essence is Vnity ? Physicall Beings , as Water-drops ( and other Connaturalls , either of the Same , or Concordant Species ; as the Loadstone and Iron ) desire to preserve their Union and Neighbourhood one with another : But let us consider the ground ; Do they desire to preserve their Essence that they may be One , that is , United or Joyned together ; or do they desire Vnion and Conjunction , that they may preserve their Essence ? This latter I suppose ; And therefore a drop of water doth not desire to Bee , to the end that it may be Conjoyned with the rest , but desires to be Conjoyned for its Preservation , lest it should cease to be . But how doth this prove its Essence to be Vnity ? In summe , All those instances in Nature ( which doubtlesse are very many ) whereby it may appear that all things naturally do desire Vnity ( or Conjunction rather ) either for Conservation , or for Consummation of their naturall Perfection ; That by Unity their Vigour is encreased , quia vi● unita fortior , and the like ; will shew no more but this , That Unity is a Perfection of Being , not a Principle of Being ; or That Things of the like nature conjoyned together are able mutually to help each other in their Conservation or Operation . But what is there in all this to perswade us , that Unity is their Essence ? As for the Mathematicall Unity of Harmony , Proportion &c. It being only Relative ( for they denote but the Relation of one thing to another ) can conferre nothing to the constitution of an Absolute Essence , as of Sounds , &c. But how this should any way conferre to the deciding of that question , whether Quantity be divisibilis in semper divisibilia : seems to me a greater mystery , then this Mystery that is to be cleared . For as long as Mathematicall Demonstrations shall be thought worthy of credit , it shall Never be granted , that Continuum constat ex indivisibilibus . And however some Naturalists , that know little what belongs to the nature of Quantity , make much adoe to the contrary , and therby bewray their grosse Ignorance in these things ; Yet I am confident , that not any One Mathematician ( deliberately , and in a Mathematicall way ) either ever did , or ever will assent to them . And I cannot without Indignation ( or Pity rather ) read sometimes how fondly and vainly some ( otherwise ) able Schollars think to shift off Mathematicall Arguments in this and the like cases ; which will not be so easily baffled by an empty Verball Distinction , as some of their Idle Fallacies may . And if I make it not evident ( to those that are acquainted with Mathematicall terms ) that a Continuum consists not of Indivisible Points , by as certain and infallible Mathematicall Demonstrations , as That 2. and 2. make 4. I will hereafter turn Sceptick , and affirm confidently That we are sure of nothing . If a Line consist of Indivisible points , each Point is supposed to be Minimum possibile , by those that doe maintain it ; ( or else how are they Indivisible . ) Then must all Points be Equall ; ( for if they be Unequall , they cannot all be minima . ) Then no Two Lines can possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Incommensurable ; ( for if all Lines doe consist of Points whereof each is equall to other , then are all lines whatsoever measurable by this common measure of a Point ; qu● aliquoties applicata , & hanc & illam commensurabit . Contrary to what hath been often demonstrated Mathematically , That some Lines are absolutely Incommensurable with some other , admitting of no common measure , ( as for Example , the Diameter and the Latus of a Quadrate , ( whose Proportion therfore cannot be expressed by Rationall Numbers . Now that two Contradictory Propositions should be true by Mathematicall Demonstration , is utterly impossible . Thousands of the like Demonstrations might be brought to prove it ; As , that from hence , All Angles may be demonstrated to be Equall ; The same Line , to be Shorter , to be Longer then it selfe , to be equall to two or more conjoyned , and yet to be shorter then either ; Yea , all Lines to be equall , All Circles of the same bignesse , The Equinoctiall Circle to be no bigger then a Ciphar , All Motions to be of the same swiftnesse , All Bodies of the same weight , and of the same bignesse : And yet in the meane time All these to be unequall , in Length , Weight , Swiftnesse , &c. And infinite the like absurdities ; as might be shewed , if this were the Question I had in hand . Take an instance or two . Let two Circles be described upon the same Center , of what greatnesse you please ; Let a Thread be fastned at the common Center , and so extended that it cut the Circumference of both Circles ; Thus extended , the one end being fastned at the Center , let the other end be moved round : Now while this Thread passeth over one Point in the Greater Circle , I demand how much it passeth over in the Lesser ? Lesse then a Point it cannot be , because ex hypothesi , a Point is Minimum possibile ; For every Point therefore that it passeth over in the Greater Circle , it passeth over a Point answerable in the Lesser Circle ; There be therefore as many points in the Lesser as are in the Greater Circle ; and these Points being all Equall , because every one is Minimum possibile , the Lesser Circle must needs be equall to the Greater Circle , because it consists of as many Points ; and by the same reason , All Circles Equall . Now the Thread thus moving , move it never so Slowly , it passeth over a Point in a Moment ; and move it never so Swiftly , it passeth but a Point in a Moment : And therefore all Motions are alike Swift , as passing over equall distances in equall time . Again , Let two Lines concurring in the same Point make an Angle , ( of what greatnesse you please ; ) their Two next Points , joyning upon this common Point of concurrence , will terminate a Basis of Two Points , ( not more , for then the Subtendent would be equall to both the Crura . ) The two Third points will terminate a Line somewhat longer then the other , and therefore at least of Three points ; and so on , for every point added to the Crura , ( be the angle greater or lesse ) you must adde one point to the length of the Basis , subtendent to that angle ( and more then One it cannot be , for then the increase of the Basis will be equall to the encrease of both the Crura : ) Whence it will come to passe That all Angles ( at an equall distance from the point of concurrence ) will have their Subtendents equall ( the Basis or Subtendent being thus measured by the length of the Crura , or lines containing the angle● ) Wherefore themselves also must be equall . Now also it is sufficiently apparent to a Mathematician , that upon all liues whatsoever , you may erect ( as from a Basis ) lines of the same length containing an Angle ; and therefore ( both the Angle and the Basis being measured onely by the length of the Crura ) not onely all Angles may be equall , but also all Lines , ( as being Subtendents to equall angles at the same distance . ) I need not adde more demonstrations to shew the Impossibility of that Opinion which makes every Continuum to consist ex indivisibilibus . It is certain then , that Continuum non Constat ex Indivisibilibus : But , how this doctrine of Vnity serves either to confirm the truth , or to clear the doubts ; I see not . But to return . His Lordship hath been copious to shew some Vnion , ●ome Relation , of One thing to , or with Another , in the severall kinds of Being . From whence he is ready to infer , That the Essence of all things is One , that it is Vnity . But be it granted , That there be divers particular Species under the same Genericall nature ; ( as when all particular acts of duty are comprised in One generall name of Love , or Obedience : ) Be it so , That many Effects may proceed from the same Cause ; ( as all virtuous acts from the subordination of the Will to Reason : ) That there be many Combinations of Beings or Persons , Naturall , Voluntary ▪ O●conomicall , Politicall , Logicall , &c. whence may arise One Aggregatum , One Praedicament , one City , or Kingdome , one World : Be there S●pernaturall or Spirituall Societies , One Church , Paroch●all , Nationall , O●cumenicall , Visible , Invisible , one mysticall Body : Be there also in Lines , Bodies , Sounds , &c. ( besides their Absolute Affections , Length , Bignesse , Lowdnesse , &c. ) some mutuall Relations of Proportion , Harmony , Discord , &c. Be there in Physicall Bodies , a desire of Union or Conjunction in One to another ; Yet will not this prove , That all things have One Nature , One Essence ; much lesse , That this Essence is Vnity . If Iron desire Union , ( or conjunction rather ) with the Loadstone , doth this prove their Specificall Essence to be One ? Or ( if it doe ) doth it pro●e ▪ that this One Essence is Vnity ? And so of the rest . All that can arise from hence , is , That God hath so ordered the severall Natures of particular Creatures , as that his Wisdome doth not only appear in their Absolute and Simple natures ; but hath also put Relative or Respective natures in them , whereby his Wisdome may appear in their mutuall Oppositions , Conjunctions , Similitude , Dissimilitude , Sympathy , Antipathy , Help , and Hinderance of one thing to another ; whereby not onely Every thing ( Severally ) in its Absolute nature doth set forth Gods glory , but also All things ( joyntly ) doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and work together in their respective Relations , as well for the good of those that love God , as for their mutuall advancing of Gods glory . All which may be , though neither Vnity , nor any One specificall Being , be the formalis ratio , the essentiall form of all things ; but each species have a severall kind of Being . For my own judgement ; I am as confident , that Vnity is Nothing ; as his Lordship is , That it is All things . 'T is a meer rationall , nominall Notion , that hath no more Reality in it , then Darknesse , then non esse . Yea , to be One , is a pure Negative Proposition ; and what Reality you can allow to a Negation , so much you may allow to Vnity . It is true , Vnus , as it is opposed to Nullus , is Affirmative , and is the same with Aliquis , or Nonnullus : But if it signifie the same with Vnicus , and be opposed to Multitude , ( according as we now take it , ) it is a meer Negation , and no more . Which to make clear , observe but this Syllogisme , [ Whatsoever is in England , is in Europe ; But in England there is Rex Vnicus , One only King ; Therfore in Europe there is Rex Vnicus ; but One King. ] Where you shall find no fault in the Syllogisme , save that the Minor is Negative in the first figure . Whence it is apparent , That Vnity , as it is opposed to Multitude , is a meer Negative term . There is One Sunne ; but is this Vnity Essentiall to it ? Whether another Sunne be , or be not ; it nothing concerns the Essence of this Sun , but onely grounds an externall Relation , which is yet but Relati● rationis . Was not the Essence of Adam the Same , and he Equally a Man , before the production of Eve , while he was Vnicus ; and after both the Production of Eve , and the Generation of sonnes and daughters , when he ceased to be Vnicus , there being more beside him ? Was there any Detraction , or Addition of Essence , or any Reality , that concerned Adams person , at such time as his children were born ? or would there have been afterwards , if all except Adam had been swept away ? Nay when two Drops of Water are separated , or conjoyned , is there any Essentiall or Reall Mutation in either ? Surely , if Vnity may come , and goe , without any Reall Alteration ; then is Vnity so farre from being Essentiall to all things , that it is not so much as Reall . Object ▪ You will say ; But God is indeed One , Vnus et Vnicus ; and not onely supposed to be One : Therefore his Unity must needs be Reall , and not Imaginary . Answ . I grant it ; But what then ? must therefore Unity be Positive or Reall ? The Ayr , in the night time , is indeed Dark , and not onely ●●●posed to be Dark ; Will you therefore infer that Darknesse hath a Reall , a Positive Being , and is not a privation of Light ? When the Moon is eclipsed , it doth Really and Indeed want the Illumination of the Sun-beams , and is not onely supposed to want them ; but you will not , I suppose , say that this Want of Light , hath a Reall Essence . So here ▪ God is indeed One , and not only imagined so to be , yet hath not Vnity●ny ●ny Entity or Positive Being in it . There is Negatio Realis , and Negatio Rationis ; a Reall absence and a Supposed absence . Of the one you may truly frame a Negative Proposition ▪ of the other you cannot ; there may be indeed in the Understanding concerning thi● , Negatio actus , ( which is all one with Abstraction ) but not actus negationis , actus negativus . When the Ayr , in the Night time , is Dark ; there is a Reall Absence of Light : when , in the Day time , I conceive of the Ayr according to its Essence , or according to some other Qualities , not at all regarding its being Light ; this is Negatio Rationis , or negatio Abstractionis , there is only a supposed Absence of Light , but indeed a ( reall ) Presence . Yea , ipsum Non-esse , is a Reall Praedication though it be not a reall Praedicate ( Like as Mendacium esse Falsum , is a Truth : ) Therefore when I say , Centaurus non est ; I do not Forge this Proposition , or suppose a non-entity in a Centaure where indeed there is none , but I affirm that non-entity to be , which is ; for a Centaure , Is non-ens , and not only Supposed to be Non-ens . And of Negations , or Privations , That is onely Negatio Rationis , when by Abstraction Things are supposed to be separate , which are indeed conjoyned : Other Negations though they have not realiter Esse , yet they have realiter Non-esse ; their non-entity is not Imaginary . ( I speak of Negatio Physica , not Negatio Logica ; for a Logicall Negation , that is , a Negative Enunciation , is as Reall as an Affirmation . ) A supposed Being is Ens rationis , and a supposed Absence is Negatio rationis . Negations and Privations are Non-Entia , and not Entia Rationis ; for they have not in themselves so much as Esse Cognitum , which is requisite to Ens Rationis ; And when as sometimes a Negation is said to be Ens Rationis ▪ it is not to be understood of its internall Entity , for so Darknesse in it selfe doth not include esse cognitum , but when the Understanding considers of a Negation , and so makes it Objectum Cognitionis , then of a Non-ens it becomes Ens Rationis . But then ( I say ) it is ●●trationis , not Negatio rationis . Yet all this hinders not but that Vnity , and all other Negations , may have a kind of Reality , as it is opposed to a Fiction . And therfore the Ayr ●● really Dark , God is really Vnicus , and not onely supposed so to be : And yet Darknesse and Unity are not in themselves Reall , but Negative term ▪ I purposely passe over severall particulars , ( as well in this Chapter , as in others ) which his Lordship lights upon by the way ; to avoid tediousnesse : and look principally at those things , to which his Lordships aim doth especially tend . CHAP. VIII . The Nature of Habits Whether they be one with Truth or the Soules Essence . IN the eighth Chapter , he speaks somewhat concerning the nature of Habits . And this is to be adjoyned to the end of the 5. Chapter : the 6. and 7. Chapters , ( wherein he inferres a Corollary , concerning the Essence of All things ▪ That it is One , That it is Vnity ; ) being inserted as a Parenthesis . He had in the fifth Chapter affirmed That the Soul is nothing but Truth ; Yet ( saith he ) while I affirm , that the Soule is nothing but this Truth , I doe not refuse the doctrine of Habits , either Infused or Acquisite . But before I proceed , It is not amisse to give notice of a different acceptation of Truth here , from that before . He spake before of the Truth or Light of Reason , which he contended , to be One with the Soul , and not a distinct Faculty . This Light was an Innate or Connate Light , which hath its Originall and its Period with the Soule : For when the Soule begins , the Light of Reason begins , and this Light of Reason is no sooner extinct , then when the Soule shall cease to be . But the Light of Habituall Knowledge , ( whether Infused or Acquisite , ) is not an Innate Light , but an Advenient Light ; subsequent to the Soules first Existence , and really separable from it . Yet may it be Antecedent to another degree of Advenient Light , viz. Actuall Knowledge , which may proceed from Habituall . This Advenient Light of Habituall knowledge differs from Innate Light of Reason ; as a Habit in the first species of Quality , from Naturalis potentia , or a Faculty , in the second species . And so , howsoever it may be true , That a Faculty or Naturall Power , may be so farre the Same with the Soule , as that it differ only ratione ratiocinatâ ; Yet in a Habit , we must of necessity grant a distinction ex parte rei . For where there may be a Reall Separation ( and not onely Mentall ) there must needs be granted a Distinction in re . Now that in all Habits there may be a reall Separation , is apparent : For ( though , it may be , some Habits acquired or infused cannot be lost when they are once had , as Grace , &c. yet ) before the acquisition or infusion of such Habits , the Soule was actually without them . Indeed it is true , That these Habits cannot subsist without the Soule ; and therefore they may not be imagined to be Really distinct , as res & res ; yet because the Soule may exist without these ; therefore they must have a Modall distinction in re , as res & modus . Thus the Roundnesse of a piece of Coyn , though , when it is , it is the same Thing with the Silver , not being a Thing added , but only a Modification , a moulding or fashioning of the Former thing ; yet must it be Distinct from the essence of the Silver , though not a Thing distinct : Otherwise when this Silver looseth its Roundnesse , it should loose its Essence and become somwhat else ; whereas the Silver in this form , is not really distinct from it selfe in another forme , but the same Metall , the same Silver . There being then this difference between a Habite and a Faculty : Though Reason should be One with the soule without so much as a Modall distinction ; yet follows it not , that a Habit hath the same Reall Identity , but that it may be distinguished ex parte rei . Habits he distinguisheth into Infused and Acquisite . When the soul ( saith he ) by vertue of its Being is cleare in such a Truth ; it is said to be an Infused habit : when by frequent action , such a Truth is Connaturall to the Soule , it may be stiled an Habit Acquisite , though &c. Whether or no this be the genuine distinction between an Acquisite and Infused Habit , it is not materiall strictly to examine . If the soule by its Essence be cleare in such a Truth ; that is , be ready to act according to such a Truth : I should call this a Faculty or Naturall power , rather then an Habit. Thus Gravity in a Stone , whereby it is naturally prone to descend , I should not call an Habit , but a Faculty . ( Though Heavinesse , in another relation , be neither a Faculty nor an Habit , but qualitas Patibilis . And so perhaps may Knowledge , as it is an accidentall Form informing the soule , be referred to the same species of Quality , though it can hardly be called by that Name : For a Habit quatenus sic , is so called , not with any relation to the Subject , but in relation to Acts , which slow from it , or are produced by it . ) This Pronenesse or Aptnesse for operation which is in any thing immediatly from its Essence , is a naturall Power or Faculty ; And a Habit , is a further Readinesse , and Pliablenesse , or Facility of working according to this Faculty : A Habit therefore alwayes presupposeth a Faculty , as being but a Facilitation of it . And when as by Reason a man hath an Ability to understand : by Habituall Knowledge , he hath a Readinesse to understand . Now this Readinesse or Facility , if it proceed from Often Acting ; so that from the iterating of former Acts it becomes more prone either to continue or repeate those Acts ; It is an Acquisite Habit : ( Somewhat of this may be seene in Naturall things ; A Wheele being once in motion , it will by a smaller force be Continued , then at first Begun ; yea for a while persist without help . ) If this Facility proceed from some Accidentall Form produced in it by an Externall Agent , it is an Infused Habit : The difference between an Infused and an Acquisit being no other but only in respect of the Efficient . Thus the Knowledge of divers Tongues and the Ability to speak them , which was in some of the Apostles by immediate Infusion , was an Infused Habit ; whereas in others ( as in Paul ) it was Acquisite ; differing from the other , not in Form , but in the Efficient . A Habit therefore , whether Infused or Acquisite , being but a Facilitation of the Faculty , cannot be a Thing distinct from that Faculty , but only a Modus of it , which hath not in it selfe a Positive Absolute Being of its own ; but is a Modification of another Being : And its Physicall Being , Existentia Rei , must be the same with the Being of that , which is thus Modificated ; For it is not ipsum Existens , but Modus Existendi : And this Manner of Existing hath not an Existence of its own , distinct from the Existence of that which doth exist in this manner : Yet its Formall and Metaphysicall Being is distinct . Yea and its Physicall Existence , such as it is capable of , that is , Existentia Modi ; for not being Res , but Modus rei , we must not expect that it should have any Existence of its own besides the Existence of a Modus : and this Existentia Modi is the actuall Modificating of the Thing Existing after this Manner . The which Existence though it be not Existentia Rei , yet it is a Reall Existence , ( existentia in re ) and not Mentall : For the thing existent is not only supposed to exist in this manner , but indeed doth so , thus ordered , thus modificated : and therefore that Modus doth actually , & really modificate , and is not only supposed so to doe . But if you will not admit ( with Scotus ) of any Modus entis , as a Medium between Ens & Non-ens , Res et Nihil , a Thing and Nothing ; you must then say , it is Res : for Nothing I am sure it cannot be : For doubtlesse there is some difference more then Imaginary between Knowledge and Ignorance , between a Square stone and a Round stone , between Silver Stamped and the same Smooth and Plain . This difference I should call Modall , accounting the Roundnesse &c. not Res but Modus Rei ; affirming , that when Wax &c. is put out of one form or fashion into another , thereis no new Thing propounded ; but that which before was , is now otherwise ordered . And thus it is most true which his Lordship speaks , That Habituall Knowledge , is nothing but Light more or lesse glorious ; It is Reason cleared ; It 's only Facultas facilitata , or facultatis Facilitas : And to this Facility or Readinesse to operate , I cannot allow a Physicall existence of its own ; as neither to any Habit whatsoever , as being but Modi and not Entia ; It 's not a Being , but a Manner of Being ; not Ens but aliquid Entis . And I should easily be perswaded to grant the same concerning all Accidents whatsoever , which have long since been called Entis Entia : And however an Accident hath been accounted to be Res , and so to have Existentiam Rei ; yet not Subsistentiam Rei : Though it have an Existence of its own , yet its Subsistence is no other but Subsistentia Subjecti . Yet I cannot with his Lordship subscribe to the Platonists , to make Knowledge nothing but a Remembrance . ( As if there were naturally in our Understanding , the Pictures or Pourtraictures of all Truths , but so obscured and covered as it were with dust , that these glorious Colours doe not appear , till such time as they be rubbed and washed over anew . ) I approve rather of Aristotle's Rasa Tabula , ( then Plato's Reminiscentia ) making the Understanding , of it selfe , to have no such Idea or Picture at all , but capable of all . Or thus ( I know not how it can be better expressed ; ) The Understanding is not as a Table , wherein the Kings Picture is pourtrayed in lively colours , but ( hanging in the dark ) it appears not , that there are any such Lineaments , till it be Enlightened with the Sunne , and then it presents us with a Fair Description : But rather as a Glasse which is able to Receive and Reflect whatsoever Colours fall upon it , though ( before ) it had none of them . For I demand , What Principle is there implanted in nature to enform me , Whether there ever were such a City as Troy ? Whether it were so destroyed ? Whether this or that were Plato's or Aristotle's Opinion ? What Principle to enform , that it rained yesterday & is faire to day ? Certainly , matters of Fact have not such Idea's implanted in Nature ; for then might they by Discourse be known to have been or not to have been , without the help either of Sense or Information . And if Historicall Knowledge may be acquired without any fore-implanted Idea's of those Truths so known ; why also may not Discursive Truth be also Known without a Reminiscentia , or a Review of Forgotten o● Obscure Principles ? Next he tells us , That wee may Seem by frequent actings to help the Soule , and so to create Acquisite Habits ; whereas indeed it is not so , but all Actings are only new Discoveries . But how this can stand with his former doctrine of Reminiscentia , I doe not see : For this takes away not only Plato's Reminiscentia , but all Remembrance whatsoever . If all Actings be new Discoveries , How and When can wee be said to Remember ? But is it soe ? doe Former Actings no way help our Subsequent Acts ? I● so , how can a Learned Schollar be said to Know more then an Ignorant Peasant ? For the one is as capable of a new discovery as the other , i● his former acts make no preparation or fitnesse for future acts . How comes it to passe , that Learned men shall apprehend those Truths at the first relation , which another cannot without much adoe be brought to conceive ? Nay why should an Artist be more skilfull in his Trade then another ? Why may not an Infant new born plead his cause as well as the best experienced Lawyer ? Certainly , if former acts doe not indeed produce an Habituall Knowledge ( but only seem to doe ) in the one which is not in the other , the one may as well act as the other , for there is the same Reasonable Soule in a Child , which is in him afterwards . The difference surely must proceed from hence , That the Former Actings have produced a Facility and Readinesse for Future Acts : that so , what was before more Difficult , becomes now Facile . Nay more , That which before was utterly Impossible , becoms now both Feazi●le and Easie . All the most refined Wits in the world joyning their acutest Discoveries , their strongest Iudgements together , are not able without the help of Historicall Relation , ever to know such a thing as the Destruction of Troy : Yet when this , or the like , hath been either Seen by our selves , or Related to us , it is then easie to tell afterwards , what wee have seen , what we have heard , without a second view or a new relation . Now if the former Actings , do no● way prepare for a future Act ; why might not the First discovery have been made by our own light of Reason , without an Externall supply , from our Senses , or from Information , as well as the Second ? Philosophers ( saith he ) affirm this boldly of the Vnreasonable Creature , ●teributing it to an Instinct or new Influence ▪ Why then may we not conclud● the same of Man ? That Philosophers attribute much to Instinct in Unreasonable Creatures , I grant : But that by an Instinct , they meant a new Influence , I was not aware . Certainly Memory hath been accounted one of the Sensus ●nt●rni , and soe belonging to the Sensitive Soule , and therefore not to be denied to Brutes : And doubtlesse daily experiments put it out of question , That Brute Creatures make use of Memory , and by former acts , are fitted for following acts ; not doing all from a new Instinct . I am called in the next place , to search out the difference between Reason and Faith. They differ ( saith he ) only in Degrees , not in Nature : For if Soule , Vnderstanding , Habits be all the same , then neither doe Reason and Faith differ . I grant that there is the same ground , why wee should make Reason and Faith the Same ; that there is to make the Faculty and the Habit the Same . Reason is a Faculty , Faith a Habit : Now a Faculty and a Habit , I have before sayd not to be res & res , but res & modus . Their Physicall Difference therefore ( I mean , if you consider Faith and Reason in the same man ) is but Modall . But it doth not follow from hence , That they differ not in Nature . For though an Habit have not Entitatem Rei , distinct from the Faculty ; yet it hath Entitatem Modi ; so that the Habit is not a Faculty , neither is the Faculty an Habit. To enquire of a Physicall Identity , and of a Metaphysicall or Formall Identity , are quaere's farre distinct . The Faith of Peter is Really and Physically distinct from the Faith of Paul ; and yet their Metaphysicall Formall nature is exactly the Same . Again , all the Modall Beings in the same subject , though their Essence and Nature be never so distinct ( v. g. Duration , Augmentation , Situation &c , in the same man ) be Really the same ; ( for neither of them , being Modi , have any Entitatem Rei , beside the Entity of their common Subject , and so cannot make a Reall distinction , because there is not res & res : ) Yet each Modus hath a distinct Formall nature of its own : The nature of a Figure , is not the nature of a Habit , though both in the same Subject . But yet , though it doe not follow from that Reall Identity between Res & Modus , that the Nature of Reason and the Nature of Faith be the same : Yet if he change but the terms , and say ( in stead of Reason ) that Knowledge and Faith are the same in nature , I will not contend : So that he mean Faith as it is an Act or Habit of the Vnderstanding , and not of the Will. For so , Faith is an Assent to a Truth reveiled : & the same individuall Assent to the same Truth , may be both Cognitio Scientiae , and Cognitio Fidei ▪ I will instance in the Creation of the world : By Faith we know that the worlds were made , and Assent to it : And by naturall Demonstrations it may be proved , that the world was made ; and these also are sufficient to perswade assent . Now we from both grounds ( joyntly ) assent to this Proposition , That the world was made . The which Assent in respect of the one Ground ( propter evidentiam rei ) is an assent of Science or Naturall Knowledge ; in regard of the other Ground ( Propter authoritatem dicentis ) is an assent of Faith , or Supernaturall and reveiled Knowledge . The assent of Science , and of Faith , differ not in their Form , but in their Efficient . But if he speak of Saving Faith ( quatenus Salvifica ) as it doth Save : so it is an act of the Will , and not of the Understanding ; and therefore differs from Knowledge . But , to conclude this : If we speak of a Physicall difference or distinction , Then all the Modi that belong to the same Thing , can admit of no more then a Modall distinction : because having no other Entitatem Rei , but that of the common Subiect , their Entitas Rei must be Common ; there cannot be Res & Res : the difference must be either tanquam Res & Modus , or tanquam Modus & Modus : And here is no consideration of the Nature of these Modi . In distinct Things ; The Modi are Really distinct and not Modally though these Modi be exactly of the same nature ; as the Roundnesse of severall Circles ; For they not having Entitatem Rei besides the Entity of their Subjects ; their Subjects being really distinct , they must be really distinct also . ( Thus in the present case , The Faith of Peter is really distinct from the Faith of Paul : But Faith in Peter from Reason in Peter is only Modally distinct , tanquam Res & Modus ; ( viz. If you make Reason to be Res , or a Faculty Really distinct from the soule : ) and the Habit of Faith in Peter will be distinct from all other Habits in Peter ( v. g. from the Habit of Knowledge ) tanquam Modus & Modus . ) But if wee speak , not of a Physicall , but of a Metaphysicall Difference ; Here it little avails to enquire of their Physicall Difference , or Identity . For those things that are really distinct , as two Souls , may yet agree in the same Specificall Nature : and those which are not really distinct ( as severall Modi of the same Thing ) may have their Formall Specificall differences . Again , though it be granted that Naturall Knowledge ( attained by by the use of Reason , without a supernaturall Revelation ) be of the same Nature with Faith ; Yet doth it not presently follow , That their difference is Graduall , and the one but a greater Degree of the same Light : For Skill in Musick and Skill in Metalls or Mineralls , are both Naturall Habits ; yet the Skill of a Musician , and the Skill of a Chymist are not the Same ( though of the same nature ; ) neither yet is their difference Graduall ; For the one is not the way to attain the other and the other a Perfection of that former . And moreover a man may be skilfull in either of them without a knowledge of the other , whereas a Greater Degree of Knowledge in the same Kind cannot be without the Lesser . That which follows , concerning Falling from Grace , and the Freedome of the Will , ( as also what proceeds , How farre we do acti agere , that is , How farre , and In what manner , the First cause doth concurre with the Second in its Operations ) require a larger discourse for the deciding of them , then to be toucht at in transitu , and by the way . I shall therefore say onely this ( and so passe them over ; ) Liberty and Servitude are opposit ; and both are Relative terms . He that is Free from the Dominion of one Master , may be a Servant , a Slave , to another . Thus the Will , though it be Free from any Naturall Necessity , either from within , or without ; so that it be neither determined by an inward Principle , as meer Naturall Agents are ; neither can have either Compulsion , or Necessity , imposed upon it by the command of another Creature : Yet is it not Free from the Command and Power of God , by whose Absolute Decree it is determined . We must not so farre affect to be Liberi , that we become Sacrilegi ; we must not vindicate our Liberty by committing Sacriledge , exempting our selves from being under the Power of a Deity . If I were now to examine the nature of Freedome , wherein it consists : I might perhaps place it in a Spontaneity , that it acts without reluctancy , Sponte agit : Were it not that even Naturall Agents ( as a Stone falling ) have such a free action , without Constraint , without Reluctancie . Or it might be placed perhaps in a Reflection upon its own Act ; whereby it doth not onely Agere , yea and Sponte ( or volens ) agere , without a Nolition , a Renitentia ; But also Vult agere : Whereas a Naturall agent , though perhaps Sponte or Volens agit , yet you cannot say Vult agere , because there is not a Reflection whereby it Willeth its Action . That which hinders me from placing it in this , is , Because I allow not any reflex act of Willing in God , besides that direct act of Working , who is yet a most Free Agent . For ( beside other reasons , that if need were , might be produced ) it stands not with Gods Simplicity , to admit distinct acts in God , whereof one should be the Object of another . Now what strength there is in this , to hinder the placing of Freedome in this Reflex act , I propose to be considered , rather then Affirm . But I rather place the nature of the Wills Liberty , in a Freedome from Servitude , that it is not under the command of any Creature , or a Naturall Determination of its own . And therfore though it be free from such servitude as a Naturall agent , or such as may be Forced , is subject to ; yet it is not free from Gods Command ; Nor ( perhaps ) from the dictate of Reason neither , Or , if it be , yet is not this its Freedome , but its Weaknesse . And this is not far distant from the received opinion , which makes it consist in Indifferentiâ . For the Will can agere vel non agere notwithstanding anything to the contrary from the Creature ; but it cannot agere vel non agere notwithstanding the Decree of God ; and therfore is not Free from that Determination . And whereas other things are from God determined mediante causa secundâ , the Will is Immediately determined a causa primâ . And therefore what he cites out of Rutterfort , That granting all things to be under an absolute Decree , it is fond to aske , Whether the Free Creature remain indifferent to doe or not to doe ; I willingly assent unto . But you must consider withall , that This Freedome neither the Angels have , nor had Adam in his Innocencie . And therefore , when Divines tell us , that by the Fall we have lost our Liberty , or Freedome of Will , in Spirituall things , which yet we retain in Morall and Civill Actions ; I desire that they would more punctually set down , What the Liberty is , which we retain in Naturall things , but want in Spirituall ; What Liberty that is , which the Angels have , and Man once had , but hath now lost : And not speak of such a Liberty as neither Man or Angel ever had , nor is it possible for any Creature to have ; Nay not for God himselfe , For God having once decreed , cannot with his Truth revoke it , nor is indifferent to execute it or not ; But , as They say of Jupiter , which make Him to be the Author of their Stoicall unavoidable Fate ( understanding it cum grano salis ) He once Commanded , and ever after Obeyed . There follows in the next place , an Objection , How it comes to passe , if Faith and Knowledge be One , that some who have more Knowledge have lesse Faith. I need not recite his Lordships Answer , I will only propose my own . If there be meant a Physicall Identity , whereby two Modi of the same Thing doe subsist by the subsistence of their common Subject , it is not hard to determine : For two Modifications of the same Thing may yet be independent of each other : And therefore it is not requisite they should be both in the same measure , or degree . 2. If by Knowledge be meant an assent to Naturall truths , and by Faith , an assent to Supernaturall truths ; neither is here any difficulty : For the Knowledge of one thing is not inconsistent with the Ignorance of another thing . 3. ●f Knowledge and Faith be considered in relation to the same Object , Spirituall truths , or Saving truth , and Faith be taken for an Intellectuall assent to them : Then is it not true , that there is in any ( if you speak adid●m ▪ more Knowledge and lesse Faith ; what any Knows to be Thus , he cannot Beleeve to be Otherwise . For the Understanding is not a Free faculty , that it can either Accept or Reject a reveiled Truth . 4. If by Faith be meant , not an Assent in the Vnderstanding to the Truth Known , but a Consent in the Will , an imbracing of it ( which is the Iustifying act of Faith : ) Neither is this difficulty much greater then the former ▪ For the too too frequent sinnes , even in Gods children , against light , makes it over manifest , That the Action of the Will doth not always follow the Knowledge of the Understanding . And yet if this too cleare experience be not able to prove it , but that you still lay all the blame upon the Understanding , as not being cleare enough in its Apprehensions , or not sufficiently Peremptory in its Dictates ; and so excuse the Will of all Remissenesse : I demand then , what disability there is in the Will of Man since the fall more then in the confirmed Angels and Saints in Heaven ? I cannot think but that the Image of God , by the Fall , is defaced in the Will as well as in the Understanding ; and yet if the Will doe never disobey the Light of Reason , which is its sole ( immediate ) Guide , I see not wherein this disability doth appear . I grant that the Will doth always Follow the Understanding , that is , it never goes before it , or without it ; it goes never but where the Understanding hath led the way , in discovering some Good , ( more or lesse , ) something Desirable . For the Will is Caeca potentia ▪ and Knows of nothing desirable , but what the Understanding discovers . And Knowing nothing , can Desire nothing ; Ignoti nulla Cupido . But yet I grant not that Proposition in this sense , The will Allwayes follows the Understanding ; that is , It never stays behind . For to Omit what the Understanding commands , requires not a discovery of some other Good , but only an Impotency , a Backwardnesse , or Remisnesse to doe its Duty . To goe without direction , requires a Positive Cause , because it is a Positive Act ; But Not to goe when it is directed , may proceed from a Negative Cause ( Negatio Causae , ) because it is a Negative Act , or a Not-doing . A lame man doth not runne , when he knows , that he ought to runne ; yet here is no need of a Positive Cause to stay him , but his Impotency ( a Negative cause ) sufficeth . And thus farre do I admit that distinction of Libertas Contrarietatis , and Libertas Contradictionis , though in that way in which it is ordinarily made use of , I doe wholly reject it . There is not in the Will an Indifferency to choose Good or to choose Evill ; neither yet to Choose good , or Reject good ( velle & nolle ; ) both which they call Libertas Contrietatis . For the Understanding doth not shew any Amiablenesse or Lovelynesse in Evill ; nor any Odiousnesse in Good ( quatenus sic ; ) and therefore the Will cannot Desire Evill , nor Reject Good ( Nolle , or Velle non . ) For Bonitas is Objectum formale Appetitûs ; and Malum is the formall Object of Nolition . Now the Soule cannot velle quatenus bonum , that in which no Good is apprehended ; nor nolle quatenus malum ( that is , velle ut non sit ) that wherein it apprehends no Evill . But for the other kinde of Indifferency , ( which they call Libertas Contradictionis , ) to Will good , or Not Will it ; to Nill Evill , or Not to Nill it ; This I acknowledge to be in the Will. For that by reason of its Imbecillity , it is not so ready to execute its Functions as it ought to be . But yet I do not conceive the Liberty of the Will to consist in this ; Or , that this is any Perfection to the Will , To be able to Suspend its Act , notwithstanding the Understandings direction to the contrary . ( For this the Angells Confirmed cannot doe , nor the Saints Glorified ; for if their Will could act contrary to their Understanding , then could they Sinne ; And yet these Agents are no lesse Free , then Man is : Yea God , who is the most absolutely-Free Agent , yet cannot Will or Decree that which is contrary to his Sapience , ( intellectus divinus ; ) his Will never thwarts his Wisdome . ) But I conceive it to be an Imperfection or Weaknesse in mans Will ; which , Before the Fall , was not so Stable , but that it might Fall ; and is Now become so Weak , that it is Vnable to Staud . The common Opinion is , That , If the Will cannot disobey the Iudgement of the Understanding , then is it not a Free faculty but all its actions are determined by the Understanding , while It dictates , that this or that is to be done or omitted ; and so Freedome should be placed in the Vnderstanding and not in the Will. I may adde , ( to help their cause forward ) that there may seem to be no Freedome at all : For the Will is determined by the dictate of the Vnderstanding , and therefore in it is no freedom , no Election ; and the Vnderstanding ( by generall consent ) is not Free , to judge this or that as it pleaseth , but must assent or dissent according to its Light : so that Here will be no Freedom neither . For this reason they say , That the Will is not necessitated to follow the dictate of Reason ; but when the Understanding hath declared what it can , it is yet in the power of the Will to Choose . But then , least they should fall upon another rock , viz. That , if the Will may reject the Understandings advice ; then may it desire that which the Understanding affirms to be Evill ; contrary to that Principle , That Good is the only Object of Desire : To avoid that danger , they have found out this distinction of Libertas Contrarietatis and libertas Contradictionis , which they apply thus ; The Will hath power indeed to disobey that which the Understanding propoundeth : But yet not so , as if , of two Objects , whereof the Understanding Allows of one , and Disallows of the other , it were free notwithstanding to imbrace Either ; But when an Object is commended by the Understanding , though the Will cannot Elect its Contrary , yet it may not-elect this , it may choose whether or no it will Imbrace it . And thus they think the whole matter is salved . This Answer may seem plausible , and hath past for current : But yet ( with their leaves ) the Wound , though perhaps skinned over , is not so easily Healed . For if they may not admit the Liberty of Contrariety : they may not ( in my judgement ) admit the Other . For when the Understanding commends an Object to the Will , as that which Ought to be Desired , here are two opposite terms , to Imbrace , or not Imbrate ; ( agere , suspendere : ) The Understanding saith , Agendum est , it Ought to be Imbraced ; The Will chooseth rather not to Imbrace it , but to Suspend its Act. The Understanding adviseth One extream ; the Will chooseth the Other extream . The Understanding saith , It is Good to Act , and ( consequently ) it is Ill to Omit , to suspend ; the Will notwithstanding chooseth to Suspend ( which the Understanding affirms to be Evill , ) rather then to Act , which the Understanding commends as Good. Thus that libertas Contradictionis , appears upon triall to include also a liberty of Contrariety : and if it may Not-choose the term commended , then it may choose the term Forbidden , yea it must choose it , where the terms are Contradictory without a Medium . All that can be said to help it , will be this ; Willing and Suspending are indeed Opposite Terms ; and therefore when the Understanding adviseth to Will , if the Will do [ Velle ] suspendere , it chooseth the term Opposite , and ( consequently ) that which is proposed as Evill ; But ( they may say perhaps ) the Will doth only Suspendere , and not Velle suspendere ; and so this Suspending is not an Object of Choice , but only the Absence or Negation of an Act ; and therefore though it doe ire in contrarias partes , yet it doth not contrariam partem Eligere , it doth not Choose , or Elect , the Opposite term , because there is no positive Act of Election or Willing exercised about it . And this answer I confesse may seem to weaken the Objection immediatly foregoing ; for thus the Will is not made to Choose an Oppos●te term ; But then let them consider , how this Answer will stand with their Opinion : They tell us first that the Freedom of the Will is manifested in Suspending when the Understanding commands to Act ; and yet when it doth Suspend , they say this Suspension is not an object of Choice or Election ; and ( consequently ) there is no Liberty exercised . If they think thus to evade , in saying , That this Liberty is exercised , not in Suspe●ding when it might Act , because There is no Election , & therefore no Freedom exercised ; But in Acting , when as it might have Suspended . I answer , That neither will this serve the turn . For as Suspension is not Objectum Volitionis , an Object of Choice ; so neither is Acting an Object of choice . And as we say not Volo Suspendere , or Volo Non-velle , so neither do we say volo Velle : For by the same reason that any may say Volo Velle , he may say also volo non Velle . So that Willing can no more be said to be an object of Choice , then Suspending . Their Libertas Contradictionis therefore must either be also ibertas Contrarietatis , and so by themselves rejected : or else it will be no exercise , no manifestation , of Liberty , and therefore uselesse for their purpose . I admit ( as I said before ) the distinction in this sense ; That the Will , though it cannot Elect a Contrary object , ye● it may Not-Elect This. And thus there is no Action ( of Choice or Desire ) in the Will , but tending to some Good that the Understanding proposeth ; For what is not Known cannot be Desired : But yet there may be a negligent Omission or Suspension , when it ought to Act Which I do not account ●o be the Liberty , or Perfection of the Will , ( for Angells &c. have it not , ) but an Imperfection and Weaknesse . Neither do I say , that the Will doth Voluntarily Suspend , or Velle suspendere , without direction , ( for that were a Positive Act ; ) but ( either by Negligence , or Weaknesse , ) doth Not-Will . For which there is no● requisite a Positive cause , but a Negative , or the Want of a Cause . You will say , If this be so , then will there be only a sinfull Omission●● ●● the Will , and not a sinfull Commission : For Sinne of Commission ( doing or Willing that which ought not ) is Positive , and therefore cannot proceed from the Will , when the Understanding dictates to the contrary . Whereas the Will doth as often fail in Choosing a wrong object , which the Understanding acknowledgeth to be Evill ; as in Not Choosing a Good Object . I answer , it is true , the Will doth often choose what it ought not : And yet I affirm , that the Wills Errour is onely Negative and not Positive ; It is Omissive only , in not-obeying some directions of the Understanding . I shall make it cleer by an Instance . Pleasure and Vertue may be Competitors , and Rivalls ( as it were ) both courting the Will ; ( As in an Act Pleasant , but Sinnefull . ) The Understanding proposeth Pleasure as quid bonum , 't is Good , 't is Desirable ; It proposeth Vertue as quid melius , 'T is Better , 't is more desirable . Now the Will perhaps follows the first direction ; it imbraceth Pleasure as being Good , and so Desirable ; ( for Bonum Jucundum is Desirable as well as Bonum Honestum : ) But the second Precept , or Direction rather , whereby Vertue is proposed as Better , and therefore should countermand the form●● , this it hears not , it follows not . If you say , the Understanding doth indeed discover some Good ( though a lesse Good ) in the Object ; yet this is not to be accounted the Understandings Practicall Direction ( dictamen : ) But , that the Understanding having examined the Good and the Evill that is in every Act , and comparing them together ; upon this Comparison , as it observes the Good or Evill to be more , so it prescribes , to Doe , or Not to Doe , H●● age , or Hoc non age : And if the Will doe Act , when the Understanding Forbids , it must be said to perform a Positive Act without direction . I answer ▪ I admit not the Understandings dictate to be Imperative , but onely Declarative : It onely informs , This is Good , This is Evill ; but Commands not , Doe this , or Omit it . But the Will upon proposall of Good , Embraceth it ; upon proposall of Evill , it Rejects it : Yet not so , but that , by Negligence , it may Not-embrace Good , and notreject Evill . And thus the proposall of Pleasure , as Good ; is as truely declarative as the other ; and this the Will follows : But a further declaration , whereby it declares , that although Pleasure be Good , yet it is Evill to embrace this Good , because there is a greater Evill annexed ; This direction , by omission , it imbraceth not . And this I conceive to be the true nature of the Acts of the Will and Understanding . If you would have the Will and the Understanding to be the Same , ( and therefore think these distinctions superfluous , ) understand by the Intellect , Anima Intelligens ; by the Will , Anima Volens , or Anima quatenus Volens , and then you are pleased . And thus you see , How there may be more Knowledge ( even of Spirituall and Saving Truths ) and yet l●sse Faith : Because there may be ●n Asse●t , a Beleeving , in the Understanding , ( which is Knowledge , or Historicall Faith ; ) without a Fiduciall Trust , a Reliance , and resting upon it ; which is the Justifying Faith , or the Justifying Act of Faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. But if you speak of a Knowledge peculiar to Gods children , wherof others partake not ; Such a Knowledge of God wherby no man knows him but he that hath him ; That Knowledge which is Life everlasting : This Knowledge , and Faith , always go together ; the more there is of One , the more also of the Other . A Speculative Knowledge , whereby we assent to the Truth reveiled , is found even in the Devils , and that in as large and ample measure ( I suppose ) as in the Saints on Earth : For I cannot be perswaded , but the Devils ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) being Knowing Spirits , doe Know and Assent to the Truth of every Proposition that a Child of God knows . But there is an Experimentall Knowledge distinct from the former , Knowledge of another nature , whereby we Know , what we know , in another Manner : We do not only Know that it is so , but we Tast and See it to be so . A Blind man Knows perhaps that the Sun shines , but he doth not S●● it : I Know that at Midnight the Sunne shines to our Antipodes , but I doe not See it shine to them : I Know that at such a time there is such an I ●lipse visible to such a part of the World , yet doe I not See the Eclipse . The Confectioner that provides a Banquet Knows that this or that dish is Sweet , but they only Tast the Sweetnesse that eat of it . A wicked man may Know that God is good , ( as a blind man knows that the Sun shines , by the report of others ; or as an Astronomer knows of an Eclipse before it come , by Calculation , or rationall Discourse and Illation ; ) ●ut he S●es it no● , he Tasts it not . Now we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , H●b . 5. 14. som that have their Senses exercised to discern of good and evill ; there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 1. 9. a kind of spirituall Sense , whereby we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , super●a S●pere , Relish those things that are above . And where there is this spirituall Tast , this Experimentall Knowledge ; there must needs be Faith also ▪ For Truths thus cleerly , and Sensibly ( as it wer● ) rev●iled to the Soul , it seems no● to be in the power of the Will to reject : No more then it is in the power of the Eare not to be pleased with harmonious Musick ; or in the power of the Palat , not to be delighted with the Sweetnesse of a Tast . And thus I suppose it may appear , How far , and From what Ground there may be Knowledge without Faith. That God is all mercy and sweetnesse to the Divels , is no Article of my faith , Those miserable creatures , saith he , cannot consent to it . No more can I : And yet I deny not , that Mercy and Justice are One thing in God. Gods Simple Essence is the same with both ; yet are not They so properly the same with each other . The Torment of the Devils proceeds from that Divine Essence which is Love ; ( as likewise the Mercies of Gods Children proceed from that Divine Essence which is Justice : for the Justice of God is equally himselfe as is his Love : ) Yet may we not say , the Torments of those are an effect of Love , no more then that the Mercies of these are the effects of Anger ; yet Both are the effects of that Simple Essence , which is Both. It is a far different thing therefore , to say , A Loving God doth notwithstanding Punish ; and to say , A Loving God doth therefore Punish : Punishment and Revenge are sufficiently consistent with Love ; but not the immediate effects of Love. Thus we say , Musicus Aedificat ; yet not his skill in Musick , but his skill in Architecture , is exercised in Building . The Love of God ( as likewise his Anger , Justice , Power , &c. ) is ( I confesse ) the Divine Essence ; we allow no Accidents in God at all : quicquid est in Deo , est Deus . But I ask , Whether he think this Attribute Love ( and so of the rest ) to be an Adequate expression of that whole Essence ? If so , then is it all one to say , God Loves his Children , and , God is Angry with his children , or God Hates them : If not , then is it only inadaequatus conceptus , and there remains somewhat to be expressed by other Attributes , which is not expressed in this . The Attributes of God therefore ( as likewise it is in other inadaequati conceptus ) may be all affirmed of the same Simple Essence ; but not ( Mutually ) of each other : And the Effects of each may be said to be the Effects of the same Essence ; but not ( Promiscuously ) of every Attribute : ( unlesse we take them Materialiter , not Formaliter : ) And consequently , the ruine ( of the damned ) is not ( as he affirms ) an effect of infinite sweetnesse ( though of that ( Essence ) which i● , Infinite Sweetnesse ; ) nor is God , ( in this ) mercifull to them . Again , What we Know , we are , ( saith he : ) I assume ; Sed deum scimus , Ergo Dii sumus . CHAP. IX . How Knowledge and Affection differ . FRom what hath been spoken in the former Chapter , without adding any more , may appear what is to be said concerning his Ninth Chapter : How it comes to passe that some of mean Knowledge have Large Affections . For a Speculative Knowledge doth not alwayes Breed Affection , ( because the Will doth not alwayes follow the Understanding , ) though neither doth it Extinguish it . It is true , there is an Affection , which is rather a Blazing ( then a Warming , Enlivening ) Love , ( as the Fools Mirth like the crackling of Thorns ; ) Which ariseth either from a False Apprehension , or else from the Novelty , rather then the sweetnesse , of the Object , ( as the Smell of Flowers at the first approach doth most Affect the Sense , though they be as Sweet afterwards ; ) And This perhaps may vanish , at the presence of a more Clear or more Continued Light. But the true Warmth of Zeal is not extinguished by the Light of Knowledge , ( though Speculative , ) but feeds upon it as Fewell : And the greater Growth there is in ( especially Experimentall ) Knowledge , the greater is the Strength of Affection from it : And , thus , they that Know most ( experimentally ) do alwayes Love most : Knowledge and Affection go together . Yet are we not forced from hence to grant , that Knowledge and Affection are the Same : Betwixt which I must needs allow the same difference ( be it more or lesse , that is , Reall , or Modall ) which is between the Vnderstanding and the Will : Knowledge is not Affection , and Affection is not Knowledge . And that Objection which his Lordship from hence makes to himselfe , That ( since men of Largest Affections , doe not alwayes Know most of God , but some of Weaker Affections may Know More ; ) it might appear from hence , That all Being is not One , differing onely in Degrees ; but that there are even different Natures , amongst which one may Excell , while the other is Deprest : This Objection , I say , i● of that force , that I see not how all which his Lordship brings , can take it away . The large Encomiums , which he brings for Affectionate Knowledge , preferring it before Speculative , ( which he prosecutes very Piously , very Judiciously , very Affectionately ; ) though it prove , That Affectionate Knowledge is the more Excellent ; Yet doth it not shew That Speculative Knowledge is Nothing ; or That the Measure of Affection alwayes follows the Measure of Speculative Knowledge : One of which he ought to have proved , if he conclude that Knowledge and Affection are the Same . A man may truly Know , that Sugar is Sweet , though he neither Tast its Sweetnesse , nor be Delighted or Pleased with that Tast . And a Christian is sometimes to live by Faith and not by Sense ; That is , he is to Trust , and Rest upon the Speculative Knowledge of Gods Goodnesse , and his own Interest in it ; even then when for the present he wants the Sense of it . He may Know and Beleeve that the Lord is Good , though he doe not Tast and See it . I will wait upon God ( saith Isay ) which hath Hid his Face from the House Israel . He that walketh in darknesse , and Sees no Light , must yet Trust in the Name of the Lord , &c. And thus much for the first Notion of Truth , or Reason , as it is the groundwork of Rationall Operations . In which , thus far I may go along with his Lordship , That Reason is but the Soul Intelligent ; That Intellec●u●ll Habits are but Reason advanced ; As likewise That its Operations are but Reason actuated . The first , distinguished from the Soule at least ratio●e ratiocinatâ : the two last , Modaliter . If he mean no more , I wish his expressions had been clearer : For then the Notions are not new , but the Words . If he do aliquid grandius moliri ; I either Understand him not ; o● cannot Assent to him . But you will tell me perhaps , that I am mistaken all this while ; His Lordsh●p by Truth intends not Reason , as I take it ; For the very Title of his first Chapter , calls it Truth Vnderstood , and this cannot be Reason , for Reason is not that which is understood , but that whereby we understand . It is true , it do●h so : But ( shall I speak it once for all ? ) the Titles of his ●hapters , and his Marginall Notes , do so often clash with the Text , that I cannot beleeve they were done by the same Pen. I● i● like his Lordship , writing it but as a Letter to a private Friend , by whom i● i● since published , did not at first distinguish it into chapters , and give it that Analysis that now appears ; and since its first writing , as the Epistle tels us not having so much as perused it , it is not like he hath added them since ; But the Publisher ( as in the like cases is frequent in Treatis●s of all sorts ) not to trouble his Lordship with so small a matter , did it hi●self . Who ever did it , it is like ( as else where , so here ) he either did not Apprehend , or not Attend punctually ▪ his Lordships meaning . For it is clear enough , if we attend it , that that which he there contends to b● the s●me with the Vnderstanding , cannot be Truth understood ; but the Rise or Groundwork from whence all actions and sayings , the Effects of a Reasonab●e Soule , breathe forth . It had been more agreeable to his Lordships mind , to have said , Intellectus and Principium Intelligendi are the same ; and not , that the Vnderstanding ▪ and Truth-understood , are one ▪ And so his Lordships method will be Exact , making the Soule or Understanding ▪ One with its Faculties , chap. 1. with its Habits , chap. 8. with its Operations , chap. 10. Whereas , how the Object of all these , should come first , and be that from whence all these breathe forth , appears not . CHAP. X. Whether the Operations of the Soule be the Soules Essence . HAving done ( in the former chapters ) with the first Notion of Truth , as it is the Fountain or Source of Knowing , as well Naturall as Habituall . In this tenth Chapter , he comes to the second Consideration , or Notion of Truth ; denoting the Streams proceeding from this Fountaine : The Actions , and Effects of a Reasonable Soule . Indeavouring to prove , The particular and various Workings of the Soule , in Conclusions , simple Apprehensions , Negations , and Affirmations &c. to be all One and the Same , both with each other , and with the Soule . The Fountain and the Stream ( saith he ) make but One River : I adde , The Root and the Branches make but one Tree . Yet the Root is not a Branch , neither are the Branches the Root . To prove this , he compares the Nature of the Soule or Vnderstanding ( For , saith he , we have proved them both one ) with their Irradiations and Actings . His Argument tends to this effect : The Souls Essence , saith he , is no other thing then Activity ( Actus ) and therefore must be either Potentia agendi , or ipsa Actio ; Actus Primus , or Actus secundus . And if it be Actus , either Primus or Secundus , ▪ which he conceives to differ only in Time ) it must be still in work , and Is no longer then it Acts : Which Act can be no other but a Work of Reason ; else how can it consti●ute a Rationall Soule ? And if so , then how doth it differ f●om Thought or Ratiocina●ion ? The Operations therefore of the Soule ( Conclusions , Sayings , Actions ) are the Being , the Form of the Soule . Are they so ? But , I suppose , the Soule at some times produceth no ( Rationall ) Act at all , ( as in sleep : Doth it then cease to be a Rationall Soule , when it ceaseth to produce Rationall Operations ? ( For when its Essence ceaseth , It selfe ceaseth to Bee. Doth a Stone cease to be Heavy , when it ceaseth to Fall downwards ? I think not . But I will consider the Argument distinctly . He hath proved ( he saith ) that the Soule and the Vnderstanding are both One. This , though I would not stick to grant , Yet ( as I have formerly said ) I see not any Argument , in his foregoing discourse , to prove That the Soule and Vnderstanding are all One ; but what will be of equall force to prove , The Soule and the Body to be all One. And if he will allow between the Soule , the Understanding , and its Operations , a distinction as Reall , a● Essentiall , as there is between the Body and the Soule ; I am confident there is no rationall Man that will desire more . The Nature or Being of the Soule ( saith he ) is nothing but Activity . That the Soule is Actus , is confessed , I grant , by all : But whether Activity may be taken in the same sense , I question . This Actus ( saith he ) whether Primus or Secundus ( which differ but in Time , and so differ not at all , because Time is nothing ) c●● be no other but a Work of Reason : And so the Soules Operation will be its Form and Essence . That Actus primus and actus secundus , ( Gravity and Descension ) differ only in Time , I grant not : For this is not a Distribution of Actus into its Species ; but a Distinction of an Ambiguous term . Actus in the first sense signifies Actuality ( not Action ) and it is opposed somtimes to Potentia ad Esse , somtimes to Potentia ad Formam ; siue sit forma Substantialis , siue Accidentalis , ( but never to Potentia ad Operari ; ) And thus Actus is no other but that Essence , per quam res aut actu-Est , aut est actu-Tale . Actus in the second sense signifies , not Actuality , but Action , or Operain ; and is opposed to Potentia ad Operari . I say therefore , the Essenc● or Nature of the Soule or Understanding is Actus ; It is Actus Primus ; It is that whereby the Soule & actu Est , & est Hoc , or est Tale ( viz. in genere substantiae , ) Such a Being , Such a substance . Its Faculties ( if distinct ) are also Actus , ( yet not Actions : ) Which you may say to be Actus secundi ( as some doe ) because they are a secondary actuality , whereby the Soule becoms , not a Being , or Such a Being ; but a Being So qualified , So adorned : Or rather I should say they be Actus Primi , because ( though Accidentall , yet ) they are not Operations ( which I conceive to be the truest meaning of Actus secundus , though I confesse some attribute it to all Accidents , ) but Forms ; Operative indeed , but not Operations . If you aske What is the Form of this Activity ( or Actuality rather ) of this Actus primus which is the Soules Essence , If it be not Rationall Workings ? ( Which is all one as if you should ask What is the Essence of an Essence ? and againe , What is the Essence of That Essence ? in infinitum . I answer , The Form of this Actus is It selfe , Its Essence . What can be the Form of Rationality , but ipsa Rationalitas ? Humanitas you may say is Forma Hominis ; but will you ask again , What is that which is forma Humanitatis ? If you do we must answer still , that it is Humanitas , and stay there . Except you would have us invent one Abstract upon the neck of another , and say Humanitatitudo . And thus I think somebody hath been trying practises ; For if you ask what is the Form of Honorificum , or Honorificabile , they can tell you It is Honorificabilitas , or Honorificabilitudo ; and aske again what shall be Forma Honorificabilitudinis , they will tell you , It is Honorificabilitudinitas . ) I say , we must not enquire for the Form of a Form , or the Essence of an Essence : For every thing hath its Essence ( positive ) and its Hae●ciety , not from any other thing , but from It selfe ; Though it may have an Externall , a Relative , or Accidentall denomination from some Adjunct . ( And therefore to say , Materiae individuatur a Formâ , as though the Matter of a dead Corps , were not the same matter that was in the living Man , is a doctrine which I could never digest . For so all Generation , will become Creation ; For if it be the Form which makes this Matter to be This , then cannot one Form succeed another in the same Matter : because if the Form precedent gave it its Individuation , and made it to be this , and not other matter ; when this Form is abolished , the Matter which is joyned with the succedent Form will not be This , but Other matter : If This Form make it to be This Matter , then Another Form will make it to be Other Matter . And if so , then is both Matter and Form produced de novo ; which must needs be Creation , because it is not made of any thing prae-existent , nothing remaining of what before was . ) Hee proceeds thus , If the Form of this Activity ( Actus ) be not th●se Reasonable Workings ; then must it be either of a baser allay , or of a higher stamp . For answer , I will but demand in generall , which his Lordship judgeth to be most E●cellent , the End , or the Mean● ? That which is willed , not for its own sake , but for somwhat else , seems to be of lesse worth then That for whose sake it is desired : And yet the Mean● , being the Ends Efficient , how can it be Inferiour ? I say therefore that A●●us primus is the Efficient of Actus secundus ; and This the ( partiall ) End of the other : And leave it to his Lordships consideration , Whether he will esteem thee more Noble . Hee tells us soon after , That if we distinguish between the Act and the Power , the Act must ever be first in Order , Dignity , and Nature . But ( under his Lordships favour ) I conceive that the Act is first neither in Order , in Dignity , nor in Nature . The Cause is before the Effect , in Excellency , because Causa ( aequivoca ) est Nobilior Effecto ; for nothing can produce an Effect more noble then it selfe . 2 In Nature , Causa est prior Effecto ; For that is defined to be Naturâ prius , A qu● non redit essendi consequutio ; Now I demand , Whether of these two may be without the Other ? The Act , or the Power ? And 3 in Order : For he speaks I suppose either of the Order of Production , or the Order of Intention ; If he speak of the first ; The Order of Production , is Ordo naturae Generantis , and so that which is first in Nature , must be also first in Order : If he speak of the Order of Intention ; then the End ( if it be the Sole end ) may seem to be preferred before the means ; But this is a Morall Excellency , and a Morall Order ; not a Naturall or Physicall Excellency , such as we are now speaking of . But I demand withall , Whether Action be the sole End of the Soule ? that is , Whether the Soule in its Essence might not be produced either for its Own Excellency or for the Excellency of some Other end beside the Excellency of its Operation or Actus Secundus ? And if so , then can it not be concluded That even its Morall Excellency , in genere Finis , is inferiour to the Excellency of its Operation . But his Lordship admits not at all of this distinction between actus primus and actus secundus ; so as that actus primus should be the Being or Substance , and actus secundus the Product . But why ? They forget , saith he , that Omnis Virtus consistit in Actione . Nay we Forget it not , but we Deny it . For if you speak of Morall Virtue , est virtus tacuisse , &c. but ▪ To hold ones peace , is no Action : If he speak of Physicall Virtue or Excellency , of naturall Perfection ; then doe I deny , that all Naturall Exc●llency consists in Action ; for the Essence it selfe is Bonum Physicum : But if he speak of Physicall Efficiency , then I grant , that Virtus Efficientis , or Efficientis Efficientia , consistit in Actione ; The Efficacy , or Efficiency of a Thing consists in its Operation : But what then ? May not an Essence Be without Action , because it cannot Act without Action ? Must its Essence be Action , because its Efficacy is Action ? In ordinary Philosophy , operatio Sequitur esse , Operation Proceeds from the Essence , and not Constitutes it . But , saith he ; What is this their Actus primus ? What is the Form of it ? ( I have said , It s Own Essence ; It is It selfe its Own Form , and the Form or Essence of the Soule : We must not enquire for the Essence of an Essence , nor for the Essence of a thing out of It selfe : ) What is with them , the Form of a Reasonable Soule ? Is it not Reason ? ( Yes it is ) And this Reason i● not Potentia Ratiocinandi , But Ratio : ( he meaneth , I suppose Ratiocinatio , rather then Ratio ; for Ratio and Potentia ratiocinandi are all one : ) For if you distinguish between the Act and the Power the Act must ever be first , in Order , Dignity , and Nature : ( But this I grant not . ) So then , what is the Form of this primus Actus ? is it not some Act ? ( Yes , but not an Action or Operation . ) If it be , then must it exist , else you allow it but a bare Notionall Being ; And if it exist , mu●t it not be that which you call actus secundus ? I answer , It is Actus , ( aliquid actu ) but not an Action ; It Exists also , and yet is not Actus Secundus , but the Form from whence actus secundus flows . He proceeds ; If it be not an Act ( or action ) then is it nothing else but a Power or Faculty depending upon somewhat else ( viz upon the Soule ; ) and if this be the nature of the First , what shall the second Being ( which is its Effect , and so Lower ) be but a Notion . ( Yet he said even now , that the Act is before the Power in Order , Dignity , and Nature ▪ and yet the Act is the Power'● Effect : How then ●oth he now affirm , that the Effect is somewhat Lower then the First Being ? ) I answer , It is not an Action ; neither yet is it a Distinct ( dependent ) Faculty , ( if we make the Soule and the Facul●y to be the same ; ) but the Souls Essence . But yet though we should admit Reason to be a distinct Facul●y , ( as s●me doe ) and so , not to be the Soules actus primus , but actus afficiens : Yet doth , it not follow that the Operation must be onely a Notion . Heavinesse is not the Stones Essence , but an Accidentall Form , a Power or Faculty of Gravitation ; yet is not its Descension onely Imaginary but Reall . Heat in water is not its Essence , but a separabl● Accident ; yet its Calefaction , it Heating or Scalding , is not meerly Notionall , but Reall . So might it be here : there may be ( notwithstanding this Argument ) a Faculty or Accidentall Form in the Soule , which may be an Actus Primus in respect of its Operations , ( though , no● actus primoprimu● which is the Soules ●ssence , ) from whence those Operations , or Actus Secundi may proceed , which ye● might be Reall , and not Imaginary . ●● he had ( as he speaks ) set that distinction of Substance and Accident ▪ ( which he seems to challenge as an aged Imposture ) upon the Rack ; I would willingly ▪ have examined its forc'd confession . ●● the mean time , I see not from what ground ●e can strongly conclude , That this Activity ( as he speaks , ) this Actus primus , consists in Action ; or That It and actus secundus are the s●me ; and both One with Truth . You will ask me , What distinction therefore will I allow between actus primus and secundus ; between the Agent and its Action ? I answer , The One is Res , the Other is Modus ; and so the distinction is Modall : Neither more nor lesse distinction will I admit of . And so doing , I dissent not from the Opinion of others : For ( as I remember ) Suarez ( not to instance in others ) makes Action to be a Modus ; And though he make a Transient Action to be Modus Patientis , ( in which I assent not to him ; ) yet an Immanent Act ( such as are Rationall Operations ) is with Him , Modus Agentis . CHAP. XI . Whether Time and Place be onely Imaginary . IN the next Chapter , we are called to consider of the nature of Time and Place : which his Lordship occasionally falls upon , by reason of an Obiection , That lays so strong a siege to his Opinion , that I doubt hi● Lordships Answer will hardly raise it . It ariseth from hence ; There a●e in the Soule various Operations and Workings , distinct in Time , and distinct in Place : which Distinction , though it may have an externall denomination in respect of Time and Place ; yet ariseth not from thence , but is Internall or Intrinsecall to the Operations themse●ves ; This Operation is not the Other , and the Other is not This. And thi● distinction would remain though the distinct Operations were performed in the same Time , in the same Place : Cas●r and Pompey were not the same man , though Contemporary . The Water which to day runs down a River , is not the same water with that which yesterd●y ran in the same Place , the same Channell . Two Angels , though coexistent at th● s●me Time in the same Place ▪ the same part of the Ayr , are not yet the same Angel. Thus Nutrition , and Volition , or Intellection , though at the same Time , performed by the same Soule resident i● the same Body , are yet distinct Acts. And on the contrary , a man remains the same man to Day , that he was Yesterd●y ; at This place , that he was ●t Another place ; though both Time and Place be altered . Now there being in the Soule various Actings , distinct both in Time and Place ( though they receive not their distinction from either are there not then so many severall Soules ▪ ( viz. if the Operations be the Souls Essence ? ) This is the Objection . His Lordship supposing all the Difference between these Acts to arise from Time and Place , thinks that if he prove Time and Place to be Nothing , then these Acts will not be Distinct , but the same , ; and so may constitute the same Soule . But , whether Place and Time be any thing or nothing , whether they alter any thing or nothing in this point ; Yet sure we are that This Man is not the Other Man. This Soule not Another Soule , This Action is not the Other Action : And so the difficulty remains as hard ; there will be various Operations still . He brings severall Simile's to illustrate it . Complexion Lineaments , Harmony , though they be in themselves Diverse , yet they make up One pleasing Being , which we call Beauty . A Flame arising from divers Thorns is but One Flame . A Stream supplied from severall Springs , is but One Stream . I may adde , Many Members make up One Body ; Many Creatures One World. ( Yet still One Member is not the Other ; The water received from One Spring , is not the same water which came from the Other Spring , though both runne in the same Channell . ) But will he say , So is it in our case ? That ( in the same manner ) severall Acts doe constitute One Soule ? Are these Actions its Integrall Parts , as the Members are of the Body ; and severall Waters of One Stream ? &c. Are they a Piece of the Whole and make up the totum Compositum ? Then is the Soule Divisible ; Then doth it lose some part of it selfe , and becomes maimed at the cessation of every Action . But he makes not the Soule perhaps to be constituted of these Actions , as so many Integrall Parts ; But , saith he , The Soule is One Act , distinguished to our Notton by severall apparitions . If so , then his Simile's drawn from Integrall Parts constituting the whole Compositum , will not hold . But ( secondly ) I deny that all these Operations are but one Action in various Shapes . They are all Actions of the same Soule , but they are not all the same Action . The Soule , If you will may be called , One Soule under Various Shapes ; But these Various Shapes cannot be said to be One Shape . Like as Wax fashioned successively in several Moulds , is the same Wax in severall Figures ; but that these are all the Same Figure , we cannot say . Actions performed by the same Soule , are all Modi of the Same Thing , of the same Soule ; but they are not all the same Modus . This is not the Other . And this we may hold , whatever become of Time and Place for this Distinction ariseth not from Them. A man is the same Man to day , that he was Yesterday , though the Time be not the same . He is the same Man at York , that he was at London , though the Place be not the same . Time and Place doe neither make the Same to be Two , nor Two to be the Same ; One to be Two , nor Two to be One : Yet what hinders but that Things and Actions may have an Intrinsicall Difference one from another . These various Beings , therfore , not being Differenced by these Circumstances of Time and Place , ( th●ugh Different in both , ) It is lesse materiall for me to enquire What they are ? or Whether they be some thing or nothing ? Only I desire to know , wherein the strength of that Argument consists , which is by us so often urged against Papists and Lutherans , concerning their Transubstantiation , and Consubstantiation ; viz. How Christs body can be at the Same Time in Severall Places ? For , that i● might be successively in all these Places at severall Times , we deny not : Now , if at Severall Times it may be in divers Places ; why may it not be so , at the Same Time , if Time and Place be Nothing ? Againe , Severall Places at the same Time may contein severall Bodies ( v. g Bread , and Christs Body ; ) now why may not the Same place con●●ine them , if Place be nothing ? Why not Together , as well as Successively , if Time be nothing ? All actions , saith he are Nothing if Time be Anything ; Because the Time allotted for every Action , be it never so short , may be divided into severall parts , many subdivisions of Time. True. But is there not t●e same Reason of Actions that is of Time ? are not they divisible into as many parts , whereof every parcell answers to a portion of that Time ? There is the same reason in every Continuum , be it Magnitude , Distance Time , Place , Duration , Motion , Action , or whatever : They are all equally divisible in semper divisibilia . If it be Actio Instantanea , it is dispatched in an Instant , not in Time : If it be Actus Continuus , it is capable of as many divisions as is that Time in which it is performed . This not being well weighed saith he , hath raised that Question , [ How God should see All things ? ] If in their Existences ▪ then they are Coeternall with him : If only in their Causes , then are they not Present . Which difficulty , he supposeth , is dissolved , by making Time to be Nothing , and Al things to be exi●●ent , in their Beings , with God from all Eternity . ( Which of how dangerous a consequence it may prove his Lordship is not aware . ) That God befo●e the worlds Creation , did co-exist to this Instant ; I doe confidently affirm ; Y●t , that all things present , d●d exist before they were produced , I cannot assent ; which I doubt not but to reconcile , ( if I were now discussing that question ex professo , and not glancing at it in transitu ) allowing notwithstanding to Time and Place , their due reality ; not making Temporall and Locall difference to be only Imaginary . As likewise , How Permane●cy in God may consist with Succession in the Creature ; and How Acts ( of Creation , Preservation , Redemption , Decree , the Execution of that Decree ) may be Eternall , as they pr●ceed from God , though in the Creature recipiantur in Tempore ▪ In Place we make no scruple of it , to affirm that anima est tota in toto & t●ta in qualibet parte , that the Whole Soule may be present to one Point , or part of the Body , without ceasing to be Wholly present to another part ; ( Or , if possibly in the Soul , and Created Spirituall substances , it may be questioned ; yet doubtlesse , in God himselfe , it must needs be granted , that he is Vbique Totus : ) Now , if it be not repugnant to be coexistent to one Point of Place , without ceasing to coexist to another point though Distant ; Why not to one Point of Time , without ceasing to be present to another , though Successive ? The next Objection , Concerning the nature of Evill , is of lesse force against his Tenet . For , That Good and Evill may coexist in One entire Act ; That there may be some Degrees of Goodnesse in an Action , and yet not that Perfection of Goodnesse , that ought to be ; may as well be granted , as That the Twilight hath not [ So much ] Light , and [ So much ] positive darknesse , but that it hath not so [ Much ] Light as the Midday . But yet in the mean time it may be doubted , whether the Nature of Evill be meerly Privative . It is true indeed , The nature of ( Moral ) Evill is a Non-conformity ( or Difformity rather ) to Gods Law : But why may not this non-conformity arise ex praesentiâ non debiti , as well as ex absentiâ debiti , or ex defectu debiti inesse ? May not a Line disagree from its measure , by being too Long , as well as by being too Short ? The not distinguishing between bonum Metaphysicum , and bonum Morale , may perhaps have caused some errour in this assertion . But I stand not now to decide it : You shall find more of it in the next chapter . But that which is assumed as a ground of this Assertion , is farre more improbable then the Assertion it selfe . viz. That Contradictions may be simul , semel , & eodem respectu , in the same Subject . What necessity his Lordship had to embrace this opinion of Anaxagoras , Democritus &c. ( as he saith , ) against Aristotle ; I do not discern . Neither can I see , wherein this co-existence of Contradictions doth appeare . For the Presence of an Inferiour Degree , and the Negation of a Farther Degree , are no Contradictions , because they are not ad idem . And such a Coexistence Aristotle and his followers will not deny ; Else how can they speak of Qualitates Remissae ? Nay more , They will grant an Inferiour Degree , to consist , not only with the Negation of a Farther Degree , but even with the Presence of its Contrary ; For they deny not but that there may be Contrary qualities in the same Subject in Remissis gradibus , ( as Heat and Cold in warm water , though not in gradibus Intensis . But if Anaxagoras , or any other , will contend , That perfect Contradictions may ●t and together , That the Presence of an inferiour degree , may stand with the Absence or Negation of the Same degree ; It will be in vain to dispute against it . For when I have proved it to be False , they will grant it is so , and affirm withall , That notwithstanding its Falshood , yet may it also be True , because Contradictions are not Inconsistent . ( Another adversary perhaps would deale more sharply with his Lordship upon this point : I passe it . ) He proceeds to shew by divers similitudes , How the same thing may take divers shapes in our Apprehension ; And consequently , that the severall Apparitions of Truth do not forthwith evince the Variety of Truth . All which we deny not , For otherwise we cannot acknowledge that there is any distinctio Rationis ; Rationall distinctions being no other but inadaequati conceptus ejusdem rei . That there is therefore a Rationall Distinction , we deny not ; But that there is Only a Rationall Distinction , and not also a Reall distinction ; this is that we deny . Some things we acknowledge to be only Ratione distincta , but Other things we contend to have a Reall distinction . Which must be overthrown before he can conclude , that all the actions of reason which seem severall , are but on● , a fixt intire Vnity . He toucheth lastly , upon Copernicus his Opinion , Which , he saith , hath been confuted these many yeares by the three leading Senses . ( And yet his margent saith , that sense is confuted by Him. ) For we [ See ] the circumvolutions of the Heavens : we [ Feel ] our selves upon a stable Foundation ; We [ Heare ] not from the Volutations of the Earth such a black Cant as her heavy rowlings would rumble forth . But ( not to dispute the truth of Copernicus his Opinion ) I think I may affirm that Neither of these Testimonies of Sense do any way contradict his Assertion . For , first , I deny that we [ See ] the Revolution of the Heavens . We discern indeed , ( and that Truly , ) that the Starres at severall times have severall Positions in respect of our Horizon ; ( and this is all : ) But whether this diversity of Position arise from the Motion of the One , or the Other , or Both , our Sight determins not ; Affirming only That there is such a diverse Positure . 2 Our sense of [ Feeling ] assures us of thus much , That the Earth is such a Foundation as upon which we rest ; and , that we remain in the same Positure in respect of the Earth and the Air circumstant ; Which may be as well if all jointly Move together , as if all jointly stand still . A man in a Ship under Hatches upon a smooth water , supposeth himselfe to sit fast upon his Seat , ( and he doth so ; ) and he seeth all things about him to remain at the same Distance , in the same Positure , discerning no alteration : Yet this hinders not but that He and They may be joyntly moved Together , without being thrown from off his seat , upon which he may sit as firm as if he were on shore . And 3 for the sense of [ Hearing , ] I see no reason , why it should be more blamed for not hearing the sound of the Earths Volutation ; then for not hearing the Pythagorian Harmony . If the vast Celestiall Spheres , whose almost every Starre doth farre exceed the Terrestriall Globe , be whirled about with such a silent motion , as that the quickest Eare cannot discern it ; Why may not the Earth , a farrelesser body , passe as quietly , without such a dismall Cant , such an hideous Noise , as his Lordship doth suppose ? For Noise doth not arise meerly from Motion ; but from the Crossing or Thwarting of severall motions , from the Clashing and Collision of one Body against another , by reason that the One ( standing ) interrupts the Other in its Motion , or Both moving according to severall motions do mutually hinder each others progresse : Whereas , if all moved the same Way , with the same Speed , ( as is supposed in the Motion of the Earth , and the things adjoyning ) there would be no such Clashing , or Interruption of one another , and ( consequently ) no Noise . The Senses Testimony therefore doth not contradict the Opinion of Copernicus , The Eye tells us , that the Starres and We are at severall times in severall Positures , but , whether it proceed from Their motion or from Ours , it affirmeth not . Our Feeling informs us , that we are not tossed from Place to Place , that is , from one part of the Earths Superficies to another , but remain upon the same part of its Surface : But whether we jointly move together , or jointly rest immovable , it determins not . The Eare can tell us , That it hears no Noise , ( for how can it since there is none ? ) But it doth not say , There is no Motion . These Witnesses therefore can testifie nothing in this cause ; Except we should suborn them , and put that into their Mouths , which is not within their Knowledge , Or falsify the Records , by supposing them to say That , which they say not . CHAP. XII . Concerning Falshood in the Soules operations . Whether it cease to Bee , when it c●aseth to Act Truth . IN the twelfth Chapter , he comes to another Objection If Actings of Truth , be Truth , ( that is , if Rationall Operations be the Soule , the Soules Essence ) then when the Soule Acteth not Truth , it ceaseth to Bee : and so when it entertaineth or pronounceth a False Position , the Soule is no more it selfe . This Objection I conceive to have two branches ; For the Soule may cease to act Truth , either by Not acting at all , or by acting Falsly . For whether it act Not , or act Falsly , it ceaseth to act Truth ; and therefore ( if acting of Truth be its Essence ) it ceaseth to Bee. His first Answer may be equally applied to both ; That , granting the Soule when it acts upon Falshood , to be as when it acteth not , and so is not ; Yet shall we advance nothing , till we prove the Succession of Moments to be Reall and not Imaginary . Where he presupposeth , that when it Acteth not , then it Is not ; and , though the same be granted in a False acting , yet neither That , nor This , will prove of any force , since Succession of Moments is onely Imaginary . The ground of this Reply , I conceive to be this ; If there be not any Reall Succession , If there be no prius and posterius Indeed , but be onely supposed so to be by our Imagination ; Then any One Act of the Soule , is able to give it a co-existence to all Eternity : ( according to what he affirmed in the former Chapter . ) For of this One Act , being Reall , it cannot be affirmed , That it Was but Is not , or it Is but hath not-been ; but if it at all Be , it must Be alwayes ; Because , if Succession be onely Imaginary , then to Be and to Have been is all one ; then there was not a time when it Was not , neither will there be a time when it Shall Not be . But if the Issue of the Question depend upon this , Whether Succession be Reall , or Imaginary ; I doubt not but this might be soon decided . Therefore First , I ask , Whether there be not the same reason for Succession in Time , that is for Extension in Place ? Whether there may be Pars extra Partem , Punctum extra Punctum , though not Momentum extra Momentum ; or there be the same reason of Both , and Both be Imaginary ? If there be in Both the same reason , ( which I suppose he he will affirm ; ) Then must every Being have a Coexistence to all Places , as well as a Coexistence to all Times ; It must have an Vbiquity as well as a Perpetuity . Then is it in vain to dispute Whether Christs Body be Really present in the Sacrament , Whether Peter were ever at Rome , &c. If every Body , every Thing ▪ be every where . For if difference of Place be nothing , then that which hath a reall existence in any place , hath a reall existence in all places ; because This place and all other places have only an Imaginary Difference , and are indeed all one . Secondly , If one action give the Soule a Coexistence to all ●ternity , then what doth the Second and Subsequent Acts produce ? do they give it a new Being , a new Eternity ? Answ . You will say ( I suppose ) that there is not a Second Act , an Other Act , but all Acts are One Act : And this One act , which appears to our imagination to be First and Second , &c. gives the Soule One Essence , One Eternity . Repl. If so , then what is the difference between an Act of Sinning , and a Course of Sinning ? What is the difference between the Once committing of a sinful Act , and the Oft Reiterating of it ? Between Davids One Act of Adultery , and the lascivious persons Constant Practise ? Why are we exhorted to Cease from evill ; if every Act be Eternall , and whatsoever succeeds can be but the Same ? He that stole , let him steal no more : To what end serves this counsell , if there be no other Act feazible , but what Is already , and That to remain for ever ? Answ . 2. If you would say , That the same Act is again Reiterated ▪ Rep. I ask , if the Iteration be somwhat more then the first Commission ? If not , then to commit it Once , and to Iterate it often , is all One : If it be somwhat more , then is it either a Reall addition , or Imaginary : If Imaginary , then are we where we were before ; If it be Reall , then why may there not be a reall act distinct from the former , as well as a reall Commission ( of the Same act ) distinct from the former ? Thus you see if Time be Nothing , If Succession be only Imaginary ; then is it all one to commit Many sinnes , and to commit One Sinne. Thirdly , if Succession and Difference of Moments be onely Imaginary , if all Duration be Eternall , all Simultaneous ; Then what is the difference between the long life of the Aged , and the few days of him that dy●th in his Youth ? For the Reall Existence of One as well as the Other is equally Eternall ; Since the Length and the Shortnesse of Time is but Imaginary , all Duration being indeed Simultaneous . Thus the youngest Child ( if he do but Think so ) hath lived as long as the most Aged . Again , 4. If Succession and Difference of Time be only imaginary ; Then why do I not N●w know , that which I shall know To morrow ? What hinders but that every man should be praescius futuri ? I shall Know it to Morrow , because I shall See it ; but why should I not Now both Know it and See it as well as to Morrow , since it is Now as really present as it will be Then ? Why do we dispute concerning matters of Fact ; as whether Peter were at Rome , and the like ? Can we not see whether he be there or not ? For if he were there , then he Is there : since Then and Now are all one : And if he Be there , why do not I see him there ? For I am as really there as he is : For if I be any where , then am I There , since There and Here are al one ; Time and Place making only an Imaginary ( and not Reall ) difference . Ans . If you say , Things that seem to be Future , are even Now as really Present as they shall be Hereafter , but they appear not to be present , and therefore are not now Known and Seen , ( like Colours in the dark ; ) But when they shall receive a new Luster , they shall both Appear to be , and be Seen to be . Rep. I reply , If they shall appear , then they Doe appear ; because Then and Now are all one . Again , If there be Apparet and Apparuit , why not Est and Erit ? If there be a prius and posterius in Appearing why not in Being ? Or 3 I ask , whether Appearing and not-Appearing be a Reall or onely Imaginary difference ? If a Reall difference , then will there be somewhat Reall Then , which is not Now ; and consequently all Reality will not be Simultaneous , there will be somewhat Reall afterwards which before was not : If Appearing , be onely Imaginary ; what shall I have to help my knowledge Then , which I have not Now ? Ans . 2. If you say , Things Future are both now Present , & we Know them so to be , but do not Seem to know them , or Seem , not to Know them : Repl. Then I reply as before , If we Shall Seem to know them , we Doe Seem to know them ; because Then and Now are all one . So that if Succession of Time be only Imaginary ; Then do we already know , whatsoever we shall know , ( whereas Christ himselfe Increased in wisdom , Luk. 2. ) And the Fore-Knowledge of things to come , would not be such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as might distinguish between the True and False Gods. And thus ( if I mistake not ) I have sufficiently shewed ( though much more might have been added ) that there is a Reall Succession , a Reall Priority of Duration , and not onely Imaginary . And therefore ( notwithstanding his first answer ) the Soule must really cease to Be , when it ceaseth to Work , or to work Truth ; if these Workings of truth be the Soules Essence : And the soule must be ( during that Cessation , or Errour ) as truly Non Ens , as before its first Production ; for the precedent and subsequent workings cannot ( Then ) give it an Existence , as not ( Then ) being . His second answer , to the Objection propounded in the beginning of this Chapter , toucheth not at all the first Branch of it , wherein it is objected , That if particular Actings of Truth , be Truth , or the Soules Essence , How is it that the Understanding should not cease to Be , when it ceaseth to Work ; ( for this in his first Answer he seemed to grant : ) But it is applyed to the second Branch of it , viz. That If particular Actings of Truth be Truth , or the Soules Essence , then the Soule entertaining a False position should be no more it selfe . To which he answers , By denying that the Soule doth at all act upon Falshood : and that upon this ground , Because Falshood is not a Reall Being upon which the Soule can work . For its nature being Privative , and no Reall Being , how can the Soule or Truth work upon Nothing ? I might answer here , That it is not requisite to the Soules Act , that its Object should have a Reall being : ( As appears by the Soules apprehending Ens rationis ; which Apprehension is a positive Act , and yet hath no Reall Object . ) For the Object of Intellection , is not Reale , but Cognoscibile . And therefore , That Falshood wanteth a reall being , is not inough to shew , that the Understanding cannot work upon it . And this ( in effect ) he granteth soon after . For , it being Objected , that the Soule while it pronounceth a False position , doth Really act , ( verè agere ; He replyes , That there are in this Action two things , a Thinking , and a So-thinking . To think is a positive Action , a good Action , But the formalis ratio of So-thinking lyeth in Thinking an Errour , which is Nothing ; and so a Not-thinking . When ( mistaking ) a man catcheth at a shadow ; In catching he doth truly Act ; But to Catch a Shaddow , is to catch nothing ; Now to catch nothing , and not to catch ; to act nothing , and not to act , is all one . So to Think is Reall , but to Think Amisse is Nothing , and all one with Not-thinking . He grants therefore , that the Soule pronouncing or Understanding a False position , or thinking Amisse , doth really Think , really Act : Now I ask , while it doth really Think , What doth it think ? What doth it Act ? ( or Vpon what rather ? ) Certainly it must either be Falshood ▪ or No●hing : ( For what else it should be , neither doth his Lordship shew , nor can I imagine ) If it Act upon Falshood ▪ the false position ; then may Falshood be the Object of a Reall act ; If it act upon Nothing , then what hinders , but that Falshood ▪ although it be Nothing , may yet be the Object of this Act ? Object . But he will say , If the Soule do act upon Falshood , then must it become Falshood , that is , a Vanity , a Ly , a Nothing : For I conceive ( ●aith he ) the Agent it selfe , together with the Subject acted upon ( the Object ) to be One in the Act. Ans● . But this supposition must I deny ; For if so , Then when the Soule acteth upon God ( by Knowing , Loving , &c ) then doth it become God : And if so , why doth his Lordship ( at the end of his Preamble ) blame those for mounting too high , who , confounding the Creator with the Creature , make her to be God ? But for the better clearing of this whole discourse , concerning Falshood and Errour in the Souls working ; I shall desire you to take notice of a Distinction , which all Know , and yet but few Think of , when they have occasion to use it . The non attendency whereof , hath produced much Obscurity , much Errour , and inextricable perplexities concerning this and the like Subjects . It is , to distinguish between Verum Metaphysicum ▪ and Verum Logicum ; between Bonum Metaphysicum , and Bonum Morale : To distinguish , I say , Metaphysicall Truth and Goodnesse , from Morall and Logicall Goodnesse and Truth : To distinguish the Truth of Being from the Truth of a Proposition ; the Goodnesse of Being , from the Goodnesse of an Action . Now this being premised , let us examine the truth of some Tenents which are allmost generally received by all . 1 The nature of Evill , say they , is Privative , not Positive ; Evill is Nothing . And why ? Because Ens & Bonum convertuntur , and therefore Malum must needs be Non-Ens ; now Non-Ens is Nothing . Be it so ; Evill is Nothing . But what Evill do they mean ? Evill in Metaphysicks ▪ or Evill in Ethicks ? Goodnesse , in Metaphysicks , is no other th●n Entity , ( for none ever acknowledged a greater distinction between Ens & Bonum then a distinction of Reason , ) and therefore Malum ( in Metaphysicks ) must be Non Ens. But will they say that Morall Evill is so too ? If they do , then must they say also , that bonum Morale is convertible with Ens ; ( otherwise their Argument will not hold : ) that All Being is Honesty , or Morall Goodnesse ; and all Morall Goodnesse is Being or Entity . I ask therefore , whether morall Goodnesse , or Honesty , ●e the Essence , the Entity of a Stone ? If not , then is not every Being , Bonum Morale ▪ I ask again , Whether Silence be not Morally Good , at such a time as when a man ought to hold his peace ? Yet to ● Silent , or not to speak , hath no Metaphysicall goodnesse , no goodnesse of Being , for it is a mee● Negation . There may be therefore Morall goodnesse , where there is no Metaphysicall goodnesse , no positive Being ; and there may be Metaphysicall goodnesse , goodnesse of Being , without Morall goodnesse or Goodnesse of Honesty . Now if Malum Metaphysicum , a Negation , a Non-Ens , may be Bonum Morale , what shall be the Malum Morale opposite to this Bonum ? shall that be also a Non-En●● If it be , then how can it be contrary to the other ? Since that Nothing cannot be opposite to Nothing , but Something to Something , or Something to Nothing . I say therefore , that Metaphysicall Evill , is meerly Privative , as being opposite to the Goodnesse of Being ; and it is no other but Non-Entity ▪ But Morall Evill is every way as Positive as is Morall Good. For what is the nature of Morall Good , or Evill ? is it not , a Conformity , or a Difformity to a Morall Precept ? Then the Goodnesse or Evill of it is not in the Being of the Action , but in the so Being ; It lies not in the Positive or Absolute Entity of the Action , but in the Relative nature . Morall Goodnesse therefore , and Morall Evill , have not an Absolute Essence , but a Relative ; An Agreeing , or Disagreeing ; a Likenesse , or Unlikenesse , to its Rule . Now if Likenesse be a Reall Relation ; why may not Vnlikenesse be also a relation Reall ? If Simile be Reall , why not Dissimile ? If the One be Positive , why not the Other ? Object . They will say perhaps , That the nature of Morall Evill , is not a Difformity but a non-Conformity , to its Rule ; not to be ( positively ) Vnlike , but only Not to be Like . Answ . If so , then not to be is a Sinne ; for not to Bee , includes not to be Like , or not to be Obedient . If the blessed Angels had never been Created , they had been eo ipso Sinfull : For if they had never Been , they must of necessity Not be Obedient ; ( though not Disobedient ; ) For how can they be Obedient , if not at all Being ? A Stone must then be Sinfull , when it doth not-understand the Nature of God , as a man doth and ought to do ; For though it be not Disobedient to the precept of Knowledge , ( because this precept was not made to a Stone but to Man , ) Yet you cannot say that it is Obedient , and therfore must of necessity be not-Ob●dient , or not-be Obedient ; wherefore if a bare not-obedience , or a not conformity to the command be a Sinne , then doth a Stone Sinne. Scire Deum is morally Good , and therefore ( if morall Evill be only an Absence of Good ) since there is not in a Stone this Scire Deum , how can it be but that a Stone must sinne ? God commanded Moses to go down into Egipt , &c. and Aaron to offer Sacrifice : Doe I Sinne therefore when I doe not-obey this command made to them ? How is it possible that I can obey the command for Moses his Journey , or Aaron's sacrificing ; for My going is not Moses his going , nor is my sacrificing , Aaron's Sacrificing ; Yet doe I not sinne in not-obeying . When Moses made the Brazen Serpent , he did not ( in that ) obey the precept of going into Egipt , ( for to go into Egipt , and to make the Serpent , is not the same , ) Yet was it not Sinfull to make the Brazen Serpent , though it were-not an Obedience to that Command , for neither was it a Disobedience ; for that Precept , did neither injoyn nor forbid it . Thus every Action , though never so Good , will be a Sinne ; For there is in the most perfect Act , a not-Obeying of many precepts , ( yea of all precepts , except that which injoyns this Action , ) though there be not perhaps a Disobedience of any . The nature of Sinne therefore , or Morall Evill , is not barely a Not-Obeying ▪ but a Disobeying ; It is not a Not-Conformity , but a Difformity , a Crossing or Thwarting of some Command . Therefore the Stone sins not , because there is no Disobedience in its not-Knowing , because it was not Commanded ; Moses his making the brazen Serpent , was not a Breach of his former Injunction , although not an Obeying of it ; for in his Commission to go into Egipt , his making the brazen Serpent was neither Forbidden nor Commanded . The Act of one Morall Virtue , is not an offence against the rest ; for it is no Breach of their Rules , though it be not an Observance of them : It is Praeter , but not Contra. Ans . 2. But if I should say on the contrary , That the nature of Morall Good , were not a Conformity , or positive Likenesse ; but only a not-Difformity , a not-Disagreeing , or not crossing its Rule ; Might not this be said with as good probability as the other ? You would think it strange perhaps , that Evill should be Positive , and Good Negative : But ( if I m●stake not ) there is more truth in this , then is in the other . For a bare not-agreeing doth not make an action Sinfull , but a not-disagreeing d●th make it Lawfull , and so Morally Good ; For where there is no Law , there is no Sinne. If I walk for my refreshing in one part of the Garden to day , and in another to morrow ; or in that other to day , & in this to morrow ; I sinne not in either : Not because I have a Command to walk in this first , or in the other part first : But because neither is Forbidden , therefore is neither Vnlawfull . I ask therfore , whether the Lawfullnesse of this Action , in walking first in this part of the garden and not in the other part , doe depend upon its Conformity to some Rule , or its not-disagreeing from any ? Now , what is the Lawfullnesse of an Action , but its Morall Goodnesse ? Ans . 3 Yet Thirdly , I affirm not the nature of morall Good or Evill to be Negative , but both equally Positive ; If by Good , you understand , That which Ought to be , not , That which May be . And therefore I make three sorts of Morall Beings ; Bonum , Malum , Indifferens ▪ Good , which must be done ; Indifferent , which may be done ; Evill , which may-not be done . The first , Commanded ; the last , Forbidden ; the other , of a midle nature , neither Commanded , nor Forbidden ; which being Indifferent , is often called Good , but never Evill . The first consists , in a Conformity to its Rule ; the last , in a Difformity ; the other in a bare not-disagreeing . The first and last are of a Positive nature ; the other of a Negative . ( And yet sometimes this Positivenesse , whether in Good or Evill , is rather Positivum Logicum ( the Praedicat of a Positive or Affirmative Proposition , ) then Positivum Reale . For an Omission , Negatio act●s , may be Good or Evill : which having in it selfe no reall Being , cannot be the Subject of a reall Relation . ) Yet doth not this contradict their Opinion who affirm , That non datur actio Indifferens in individuo . For by Good and Evill , they mean Licitum & Illicitum , Lawfull and Unlawfull ; including under the name of Good , or Lawfull , not only that which Ought to be done , but whatsoever May be done ; as when ( in civill matters ) we say , it is Lawfull for me to give such a portion of my Estate to such a Man , not because the Law of the Kingdom Injoins me so to doe ; but because it doth not Inhibite me . And thus Licitum will be a Negative term , and Illicitum a Positive , ( though by the Grammaticall Notation it might seem contrary ; ) for Illicitum affirms , that there is a Law to the Contrary ; Licitum denies only that there is such a Law to Forbid it , but whether there be any to Command it , it affirms not . And thus much concerning the nature of Evill . ( Wherein if I may seem prolix , it being but a Digression in this place : Yet because I was called to it in the former chapter , where his Lordship gave me occasion to handle it ; I thought it more fit to referre the discussing of it to this place , where I meet with more questions of the like nature . ) 2. Now , as it is in Good and Evil , so also in Truth and Falshood . Falshood , saith he , is a Vanity , a Lye , a Nothing And why so ? Because Ens & Verum convertuntur , and therefore Falsum must be non-Ens . To this I say , as to the former ; Truth of Being , or Metaphysicall Truth , is Positive , and of the same extent or latitude with Entity , or Being . And this Truth I have formerly said to be Cognoscibility , making Verum in this Metaphysicall acceptation to be all one with Intelligibile . I affirm also , that Ens & Verum ( or Intelligibile ) convertuntur . And ( consequently ) according to the manner of Being , must be the manner of Intellection . That which hath a reall Being ( as Ens Reale ) may be Known to Be ; that which hath an apparent , or supposed Being , may be Supposed to Be. I affirm likewise , that Falshood in this sense cannot be understood , or that the Soule cannot act upon ( Metaphysicall ) Falshood : For how can that be Known , which is not Cognoscible ; or Understood , which is not Intelligible ? But , When I affirm , that Verum and Ens are Convertible ; I restrain it not to Reall Entity ; For there may be Esse Cognitum , where there is not Esse Reale : But I proportion its Cognoscibility to its Being ; and therefore if it have not a Reall Being , but only Imaginary ; it may be Supposed , but cannot be Known , to be . Neither yet doe I So proportion the reality of Intellection , to the reality of the Object , as if when there is no Reall Object , there could be no Reall Act : For it is Cognoscibile that is convertible with Ens , and hath its reality proportionable to the reality of Being ; not Cognos●itivum . The Understanding , whether it Know to be , or Suppose to be , doth yet Really Act ; And his Lordship also granteth , that when the Understanding doth act Amisse , it doth yet Really Act ; The Opining , or Thinking , ( saith he ) is a good Act. But where the Object is not Reall , there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cognosc● , cannot be Reall ; for how can a reall Relation be founded in a Non-Entity ? Yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cognoscere is Reall ; for the Reality of ●t , depends not upon the reality of the Object , but upon the reality of the Act. That therefore which is so understood , is the Supposed Object of a Reall Act. But now Logicall Truth , the Truth of a Proposition , which is opposed to Falshood , ●o Errour , hath nothing to do with the Reality either of the Object or of the Act ; For a True Proposition may be framed concerning an Imaginary Object ( as when we affirm a Chimaera to be Ens Rationis , or only Imaginary ▪ ) And an Act Metaphysically True ( a Reall act ) may be Logically False . Logicall Truth and Falshood ( like as Morall Good and Evill ) have not an Absolute Being , but Relative . They consist not in the Being or Not-Being of the Act ; ( For when the Understanding doth act Falsly it doth verè Agere , though not agere Verè ; it is verè Actus , though not Verus Actus : ) but in the Agreeing , or Disagreeing with the Object . For when the Intellect doth Understand , it frames an Idea , a picture , or representation of the Thing understood ▪ which Picture , or Idea , is a Reall Picture , ( it hath the Truth of Being ) whether it have the Truth of Representation or not ; that is , whether it be Like or Unlike , whether it Agree or Disagree , with the copy or object which it represents . A Picture in a Painters Shop is truly a Picture , it hath reall Colours and Lineaments ; But perhaps it is a False Picture , it represents not that Visage by which it was drawn . When the Understanding conceives an Ens rationis , the Idea or Conceptus is not this Imaginary Being , ( for this Conception is as Reall as the Conception of a Reall Ens , ) But the supposed Object of this Conception ; there being indeed no such thing as this Conceptus doth represent . When a Painter describes in a Table some Antick Shapes or strange Chimaera's ; his Description , his Draught , is not a Fiction , but as Reall as the true Pourtraicture of a living Man : But that which by this description is represented , that is the Fiction , there being no such Antick Forms , no such Chimaera's , as he expresseth . When the Understanding draws a Reall Picture , a reall Idea or Conceptus , without a Copy , without a Pattern ; it is Ens rationis : When , indeavouring to imitate a Copy , to represent the nature of things , the Truth of Being ; it yet misseth of it , not making its Picture agreeable to its Pattern ; this is a False Apprehension . And this is the difference between Ens rationis , and Error Intellectûs : Both in the mean time being reall Acts. The Logicall Truth and Falshood of a Conception or Proposition , are but Relations of Likenesse or Unlikenesse , Conformity or Difformity , in the Act to its Object ; and are both founded in the Reality of the Action , or its Truth of Being : And are both equally Reall , equally Positive ▪ For Falshood is not a meer not-Conformity , or not-expressing of things existent ; But a Difformity , a Crossing or Thwarting of them . For else , when a man ceaseth to Think or Speak of this or that Truth , he there by Erres , and Lyes : For when he Thinks not at all , he cannot think Conformably ; when he Speaks not at all , he cannot speak Conformally , either to the Existence of Things , or to his own Opinion of them . Yea every Proposition , every Thought will have so many Falshoods in it , as there be other Truths which it doth not expresse : For if the not-expressing of a Truth , be Falshood : then to affirm that the Sunne shines , is a Falshood , because it doth not expresse the Fires hea● , or the Charcoals burning : And thus that proposition which expresseth not every Truth , is a False Proposition ; yea contains Infinite Falshoods , opposite to the Infinit number of True Propositions possible . Object . If you say ( to avoid this ) that it is not the not-expressing of One Truth , the not-conformity to One Existence , that makes a Proposition False ; but the not-expressing of Any Truth : whereas the Conformity to , and the Expressing of any Truth , makes the Proposition or Conception True : Ans . I answer first , that this is contrary to the generall Proposition , which affirms , that Perfectio oritur ex Integris , Imperfectio verò ex Particulari defectu : Which is applyed to severall kinds of Imperfection ; That Action is Good , whose every Circumstance is rightly ordered ; That Proposition True ▪ whose every Branch doth agree with the Thing , &c. Wheras One Bad circumstance , One false branch makes the Action bad , the Proposition False . The contrary to which must have been affirmed , if the expressing of One Truth , make the Proposition True ; and the concurrent not-expressing , or not-Conformity to All Truths be requisite to make it False . 2. Again , If there be requisite a not-expressing of Any Truth to make it False ; then must this ( and the like propositions ) be True , if I affirm Virgil & Homer to be Greek Poets , If I affirm a Stone to be a Reasonable Creature : For it expresseth One Truth , viz ▪ that it is a Creature although it be not Reasonable , ( as likewise the One was a Gre●k Poet , though not the other : ) and the not-expressing of a further Truth , doth not hinder its expressing of This. Then must that Action be Good whose One Circumstance is Good ; If the Intention be right , though the Formality of the Action be never so unlawfull , yet will not the Act be Blamable . Logicall Falshood therfore is as positive , as Logicall Truth ; the one consisting in a positive Conformity , the other in a positive Difformity to the Things . Yea , of the two , the nature of Truth is rather Negative , thē the nature of Falshood ; For a not-conformity makes not a Proposition False ; but the not-difformity makes it True. For that is a True proposition that is not Opposite to Any Truth ▪ though it do not Expresse All Truths . Neither can there be a Medium between Truth and Falshood , as there is between Good and Evill ; For though there may be an Indifferent Action , which is neither Good ( positively ) nor Evill ; yet is there not an Indifferent Proposition which is neither True nor False . Truth and Falshood in Propositions , are opposed as Lawfulnesse and Vnlawfulnesse in Actions , ( whereof Lawfulnesse , as I have said , is Negative ; ) rather then as Good and Evill , Laudabile & Vituperabile . Yet if we desire a Medium , I can shew you one ; But then it must not be Actus , but Negatio Actûs . And that is , in Abstraction ; when the Understanding conceives of one Thing , without considering of another ▪ for then it doth neither Affirm , nor Deny , and so that Conception is ( thus farre ) neither True nor False ; as likewise the Proposition expressing this Thought . When I conceive of the Ayr , not regarding whether it be Light or Dark ; of a Man not considering whether he be Learned or Ignorant : This Abstracting , or considering the Ayr without considering Light in it ; considering Aristotle to have been a Man , not considering withall that he was Learned ; is neither True nor False : According to that , Abstrahentis non est Mendacium : wheras if I affirm the Ayr ( in the day time ) to be without Light , or Aristotle without Learning ; the proposition is False . Falshood and Truth therefore being Relations , equally Reall , equally Positive ▪ the Understanding may be said as well to Act Falshood , as to act Truth , while it produceth that Absolute Act , in which these Relations are founded . Otherwise ▪ what will be the difference between Ignorance and Errour , between Silence and a Lye ? 3. There is yet another Question , to which by his Lor● . I am invited ; The same ( saith he ) may be said of Pain ; which he conceiveth cannot act upon the Soule , nor the Soule upon it ; because it is but a bare Privation . And therefore subscribes to the Opinion of Dr. TWISSE , ( whom if Anagrams may be credited , you may stile WISEST ; ) that it is better to be in perpetuall Pain , then not to be at all ; Because if Pain be a bare Privation , then is Any Being more desirable , then for fear of a Privation ( a Nothing ) to become no Being . His ground you may easily perceive ; Because if Misery be but a Privation of Happinesse ; then is it better to have the Goodnesse of Being , without the Goodnesse of Happinesse , then to want both the one and the other . But I cannot with his Lordship ( saving always the deserved respect due to that Reverend Divine ) subscribe to the Opinion of Dr. Twisse in this particular . For ( beside that thus Paena Damni , and paena Sensus will be all One ) I conceive Pain to be as reall as Pleasure . Motion hath been accounted by all ( if I mistake not ) to be Positive , and Rest ( quies ) to be only Privative , Negatio Motûs . Now in my Opinion , Ease , and Pain or Torment , are opposite in the same manner that Rest and Motion . And so I conceive Pain or Torment ( whether you speak of dolor Corporis , or dolor Animi ; the Griefe of mind , or bodily Pain ) to be Reall ; the Negation whereof is called Ease ; and its Contrary , Pleasure or Delight . Neither doth it at all trouble me , that Ens & Bonum convertuntur ; that all reall Entity , hath a reall Goodnesse , or the goodnesse of Being : For nothing hinders but that Bonum Metaphysicum , may be Malum Physicum ▪ that which is Reall may notwithstanding be Inconvenient ; that which is , in se Bonum , may not-be Bonum huic , whether you speak of bonum Jucundum or bonum Vtile . Goodnesse of Being ( Metaphysicall goodnesse ) is but a common Subject capable either of ( Physicall ) Good or Evill ; ( like as the same Reall Action may be Morally Good or Evill . ) And according as the Physicall Good , or Evill ( annexed to Being Metaphysically Good ) doth exceed , so is that Being Desirable , or not Desirable . Otherwise , How could it be better for that man ( which betrayed our Saviour ) that he had never been born ? I urge not the judgement of Sense in this particular ; because his Lordship appeals from Sense to Reason : I shall therefore examine what Reason can alledge , why credit should not be given to the judgement of Sense . For , ●having a Judgement confessed in the Court of Sense ; I must suppose ▪ it to be in force , till such time as I see it revoked by Reason : And when Reason hath reversed it , I will grant the former Sentence to be Voyd . Object . You will say Being , though Miserable , hath some Goodnesse : whereas Not-Being hath none : and therefore Being , though with Misery , is more desirable . Ans . I reply , Misery hath much Evill , not-Being hath none : Therfore Misery is more to be Shunned then not to Be. But if this satisfie not ; I desire to know whether there be not the same strength of Reason in This Argument , that is in Theirs . viz : A Sinfull Act hath in it the Goodnesse of Being ; and its Sinfullnesse i● only a Privation of further Goodnesse , the goodnesse of Conformity to Gods Law. Therefore , it is better to Sinne then not to Act ; to commit a Sinne then not to commit it : For if I Sinne , I produce ●ome Good ; because it is a reall Action , and so hath the Goodnesse of Being ; But in not-acting , not-committing , I produce no Goodnesse at all . Therefore it is better to Sinne , then not to Sinne : because Acting , though Sinfull , hath Some good , but Not-acting hath None . Now if this Argument do not hold good to prove it Better to Sinne ( be the Sinne as great as can be possible ) then not to Act , not to Sinne : Then must I needs think that their Argument , being exactly in the same form , is of as little force , to prove Misery ( though never so great ) to be better then not-Being . But let us heare his Lordship plead at Reasons Barre , for the revoking that Sentence which hath past in the Court of Sense . Reason telleth us ( saith he ) that Paine must be Somthing , or Nothing : If Nothing , then it is but a Privation ; ●f Something , then must it be Good or Evill ; If Good , it cannot hurt us ; If Evill , it is either a Nominall Evill , or Reall ▪ If Named an Evill and is not , it will not be disputed ; but if it be a Reall Evill , then is it Nothing ▪ for Evill is only a Privation of Good. I answer to this discourse ; That Paine is Somthing , It is Evill , It is a Reall Evill , ( Malum Physicum . ) And this Reall Evill is also Posi●ve , and not a bare Privation of Good : For I conceive not a Stone to be in Pain , though it have not Pleasure , ( bonum Jucundum ; ) nor to be Greived , though it do not Rejoyce . There is one great rubbe that yet remains against what I have said , concerning these three last mentioned Questions ; which I have referred to the End , that so once mentioning might suffice , without particular repetition in the discussing of each Question . And it is this . If Falshood and Evill , whether Morall or Physicall , have a Being , ( if it be Reall ) then must we with the Manichees make two Sources of Being ; or else God must be the Author of it , which none will affirm . For answer to this , I intend not ex professo to handle at large that question , Whether , and In what Sense , God may be called the Author of Sinne , of Evill , of Falshood . For , if I durst to encounter that difficulty , which hath troubled able Divines ; yet would it be too tedious to insert here , especially when I have allready transgrest with over much prolixity . Only thus . All Relations , you know , have their Originall , not from any peculiar Act whereby they are produced , distinct from that Act by which is produced that in which they are grounded ; But arise and flow from that Absolute Being , upon which they depend , per nudam Resulta●tiam , by a Resultation from it , without a new intermediate Act. The Father doth not by One act beget his Sonne , and by Another act ( He , or his Sonne ) produce Filiation : But the terminirelationis being once produced , the Relation doth unavoidably follow : Two white things being produced , it is impossible ( etiam per divinam potentiam ) but that they must ( in this ) be Like . Now Falshood and Truth , Good and Evill , being ( as I have said ) Relations ; and consequently having no other Production , but their Resultance from their Foundation ; I leave it to others to judge , How farre God doth concurre with the operation of the Creature in producing that Act , which is Good or Evill , True or False ; and How farre the Efficient of this Act may be affirmed the Cause of that Relation which doth result from it . CHAP. XIII . The Consequents of this Assertion , that All things are one Truth . Whether usefull in Practicalls . I Have now done with his Lordships Thesis layd downe in the full extent in the severall branches of it . The Chapters ensuing are but a declaration of the Consequents , the Vsefullnesse of this Position . Which , saith he , if we consider , viz. That all things are but one Emanation from divine power ; It would make our lives more cheerfull , more Christian , both in the Practicall and Theoreticall part . That all things are but one Emanation , if he speak of unum per aggregationem , I grant ; and so I suppose will all else . God alone hath his Being of Himselfe , and gives Being to all his Creatures : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And whatsoever Being they have , it is only a communication of that Being which he hath in him selfe . But that the Parts of this One Aggregatum are not Really distinct from each other ; hath not yet been so clearly proved as to convince mee . His Arguments , if they prove any thing , will prove , That God cannot produce Creatures really distinct . For if it be enough to prove , All things that now are to be really the same , Because the Fountain of them all is God ; the thing Communicated , their own Essence ; and the Recipient , Themselves ; ( because the Essence produced , receiveth of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esse : ) Then is it impossible for God to produce any thing that shall not be the same with these : For whatsoever can be possibly produced , If God be the Author of it , Then must Hee be the Fountain , and It selfe the Recipient , receiving from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esse . This being premised , I ask , Whether this One Emanation which his Lordship seeks to establish , be Really distinct from God or no ? If not , then must not his Lordship blame those that confound the Creator with th● Creature , making It to be God. But if this one Emanation be distinct Really , If this Fountain have sent forth One Stream really distinct from it selfe , What hinders but that it may send forth More Streams ? Hath God ( like Isaack ) but One Blessing ? Or Can he produce more but Will not ? If he Can ; then is it Possible that Two Emanations , Two Creatures , may be really distinct , though receiving their Essence from the same Fountain . And if Any Creatures may be possibly distinct from other , Why not These Creatures that now are ? there being no more to be alledged for their Vnity , then for the Unity of all Possible . Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Power also , and the Emanation of it , is So Uniform , as that it is equivalent to an Infinite Variety . He proceeds to this purpose . In the Practick part of our Lives ( saith he ) If we knew that all things were One , with what Cheerfullnesse , what Courage , should we undertake any Action , any Difficulty ; Knowing The distinction of Misery and Happynesse , to have no Being but in the Brain ; That Misery is Nothing , and cannot hurt us , That every thing is Good , and Good to mee , Because I and It are Beings and so Good , And these two Goods falling under no other difference but of Degrees , Good and Good must needs agree , that which is Good is Good to Mee : Yea how void of Envy at anothers good , and of thoughts of Revenging Injuries ; Since I have a Propriety , a Possession of that which is Anothers , hee and I being One ; Injuries are Nothing and cannot hurt ; Good things , though anothers , doe serve me . That all things are one ; That the difference between Happinesse and Misery is only in the Brain ; That Misery , That Injuries , are Nothing and ▪ cannot hurt ; That whatsoever is Good must be Good to Mee ; and ( which is the ground of it ) That Good and Good , Ens & Ens , admit of no difference but of Degrees : I have allready denied . I will only adde , That by this discourse you prove the Devills as happy as the blessed Angels : And if it be a Good Consequent of this Position . That it will make us no● be afraid of Misery and Danger : I am sure it is as Bad a Consequent , That it will make us not afraid of Sinning . The Devills are Beings , and therefore Good ; Every thing that is , is Good , and Good to them , For both They and It being Good , and admitting of no difference but of Degrees , Good and Good cannot but agree , and so , be Good to them : The Happinesse of the blessed Angells doth serve Them , since ( as his Lordship speaks ) it is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They have a Propriety in it : Their own Misery and Torment is nothing , and cannot hurt them ; And ( which is the onely difference which you can imagine ) if they Think otherwise ( I use still his Lordships expression ) this must be a Lye , and cannot hurt . And if this be Hell ; who will be afraid to Sinne ? My judgement cannot assent to make the Torments of the damned , onely Imaginary ; To make Hell a Fansie . Yea to affirm , That it is Good to sinne , Because the Act of sinning is a Reall Good ; and its Evill , only Imaginary , a Lye , and cannot hurt . CHAP. XIV . Whether Knowledge and Sciences receive benefit from this Assertion . HE proceeds to shew the Usefulnesse of Unity in Theory ; and complains , that Learning is broken into so many Sciences : wishing that it were all like the Chain fastened to Jupiters Throne , All of a piece . And indeed I wish as heartily as his Lordship , ( whether All things be One Emanation , or Many ) that Comenius his designe , ( of which his Lordship speaks ) of reducing all into one , might proceed : Of reducing , I say , all Knowledge into a Body , all Sciences into one System ; ( for This is it Comenius designes ; he never fancied his Lordships Unity . ) And great pity it is , that so worthy a design is not prosecuted at a publike charge , that such a shining Light should be extinct for want of Oyl ; if there may be hopes of effecting it . He shews what a Multitude of Inquiries we must needs make for the perfecting of Knowledge , whilst we acknowledge a distinction in Things ; which labour might be much contracted , If we could be content to see all things to be but One , bearing onely different Shapes . But though this were allowed ; Yet must we then , either look at all things with a Confused Eye ; or else shall be as much troubled in taking notice of Different Shapes , as we are now in observing Different Things . He reckons up many doubts , as not yet determined , concerning the Existence of Beings ; What things there are , and What they are ; Qu●nam sunt , & Qualia ( vel Quid ) sunt . But I see not how his doctrine , of Vnity in all things , will resolve any of these . For granting all things to be One , Yet how shall I know , whether there be an Vnicorn● , a Phoenix a Mermaid , or Ebur F●●●il● ? Whether the Philosophers Stone , or a Perpetuall Motion , be possibile ? Whether Dictamnum be a Soveraign Balm ? Whether Tobacco be hot or cold ? What are the degrees of Heat or Cold in this or that Simple ? If then this Opinion serve no way to inform us concerning these Questions wherein we doubt ; How can he commend this opinion , as Usefull , from the manifestion of our Ignorance in these particulars ? If he would exhort us , not to enquire ; this he may doe though they may be Many ; If he would have us search , whether or no there be these severall Shapes , How doth their common Vnity help forward the Enquiry ? You see ( saith he ) in what a Maz● you are Meandred , if you admit of any Division . I wish we could see how to help it , by allowing his Vnity . Yet notwithstanding their multitude ) he accounts the knowledge of Existences , and the Being of things , to be Necessary ; although those things are all of one Nature , variegated only in our apprehension . ( But for ought I see , it is as little labour for us to find , that there are so many Things , as for his Lordship to find out so many Shapes . ) But to enquire the Causes of these Beings , is ( in his Lordships opinion ) to become Majestatis rei ▪ for prying into th●se Arcana Imperii . In my judgement , there may be as great a Vanity and Emptinesse in the curious enquiry after the Being of Things , as in the too nice search of their Causes . Vain Philosophy may be as well in the Historicall as in the Discursive part . A modest inquiry both into the Beings , and into the Causes of Things , is both Lawfull and Commendable ; a nice Curiosity is blamable in Either : It will prove but Vanity , if not Vexation ; Weaving a Spiders Web , if not Hatching a Cockatrices Egge . T●las quasdam doctrinae pariunt , t●nuitate fili operisque Admirabiles , sed quoad usum Frivolas & Inanes . Bacon . L●ke a Razor of too keen an edge ; As Seneca speaks of Chrysippus , Magnum ●●hercle virum , sed cujus acumen nimis Tenue retunditur , & in se saepe replicatur ▪ etiam cùm agere aliquid videtur , Pungit , non Perforat . CHAP. XV. Whether confusion in the knowledge of Causes be redressed by this Vnity . OF Causes ▪ he tells us ) there are Two lye open to our view , The Vniversall Efficient of all things , God ; and the Materia prima , 〈…〉 common Essence ; Other Causes ( saith he ) are better known by Name then in the Natures of them ; ( as Efficient , Finall , Materiall , Formall , &c. ) We are ignorant , I grant , in the particular causes of divers things ; and therefore when we have no other but those two Generals , we must rest there . But if the other appear and Shew themselves ; we need not shut our Eyes for fear of Seeing them . It is not like to cost us so dear as Ovid's , or Act●on's sight , or as those that saw Medusa's Head. Till Numeri Platonici ( saith he ) cease to be a Proverb , in vain shall any undertake to teach him How and Whence it is , that the various Rowlings of the Tongue should send forth so many articulate Voices , and so many severall Languages . We say already , That the different Articulation of Sounds , ariseth from the diverse Figuration of the Organs . If his Numeri Platonici can give us a better account , I would be glad to heare it . Till then , he will give no credence to any who promiseth an account of the Estuation of the Sea ; Whether from the Moon , &c. That Numeri Platonici will furnish us with a better reason ; I will then beleeve , when I see it . In the mean time I see nothing to hinder us from an Enquiry after a Physicall cause . And I doubt his Lordship will have a hard task to give a reason in Numbers , why the Sea ebbes and ●lows . CHA● . XVI . Whether divisions in other parts of Learning be remedied by it . NExt he shews us many doubts in Morall Philosophy , as well as those precedent in Naturall Philosophy . But I doe not see that his Lordships Position will help to clear any one of them whatsoever . Whether the Vnderstanding and the Will be Really the same , or distinct , is nether Materiall nor Determinable , in Morall Phylosophy : It belongs only to Naturall Philosophy , viz. to that part of Physicks that treats de Animâ . How the Will may somtimes omit the prosecution of the Understandings direction ; I have already shewed , without making the Will an Vnderstanding . He glanceth at Aristotle's maintaining the Eternity of the World against Hermes , Orpheus , Anaxagoras , &c. For my own part , I would be thankfull to him , that would solidly demonstrate the Worlds Creation from principles in Nature , and make it appear from Naturall Light , that the World could not have been from Eternity . For though I deny not , but that there may be in Nature , Demonstrative Arguments ; yet I confesse , I have not as yet seen those ( and yet I have examined many ) that have given me so full satisfaction as I desire concernng an absolute Impossibility ; but that I have seen ( at least seemed to see ) some just exception . But if his Lordships Opinion be True , I shall have more cause to doubt then I have formerly had . For if all things did exist in their Beings with God , ab omni aeterno ; and their Temporall Existence be onely Imaginary , to our apprehension : ( as his Lordship affirms in his 11. Chapter , pag. 99. ) I cannot imagine any hinderance at all , Why that which did really exist from all Eternity , might not be without a beginning ; Why that which Was ab aeterno , might not ( though it did not ) ab aeterno Appear to be , and be Apprehended . I will not therefore blame Aristotle for maintaining the Worlds Eternity as a disputable Probleme , till I see some Light which might have convinced him , whilst he enjoyed not the benefit of Revealed Light ; at least , till this opinion of his Lordship be rejected . In the next place , I grant to his Lordship that there are doubts also in Metaphysicks , in Logick , in Mathematicks . But I perceive not how this opinion dissolves them . There be doubts also in Divinity , ( though I do not see how this doth clear them ▪ ) Whether Faith , or Repentance be precedent : Whether Faith be a particular application of Christ to my selfe : or only a bare spirituall beliefe , that Christ is the Sonne of God. I as●ent not , to place ( the Saving Act of ) Faith , either with Mr. Cotton , ( as his Lordship cites him ) in the laying hold of , or assenting to that Promise , That , Hee that beleeveth that Christ is the Sonne of God , shall be saved ; Nor yet in a Particular application of Christ to my selfe in Assurance , or a beleeving that Christ is mine : ( For though these also be acts of Saving Faith , yet they are not the Saving Act of Faith. ) But I choose rather to place it in an act of the Will , rather then in either of these fore-named acts of the Vnderstanding . It is an Accepting of Christ offered , rather then an Assenting to a Proposition affirmed . To as many as [ Received ] him , &c. that is , to them that Beleeve in his name , Joh. 1. God makes an offer of Christ to all , ( else should not Reprobates be condemned for not accepting of him ; as neither the Devils are , because he was not offered to them ) Whosoever Will , let him come , and Take of the water of Life freely Rev. 22. 17. Whereupon the Beleeving Soule replies , I will , and so Takes him . When a Guift is Offered to mee ; That which makes it to be Mine , is my Acceptation , my Taking it ; Not the Knowing that it is Offered ; nor the Knowing that it is Mine ; For the one of these precedeth , the other followeth , the appropriating it to my selfe . If you call this Taking of Christ , ( or consenting that Christ shall be my Saviour ▪ a Depending , a Resting , or Relying upon Christ for Salvation ; ( if you speak of an Act of the Will : ) It is all One. For , Taking of Christ to be my Saviour , and Committing my selfe to Christ to be Saved , is the same : Both of them being but a Consenting to this Covenant ▪ I will be your God , and you shall be my people ; I will be thy Father , and Thou shalt be my Sonne . And if you make this the Saving act of Faith ; then will Repentance ( so farre as it is distinct from Faith ) be a Consequent of it . Confidence also or Assurance that Christ is mine ariseth from it : For Christ must first be Ours , before we can Know him so to be . Then also that , Whether Faith be a beleeving that I am Saved ; ( he meanes , in statu salutis . ) or a depending upon God for Salvation , ( to be put into such a Condition of Salvation , ) will be easily resolved , and Bellarmins Dilemma soon answered . viz. If Beliefe be to Beleeve that I am saved , ( that Christ is mine , ) then was ▪ I saved without Faith : If it be , to beleeve that God will give me Grace to be saved , then do I beleeve before ▪ I have Grace , before I have Faith. I say , It is easily answered , by making the Saving act of Faith , an Acceptance or Taking of Christ : For although the Guift be mine , before I Know ; or am Assured , that it is mine ; Yet is not the Guift mine , before my Accepting of it , but by my Acceptance it becomes Mine . If ( with Mr. Cotton ) we should make Faith to save us , only Declarativè ( which wee must by no means admit ; ) Then , Why is it said , that we are saved by Faith , and not by Works ? Why do we allow , that Faith doth concurrere effica●iter ad salutem , but deny the same to Works ? Seeing that Good Works do save us Declarativè , as well as Faith. That we are saved not only in the eternall Decree without faith , but even in the Execution , is strange Divinity . For if without Faith , then without Christ ; for Christ is no further Ours , then apprehended by Faith. As for the Eternall Decree ( of Election , he meanes , ) it is true , we are not ▪ through Faith , Elected to Salvation ; but we are Elected , to Salvation through Faith. Faith is not the Cause of the Decree , but Faith is decreed to be the Cause of Salvation . To that Question , whether there be a prescript Form of Church-Government , I shall say nothing ; For it being a Question maintained both wayes , I will not oppose either of them , unlesse I had leisure , to confirm what I say , to prosecute what I affirm . Only to his Argument I may lay an exception . Church-government , ( which he presumeth to be enjoined in the second Commandement , ) is not of the nature of Morall Precepts , because not of Perpetuall Continuance : ( For such a prescript Form , as by which the Church since Christ should be governed , had not its beginning till since Christ : And therfore not commanded in the second Commandement any otherwise then by Consequence ; ( as particular temporary duties are . ) However , it is like , Church Government is not more expresly commanded in the second Commandement , then Civill Government in the fift ; and yet none ever inferred from thence , a prescript Form of Civill Government . If he ask therfore , Doe they leave us any latitude in any other Commandements ? I say , Yes : and I instance in That . He must search for a Prescription , in the Evangelists , and Apostles writings , if he would find it , not in the second Commandement . ( Only , by the way , I wish his Lordship would do us the favour , from his doctrine of Vnity , ( which he makes the Salve to cure all Controversies , ) to demonstrate to us , Whether there be a Prescript Form , and What it is . And I should then judge his Opinion well worth imbracing , though for nothing else . Wherein yet I shall wish him to beware , that he say not of this as of the division of Quantity , pag. 42. that all must at last be reduced to an Vnity ; Nor , as pag. 98. that it is divisibilis in infinitum . Lest we establish Episcopacy ▪ ( which himselfe likes not ; ) or become Independent ; which others like as ill . ) The distinction between Scientia simplicis Intelligentiae , and Scientia Visionis , if it be taken only for distinctio rationis ( and I suppose none ever tooke it otherwise ) may well enough be admitted . By the One , God knows the Nature of All things Possible : By the Other he Sees , that These things Are. The Object of the One , is All things Possible , all things Intelligible : the Object of the Other is only , Things Existent , either past , present , or to come But ( saith his Lordship ) If Gods Power , and Will be all one ; If God be p●r●● Actus and not Potentia ; Then all things that ever Shall be , Were ab aeterno under ● Decree ; and so what God Could doe , he Did doe , and Can doe no more . ( Hee had said before , pag. 99. That all things did exist [ in their Beings ] ab omni aeterno ; And are they now but under ● Decree ? ) But for answer . I grant , that God cannot doe , what he hath not decreed ; for then were his Decree either Void , or Imperfect : And , supposing such a Decree , the Power of God is limited by his Will. But a Conditionall , and Hypotheticall Impossibility , doth not inferre an Absolute Impossibility And therefore we affirm , that Deus Potest ea quae non Vult . He Can doe More then he Will , ( in sensu diviso , not in sensu Composito . ) God is able ( saith Christ ) of these stones to raise up children unto Abraham ; Yet he doth not . Knowest thou not that I can pray to my Father , and he will send ●e more then twelve Legions of Angels ? But neither did Christ pray , nor the Father send them . The God which wee serve is [ Able ] to deliver us ( said the three men in Daniell ; ) yet they were not certain that he Would doe it . And if Media Scientia , ( wherby God is supposed to know an Hypotheticall Proposition ; as That the men of Keilah would deliver up David , if he stayed there ) had no other hinderance but this ; It might well enough be admitted . CHAP. 17. Concerning Curiosity in the search of Causes . With a Close of all . ANd now he returns again to his former complaint , of too much curiosity in the search of Causes . There is ( he grants ) a secondary intermediate Being , which we may call a Cause ; Which doth precede and produce another : The Observation of which , saith he , is very ●itting , so that wee search , and puzle not our selves with the grounds and reasons of this precedency . As , to observe , That Fire , applied to combustible matter , will burn it : Without inquiring How the Fire doth work upon the Wood , &c. He would have us therefore observe What is the Cause of this Effect , and What is the Effect of this Cause ; without any curious search How this Cause comes to produce such an Effect . There is no Generall Rule , can be prescribed in this case ; Sometimes it is needlesse to inquire so much as , By what Cause this or that was produced : Sometimes again it is usefull to Know , not only What did produce it , but also How it did produce it . Thus farre I allow , Curiosity in searching Trifles , also How it did produce it . Thus farre I allow , Curiosity in searching Trifles , hinders the finding of more solid and profitable Truths ; fo● ( as he speaks ) Intus existens prohibet alienum . What his Lordship hath , concerning the Holinesse of Time and Place , I assent to ; That they are not capable of any other Sanctification , then a holinesse of Separation , a Relative Holynesse : And the contrary Opinion is disclaimed , by him on whom his Lordship fastens it . That the Heart also should be always in such a holy frame , as that it be fit for a Sabbaths imployment , fit for a Sacrament ; I hold for an an undoubted Truth . Yet are we not always to be imployed in such services of Gods Worship ; For even Adam in Paradise had a Particular calling , besides his Generall calling ; and the exercise thereof , being done in obedience to Gods command , was no doubt pleasing and acceptable ●o God. Nor can I assent that All things are Ordinances , though in All things we should acknowledge God. The rest of the Chapter is but a Recapitulation of his Position , and its Consequents ; which needs no further consideration , besides what I have already given you in the Examination of those severall Particulars . I need not make answer to the Conclusion , having already delivered my judgement concerning the Premises . But leave it to another to passe Censure . And thus , ( Sir ) I have finished that Task , which at your request I have undertaken : Which , beyond my expectation , is grown into a farre larger body then I intended . You expect not Accuratenesse , in that which is drawn up in so short a time : Nor the Judgement of Authors in these Points ; for that was not the task imposed , to give you account of Others opinions , but of mine own . I have therefore spared the labour of turning over any other books , save his Lordships own ; nor have made any farther use of any , then as my present memory did supply ▪ I may seem too prolix perhaps in some Digressions , prosecuting somewhat largely occasionall questions , lighted on by the way : But if I have discovered any Truth , though with some breach of Method ; If ( with Samson ) I can impart to my friends some Honey , though I step a little out of the way to fetch it ; If , ( as he found that Honey in the conquered Lion , which yet was not of it , but only accidentally there , so ) I in the examining the main question , have withall cleared some doubts , which though not directly contained in it , were yet occasioned by it ; I hope a small errour in Methode will be passed over . Sir , I am sorry it so falls out , that the first occasion , wherein I should have to doe with so Noble a Lord , should be by way of Encounter . But being partly injoyned by your request , which is to me a Command , ( whom therefore it concerns , to excuse my presumption to his Lordship ; ) and having also so fair an Invitation in Mr. Sadlers Epistle prefixed to his Lordships Treatise ; as being that , then which nothing could be more gratefull to this Noble Lord ; I have adventured to commit this , with my selfe , to be at your service . J. W. A Postscript . SIR , I Sent you ( a while since ) certain Animadversions upon my Lord Brook's Treatise concerning the Nature of Truth . Which ( briefly ) tend to this purpose . By Truth , or Light , his Lordship understands , that Light whereby the Soule and Understanding is able to See or Understand : Which can be no other then the Light of Reason . Which he considereth first in It selfe , then in its Operations : that is Truth in the Fountain , this in the Streams ; ( that the Spring , this the Off-spring . ) Propositio 1. Arg. 1. Chap. 1. Which Truth or Light ( of Reason ) he contends to be the same with the Understanding , Because the Understanding in Man is that Ray of the Divine Nature , enlivening the Creature , or making it Rationall , whereby it is conformed to the Creator , who is the Primitive Light , or Fountain of Knowledge . Now that which doth thus enform Animal Rationale , enlivening it , or making it Rationall , is Reason ; And therefore Reason ( which he calls Truth ) is the same with the Understanding . But this ( if I mistake not ) none will deny ; for Reason and the Understanding-faculty are all one , Ratio and facuitas Ratiocinandi is the same . 'T is true , they say sometimes , that Reason is in the Understanding , or that the Understanding is indued with Reason : But then by Vnderstanding , they doe not mean , the Understanding-Faculty , but the Soule it selfe quatenus intelligens . And so this proposition , Intellectus est Subjectum Rationis , is the same with this Anima intelligens est Subjectum Intellectûs . Anima , Intellectus , and Ratio , are not Three . Arg. 2. Chap. 2 , 3 4. His second Argument to prove it is drawn from hence , That there is required to the constitution of every Being , an Essence received ▪ a Fountain imparting , and a Channel receiving . The which Channel or Recipient must be the same with the Essence received ; because every thing is the Recipient of its own Essence ; nothing can receive the Essence of a Stone , but by being a Stone , for to be Stone , and to have the Essence of a Stone , is all one . Therefore the Understanding being the Recipient of Truth , must needs be Truth , that is , Reason . Propositio 2. Chap. 5. Which Truth , or Reason , Whether it be in the Understanding , or be the Understanding ; yet it cannot make the Soule to be Rationall , unlesse it be also in the Soule : For how can Reason make the Soule Reasonable , if it be not in ●t , but in somewhat else . And if it be in the Soule , then must i● be the Soule : Because to be in the Soule , and to be the Soule i● all one ; every thing being its own Recipien● . Thus Truth , or Light ( of Reason ) will be the same with the Understanding ; And both That and This the same with the Soule . But I hope his Lordship will not deny , but that there is another kind of Receiving ▪ beside that Receiving that he speaks of . ( They tell us in Logick of ●cto modi habendi ; and there are as many manners of Receiving , as there are of Having . ) To receive the Essence of a Man , and to be a Man , is all one ; To have the Essence of Money , and to be Money , is all one ; But yet , I hope , a Man may receive Money , without being coined , and made Money . To receive the Essence of Water , and to be made Water ; to receive the Essence of a Vessell , and to be a Vessell , is all one ; yet a Vessell may contein Water , without being made Water . Thus a Substance may receive an Accident , a Subject may receive a Form , without being made that Accident , that Form. Thus datur Animae esse Animam datur Rationi esse Rationem , ( each being its own Recipient : ) But withall datur Animae Habere Rationem , though the Soule be not Reason , nor Reason ( in this sense ) its own Recipient . If there be any strength in this Argument , it lies in this , That if Reason ( or Truth ) be only in the Soule as an Accident , and not the Soules Essence , then it cannot make an Essentiall Difference between the Rationall and Irrationall Soule . And to this we must answer , ( if we maintain Reason , and the rest of the Faculties , to be distinct from ●he Soul ) That it is not the Faculties , it is not Reason , that makes the Essentiall Difference ; but the Substance or Essence of the Soule from whence these Faculties proceed as Essentiall Consequents . Like as it is not Heat , and Cold , and the rest of the primae Qualitates , which make the Essentiall difference between one Element and another ; but that Essence or Form , from whence these Qualities doe proceed . Corollarium . 1. Chap. 6. From hence he proceeds to a further Corollary , That not only the Soule , but All things else , are also the same with Truth . But why so ? Because every thing is its own Recipient ? If it be ; it doth not follow that every thing is the Recipient of Truth . If every thing be the Recipient of its own Essence , must therfore this Essence needs be Truth ? If his Lordship had well considered , that Truth , as he hath formerly spoken of it , is but the same with that which others call Reason ; he would scarce have made this Consequence , unlesse he could think to perswade us , that all things whatsoever are Reasonable Creatures ▪ There is therefore too great an hiatus , to make this proposition , a Corollary of the former . But indeed his Lordship is by this time fallen off from his former acceptation of Truth . For having ( as he supposeth ) proved Reason to be the Soules Essence , the Soules Entity ; he begins to take that word ( which formerly signified Reason , ) to signify Entity , or Being : So that Truth now , must be the same with Entitas . And the Emphasis of this last assertion lies in this , not that the Essence of all things is Truth , or Entity , ( for that were no great news , ) but that the Essence of all things is this One Truth : meaning , that all Entity is Homogeneall and of the same nature . He was proving before , that Truth or Reason was the same thing with the Soule : He hence infers , not that all things are the same thing ; ( for I cannot understand him to speak so harshly , as that one drop of water were the same drop with another drop of water , though Homogeneall ; that the Soule of Peter is the Soule of Judas , though of the same Species ; ) but that they are alike things , or things of the same nature . The Consequence , ( that all things must be of the same Species , because the Soule and its Faculties are the same Thing ) will not hold . The thing it selfe , hath only this ground ( so farre as I can discover , ) Because all Being proceeding from God , who is in his actions Uniform , must therfore be Alike : For the same Agent , acting in the same Manner , cannot but produce like Effects . But this Uniformity in God ' is Equivalent to an infinite Variety ; and God can by one act in it selfe simple , produce effects variously distinct ▪ And if his Lordship grant , that this Uniformity hinders not but that God may produce various Shapes , I see not why he may not produce various Species . Corollarium . 2. Chap. 7. But from hence he draws a further consequent . He is not contented to say , that the nature of all things is One , but that it is Vnity . And heer is as great an hiatus as the former . The Essence of all Soules is One and the same ; but that this One Essence is Unity , I have not formerly heard , nor doe yet beleeve . And I am so farre from thinking that Vnity is the Essence of All things , that I esteeme it selfe to be Nothing . Unity , is but a Negative term , a Negation . Vnus indeed , as it is opposite to Nullus , is positive , and is the same with Nonnullus , or Aliquis : But Vnus , or Vnicus as it is opposed to Multitude , ( and so we now take it ) is Negative . Else , where is the fault in this Syllogisme ? Quod est in Angliâ , est in Europâ ; Sed Rex Vnicus est in Angliâ ; Ergo Rex Vnicus ( veltantùm Vnus ) est in Europâ . Propositio . 3. Chap. 8. 9 ▪ He returns next , to his former discourse ; And what he had said of the Light of Reason , he saith also of the Light of Knowledge , both Habituall and Actuall . Hee allows not that Habits , either Infused or Acquisite , are any thing new brought into the Soule , but only former principles enlightened : And therefore rejecting Aristotle's rasatabula , he imbraceth Plato's Reminiscentia , Which may be thus expressed ; He supposeth the Soule to be as a Table , wherein be many rare lineaments , and lively colours described , but hanging in the dark they appeare not till such time as they be illustrated by some advenient Light ; which Light doth not bring with it any new colours , or more lineaments , but only illustrateth those that were formerly there but appeared not : Whereas Aristotle rightly supposeth it as a Table prepared , void of any , yet capable of all ; Or rather as a Glasse , which having of it selfe none of those Colours , is yet fit to receive and reflect all those Rays or visible Species , which from the adjacent Objects fall upon it . And indeed , as for Historicall Knowledge , I suppose , his Lordship himselfe , if he well consider of it , will not affirm that to have any Idea's originally in the Soule : It being utterly impossible by discourse to find out a by-past History , without Historicall Relation . And if there may be new Idea's of Historicall truths imprinted in the Soule which were not there before , why not also of Discu●sive Knowledge . But his Lordship stays not here , dissenting from us in the Nature of Habits , whether they be new Idea's , or the illustration of former Idea's ▪ but in effect , he takes away all Habits wholly . Telling us , that we Seem only by frequent acts to help the Soule , and create new Habits , but that indeed all actings are but new discoveries . Now this is not to establish Plato's Reminiscentia ; but to take away all Memory whatsoever . How can we be said to remember ? how is one said to be learned , another ignorant ? what is the benefit of study , and of experience ? if former acts doe not at all help future acts , but only seem so to doe ▪ How comes it to passe , that wee are able out of our own memories to furnish our selves with Historicall truths formerly heard or read , without a second relation , which at the first wee could not doe ? if our former acts doe not at all help latter acts , but all things be new discoveries . Proposition . 4. Chap. 10. And what hath been said of Naturall and Habituall light of Reason and Habituall Knowledge , he now affirms of Actuall Knowledge . The severall Operations of the Soule , in apprehensions , affirmations , negations , &c. the severall Actings of Truth , are also the Souls Essence . And why ? but because the Soule is Actus primus , and therefore its Essence must be Action ; This Action likewise must Exist ; which what else can it be but Rationall workings ? and so the same with Actus Secundus . But his Lordship is much mistaken to think that actus primus is Latine for Action . Actus is of as large an extent as Potentia : Now there is potentia ad Esse , and potentia ad Formam , as well as potentia ad Operari . When Ens in potentiâ becoms Ens Actu , when that which was possible , is actually produced ; it s own Essence o● Being is that Actus , which makes it Ens Actu , which was before Ens in Potentiâ : and this we call actus Entitativus , and it is better translated Actuality , then either Action , or Activity . Again the Matter is capable of this or that Form , which we call potentia ad Formam ( substantialem ; ) whereby it is potentiâ tale ( in genere substanti● ; ) as materia putris is in potentiâ ad formam vermis : Now when this Form whereof it is capable is actually introduced , that which was before potentià tale , becoms now actu tale ( in genere substantiae ; ) and this Form is called actus Substantialis ▪ ( but not Actio Substantialis , ) or actus primus ; and ( thus ) the Soule is Actus . Again , a Substance of this or that Species , constituted by this or that form , is capable of this or that Accident , and is therefore potentiâ talis , accidentaliter ; or in potentiâ ad hanc formam ac●identalem ; as Water is potentiâ calida , when Heat is produced , it becoms Actu calida , and the Heat is this Actus whereby it is actu talis ; and it is actus primus accidentalis , ( though perhaps some would call it actus secundus : Yet none call it Actio ) This actus acciden alis , or forma accidentalis , if it be Operative , stands in a double relation ; to its Subject , and so it is actus informans ; and to its Operation , and so it is actus operativus ( but not Operatio ) and belongs either to the first , or the second species of Quality , it is either a Habit or a Faculty ; this , if you please , you may call Activity , though not Action ▪ Now a Subject indued with this actus operativus is in potentiâ ad operandum : When this power is reduced into act , it is actu operans ; and this actus whereby it doth actu operari , is properly Actus secundus , Actio , or Operatio , and belongs to the Praedicament of Action . But such an Actus the Soule is not , and therefore its Operations cannot be its Essence . Objectio . 1. Chap. 11. But now least by making the Soules Operations to be the Soules Essence , he should make so many Soules as there be Acts ; ( which is indeed a good Consequence ; ) he is put upon another invention , to make all these operations to be but One ; the second action is but the same with the former : ( So that with him , one sinfull Act is all one with a continued Course of sinning . ) And therefore tells us , that actions performed in distinct Times and Places are not therefore distinct actions , because Time and Place are Nothing , but meerly imaginary . But this p●aister is not large enough to cover the sore ; For , it is true indeed , different actions may receive an externall denomination from difference in Time and Place , but they receive not their difference from hence , but from themselves : Time and Place can neither make different things to be the same , nor the same to be different . A man is the same to day that he was yesterday , the same at London that he was at York ▪ yet both Time and Place be different : Againe , two Angels being at the same time coexistent in the same place are not therefore the same Angel. So that whether time and place be any thing or nothing , yet this Man is not the other Man , this Action is not the other Action . But if difference of Time and Place be only imaginary ; then why do we deny to the Papists , that Christs Body is corporeally present in the Sacrament ? since if it be any where , it must be every where , all places being indeed the same , admitting onely of an imaginary difference . Why doe we cry down the Lutheran Consubstantiation , as absurd ? for if severall bodies may be in severall places , then may they be in the same place , if difference of Place be only imaginary : If the same body may be at severall times in severall places , why not at the same time ? since difference of Time is only imaginary . Object . 2. Chap. 12. There is another Objection as strong as this former : If Acting Truth be the Soules Essence , then what becomes of the Soule when it doth either not Act , or act Falsely ? To the first he applyes his former remedy ; Any one act is able to give the Soule a Being at all times ; for succession of moments being onely imaginary , that which at all is , must be alwayes , and whatsoever hath at all a Being , is indeed coexistent to all Eternity ; succession , beginning , and ending being onely imaginary : ( So that a Childe that is new born , had lived as long as the most aged , if he could but think so . And as for the other , he denyes that the Soul can at all act Falshood , because Falshood is onely Privative , it is Nothing ▪ now to act nothing and not to act is all one . Which he affirms likewise of Evill , and of Pain ; And tells us , with Dr. Twisse , that it is better to be Miserable , then not to be : Which is grounded upon this , that Evill is only a privation of Good , and therefore to have the goodnesse Being without the goodnesse of Happinesse , is better then to want both the one and the other . But withall I wish them to consider , whether the same Argument do not prove , that it was better for David to commit adultery , then not to commit it ; For the substance of the act , in its Physicall Essence , was positive , and therefore Good ; the fault was only the want of a further good , to wit , the goodnesse of conformity to Gods will ; now to produce the goodnesse of an Act , without the goodnesse of Conformity , is better then to produce neither the one nor the other . Corollaria . Chap. 13. &c. This is his Lordships Opinion . Which he commends to us as usefull to make our Christian life more cheerefull both in the Theoreticall and Practick part . For if we knew , that All things are one , what need we feare either difficulty or danger ? knowing , That Misery is nothing and cannot hurt us , and hath no Being but only in the the Brain ; That whatsoever is , is Good , and good to Me , Because both I and It are Beings , and so Good ; And these two Goods falling under no other difference but of degrees , Good and Good must needs agree , that which is Good is Good to Me. Yea , how void of Envy at anothers good , and thoughts of Revenging injuries ? since that I have a Propriety , a Possession , in that which is anothers , hee and I being One : Injuries are nothing and cannot hurt ; Good things , though anothers , doe serve me . But to this Good Consequent of his Lordships Tenet , I can oppose another every way as Bad : For as it would make us not afraid of Misery , so withall , not afraid to Sinne. It proposeth such an Impunity to Sinning , as that it makes the Devils as happy as the blessed Angels . For thus we might argue ; The Devils are Beings , and therefore Good , because Ens & Bonum convertuntur : Every thing that is , is Good , and Good to ●hem ; for both They and It being good , and Good admitting of no other difference but of degrees , Good and Good must needs agree , and so be good to them : The happinesse of the Angels doth serve Them , since ( as his Lordship speaks ) it is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They have a propriety in it ; all things being One. Their own Misery and Torment is nothing ▪ and cannot hurt : And ( which is the only difference can be imagined ) if they Think otherwise , ( I use still his Lordships expression ) this must be a Lye , and cannot hurt . And if this be Hell , who will be afraid to Sinne ? My judgement cannot assent , to make the Torments of the damned only Imaginary , to make Hell a Fancy ; yea , to affirm , that it is good to Sinne , because the act of sinne is really Good , and the Evill of it is only Imaginary , a Vanity , a Nothing , and cannot hurt . As for the Theoreticall part ; it is confessed , that there be many doubts in Naturall Philosophy , concerning the Being , the Nature , the Causes of things ; There be doubts also in Morall Philosophy , in Metaphysicks , in Mathematicks , in Divinity : But in telling us this , his Lordship advanceth nothing for the commendation of his new invention ; except he could shew us how this Tenet will resolve them . And thus Sir , I have given you a short account of the chief things in his Lordships Treatise , and my Reply , so farre as concerns the state of the main Question controverted : Wherein you may take a briefe Survey of what is there more largely prosecuted . Which may give some Light for the better discovering the principall intent of his Lordships Tenet ; and may be a guide in your pe●using the larger Discourse that you loose not your selfe in the prolixity of the prosecution , and the variety of digressions . When I first undertook the Taske , I intended no more in all , then some such briefe notes as these , to satisfie your desire : But being once entred I have not alwayes the command of my own pen ; variety of matter carrying me beyond my intended bounds . The faults if you will be pleased to pardon , and to accept the rest , I shall commit the whole to be as I am , that is Yours to command , J. W. Aprill . 10. 1641. FINIS . DUm haec qu● praecedunt sub praelo erant , subiit animum cogitatlo ea quae sequuntur prioribus subjungendi ; ( Theses nimirum aliquot aliquando in Academiâ habitas : ) partim quòd subjecto sint non adeò dispari ; partim quòd , ut ut puerilia , ejusmodi tamen sint quae ●on ab omnibus attendantur . Non tanti ( fateor ) sunt , ut in Iucem prodeant ; nec ( forsan ) tan●illi tamen , ut nemini placeant . Sicui displi●●a●t , excuset ut puerilia ; sicui placeant , fruatur . Propositio Singularis in dispositione syllogisticâ semper habet vim Vniversalis . NIhil in●e●icius est iis in e●iis ( si Scaligero credamus ) quae mordi●us sentiunt , majores nostros nihil ignorâsse ; quae ▪ que pettinaciter tuentur errores , quos ii qui commisere , si viveren ▪ emendarent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Unde mihi nunquam absurdum visum est , a communi sententiâ cum ratione dissentire . Propositio Singularis , apud Logicos , vel pro Particulari , vel pro no●● quadam specie semper habita est : cùm mihi tamen ad Universalium classem pertinere luce meridiana clarius semper vi ●m est . Cujus in examine pro lemmate habeatur ; Formalem rationem propositionis constare in compositione praedicati cum subjecto ? Quod statuit Smiglecius , disp . 12. qu. 7. ( quae compositio sive nexus p●aecipuè in copulâ attenditur . ) Ex va●io igitur modo compositionis horum extremorum , alius atque alius prepositionis modus oritur . Ubi itaque compositio seu nexus praedicati cum subjecto Verè fit , & ut se res habet , propositio Vera est ; ubi nexus seu applicatio Falsè fit , e● Falsa est propositio , sint partes ● . e. termini simplices , sive verae , sive falsae : Unde haec propositio [ Hircocervus est quoddam con●latum ex hirco & cervo ] vera est , licètuterque terminus falsus , falsitate scilicet simplicium terminorum , h. e. Non-ens , sive Ens rationis ; ens enim & verum convertuntur : Illa verò [ lapis est homo ] falsa est , licèt termini veri veritate simplicis app●ehensionis , quia falsò applicantur . Item , quum Necessarius est nexus terminorum , propositio Necessaria est ; sint licèt termini entia contingentia : & sic in reliquis affectionibus propositionis . ●ùm autem compositio sive ne●us terminorum , in quâ constat formalis ratio propositionis in Vinculo atte●datur , hinc sequitur , affectiones propositionis judicandas esse , non ratione terminorum , sed poti●s respectu vinculi . Unde axioma affirmatum a Ramo definitur , cujus vinculum affirmatur ; Negatum , cujus vinculum negatur ; sive termini sint affirmat● sive negati , parum interest . Haec propositio igitu● [ omne non rationale est non homo ] est propositio affirmativa , licèt extremum utrumque sit negans ▪ Hoec verò [ lapis non est homo ] est propositio negans , ex terminis utrisque affirmativis . Idem dicendum est de propositione Simplici , & Compositâ ; ad vinculum scilicet attendendum esse . Unde Gutberlethus hanc propositionem [ animal est vel homo vel brutum ] inte● axioma simplex esse statuit , non disjunctivum , cùm uno verbi vinculo contineatur ; licèt posterior terminus sit disjunctus ; Hanc verò propositionem [ omne animal vel est homovel est brutum ] credo illum inter inter axiomata composita numeraturum . Hinc colligo ▪ Ut alias propositionis affectiones , ita etiam Universalitatem & Particularitatem sumendas esse , non a terminis , sed a terminorum compositione & nexu . Affectiones enim formam sequuntur , non materiam . Malè ●gitur a plerisque Logicis distribuitur axioma , seu propositio , in Universalem , cujus subjectum est Universale ; Particularem , cujus subjectum est particulare ; & Singularem , cujus subjectum est singulare : cùm distributio petenda esset a modo compositionis , quod est Formale in propositione , non a quantitate terminorum , h. e. a parte materiali . Propositio ergo Universalis , est in quâ applicatio praedicati ad subjectum est universalis ; Particularis , in quâ applicatio est particularis : nec alias species agnosco . Quid a● tem velim per praedicationem vel applicationem universalem & particularem , mel●ùs ex graecâ Aristotelis appellatione , quam ex latinâ Interpretum , elucescet . Quod enim nobis est Universale & Particulare , illud Aristoteli est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de toto , & parte , sive secundum partem , h. ● . de subjecto vel toto , vel secundum partem ; non autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de omnibus & quibusdam . Quare non minùs rectè interpretaretur Totalis & Partialis praedicatio , quàm Universalis & Particularis ; nisi quòd mos aliter obtinuerit . Universalis ergo praedicatio est quando praedicatum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de toto subjecto , ( ●otum intelligo praedicationis , sive totam ejus latitudinem & ambitum praedicandi , ) quando scilicet praedicatum totaliter attribuitur subjecto , non partialiter cum restrictione ad aliquam subjecti partem , seu ad peculiare quiddam intra subjecti ambitum comprehensum , tunc nimirum quando de quocunque dicitur subjectum , de eodem dicatur etiam & praedicatum . Igitur haec propositio [ omnis homo est animal ] est universalis , quia nihil continetur sub ambitu Hominis , seu de nullo dicitur Homo , quin et de eodem dicatur Animal : Haec autem [ aliquis homo est doctus ] particularis , quia non de totâ hominis specie dicitur , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secundum partem aliquam , h. ● . de aliquo individuo sub eâ specie . Non autem ideo universalis est prior propositio quia nota Omnis praefigitur , & posterior particularis quia ei praeponitur Aliquis , ( uti nonnulli , ex tyronibus praecipuè , arbitrantur : ) Non enim propositio ideo universalis est , quia notam habet universalitatis , sed quia universalis est , ideo nota praeponitur , ut agnoscit Dounamus . Nota igitur universalitatis designat aliquando universalem propositionem , non autem facit . Idem dic de notâ particularitatis . Iam verò , ut ad praesentem controversiam accedamus ; In propositione Singulari necesse est ut praedicatio sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de toto , cum subjectum singulare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sit & indiuiduum in partes ; ( subjectivas intelligo , loquimur enim de toto p●aedicationis , non integrali ; ) Impossibile enim est ut aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum partem dicatur , de illo quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est & partes nullas habet . Neces●e igitur est , ut quicquid de individuo dicitur , sive subjecto singulari , dicatur de toto ; & per consequens propositio singularis semper erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Atque hoc ipsum est quod vult Aristoteles ; & qui aliter Aristotelem exponunt , detorquent non interpretantur . Audiamus igitur Aristotelis mentem de propositione universali , sive , quod idem est , de dicto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de omni & de nullo : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid dissertiùs dici posset pro causâ nostrâ ? Tunc demū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) de omni sive de toto dicitur aliquid , quando nihil subjecti accipere licet , de quo alterum h ▪ e. praedicatum non dicetur . Assumo ; In propositione singulari affirmante , nihil subjecti sumere licet , de quo praedicatum non dicatur . Concludo igitur ; Propositio singularis affirmans , est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Eodemque modo propositio ▪ singularis negans erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) v. g. Si dixeris [ Socrates est doctus ] quaero , quidnam illud est intra ambitum Socratis . c● quo non dicatur Doctus ? Si nihil , igitur erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Aristotelis definitionem ▪ At verò cùm Socrates de uno solo homine dicatur , & de illo etiam dicatur doctus , nihil aliud Socratis superest , de quo negetur , ut patet . Idem licet concludere ex ipsius Rami definitione ; cùm definiat Axioma Speciale ( quod postea subdividit in particulare , & proprium ) esse , quando consequens non omni antecedenti attribuitur . Sed quàm benè convenit haec definitio axiomati Proprio , quod tamen illi est altera species axiomatis Specialis ? Si in axiomate proprio consequens non omni antecedenti attribuatur , ostendat quaeso , ●ui non : si autem hoc ostendi non possit ( ut quidem non potest ) quâ ratione dicat non omni attribui non video , cùm non omnis & quidam non idem valere , ex regulis Aequipollentiae certissimum est . Vel igitur ostendat Ramus axioma proprium affirmans Alicui non attribui , velego illi negabo , non Omni attribui , & per consequens definitionem axiomatis specialis non convenire axiomati proprio ; Mala igitur definitio illa sit necesse est , quando definitio generis non convenit utrique specie . Imò ve●ò , si rem expendamus , inveniemus alteram speciem , s● . axioma Particulare , quod contradi●ti●guitur axiomati proprio , ejusdem prorsus esse latitudinis cum genere , sive axiomate speciali . Nam axioma speciale est , quando consequens non omni antecedenti attribuitur ; Particulare , quando consequens particulariter antecedenti attribuitur . Tantum igitur distant axioma speciale & particulare , ( h. e. genus & species ) quantum non omni & particulariter : quod quantillum sit , ex Gutbe●letho discas , qui explica●urus quid velit Ramus per particulariter , expressis verbis confundit ; particulariter , inquit , h. e. non omni . Patet igitur , quam leviter agant Ramis●ae , dum genus a specie illis vocabulis distinguant inter quae ne ipsi quidem ullam agnos●unt differentiam . Sed ad Aristote●em revertor : Qui duos tantùm agnoscit modos praedicandi , de toto , & de parte , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , universalem & particularem . Nec quidem potuit plures admittere : Quicquid enim de alte●o dicitur necessarium est ut vel de illo toto vel de ipsius parte aliquâ dicatur ; Quicquid etiam ab altero removetur , vel a toto vel a parte tantùm remov●a●ur necesse est . Nec enim possibile est medium invenire , quod de altero dicatur , nec tamen de toto , neque secundum pa●tem . Pro certo igitur & indubitato principio pona●ur , Omnem propositionem ( categoricam intelligo ) quaecunque demum ipsa sit , vel universalem esse , vel particularem ; h. e. vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Atque hinc patet , perperam fecisse Ramum , ipsisúque sequaces , dum praeter syllogismum generalem & specialem , proprium adjunxe●in● . Quum enim propositiones proprias seu singulares non potuerunt particularium regulis co●ree●e , commenti sunt novam quandam syllogismi speciem alis antea inc●gnitam , quam Proprium appellant : & axiomata p●op●ia , quae illi inter specialia numerabant , a reliquis specialibus discrepare videntes , ab omni syllogismo●um specie antea notâ abhorre●e arbitrati sunt ; nescientes interim , saltem non advertentes , iisdem quibus general●a regulis contineri . Patet etiam , quid judicandum sic de quadrupli●i propositionis divisione , in Universalem ▪ Particularem , Indefinitam , & Singularem ; nimirum , species sine necessitate multiplicari ; cùm singularis semper reducenda sit ad universalem , indefinita verò nunc ad hanc , nunc ad particularem . Atque hoc secundum mentem Aristotelis ; qui quadrifariam illam divisionem nusquam ( ni fallor ) tradidit . Nominat , fateor , indefinitam propositionem , praeter praedictas duas species , universalem & particularem , non autem acsi quid esset ab utrisque distinctum , sed quòd ex ipsis propositionis verbis vix satis constet , ad utram duarum reducenda sit ( cùm signum indicem non habeat appositum , ) & pro subjectâ materiâ nunc ad hanc nunc ad illam referenda sit , semper tamen ad alterutram . De singulari verò propositione ne verbum habet ; nec opus est , cùm semper reducenda sit ad universalem ; perperam verò a Logicis plerisque intruditur quasi nova species , omnino contra rationem , mentemque Aristotelis . Atque hactenus probata est thesis nostra a priori , & quidem demonstrativè ; Subnectam & argumenta a posteriori nonnulla . ut lucidiús appareat veritas . Sed praemonendum est , eorum aliqua universaliter concludere de omni propositione singulari : alia verò particulariter , ita tamen ut quod illic concluditur de unâ , potuit de qualibet ; atque haec inductione factâ idem valerent ac si ▪ concluderent universaliter : alia denique ducta esse ab ejusmodi proprietatibus quae solis universalibus conveniunt non autem omnibus , unde n●c omnibus singularibus ; quae licè t vi suâ probent tantùm aliquas singulares universalium vim habere , cùm tamen hoc concesso pauci sint qui reliquum negarent cùm nulla sufficiens ratio assignari possit cur quaedam sint universales non autem aliae , valebunt & haec argumenta non multò minùs quàm si essent universalia . Primò igitur . Major in primâ & secundâ figurâ semper est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( ut a pluribus antehac demonstratum est , ) at aliquando est singularis ; ergo aliqua saltem singularis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vel sic ; Quaecunque propositio potest esse maior in primâ vel secundâ figurâ , ea est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed quaelibet propositio singularis potest esse major & in primâ & in secundâ figura . Ergo. &c. Insto in primâ , in Barbara . Bar - Augustus fuit Imperator . ba - Octavius fuit Augustus . Ergo ra . Octavius fuit Imperator . In secundâ , in Camestres . Cam ▪ Virgilius fuit Romanus . es . Homerus non fuit Romanus . tris . Homerus ergo non fuit Virgilius . Et idem fieri posset in quibuslibet modis utriusque figurae : imò in quocunque modo cujuscunque figurae assumtâ quacunque propositione singulari in locum universalis ; ut experienti videre erit cuilibet . Secundò , Ex puris particularibus nihil concluditur , at ex puris singularibus aliquid concluditur : Ergo Singularis non est particularis ; & , per consequens , est universalis , cùm antea probatum sit nullam posse fieri praedicatione● quin erit vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Major in confesso est . Minor exemplis suprà adductis probata est . Non solùm autem ex singularibus puris concluditur aliquid , sed ex mixtis singulari cum particulari , non minùs quám ex universall & particulari : sed ( ut illic ) semper concluditur particulariter , cùm particularis propositio sit debilior pars . v. g. Da - Virgilius fuit doctus . r● - Aliquis poeta fuit Virgilius . i. Ergo , Aliquis poeta fuit doctus . Item , Fes - Virgilius non fuit Graecus . ti - Aliquis poeta fuit Graecus . Ergo no - Aliquis poeta non fuit Virgilius . Ubi notandum obiter , hos syllogismos & hujusmodi alios ▪ constantes ex singulari & particulari in praemissis , ad nullos Rami modos reduci posse , cùm tamen consequentia & satis firma sit & perspicua ; nostrâ tamen hypothesi positâ facilè ad Aristotelis modos reducuntur . ( In tertiâ figurâ non insto ; cùm enim intertiâ figurâ idem sit subjectum in utrâque praemissarum , fieri non potest ut altera ●●t propositio singularis , altera particularis , quoniam de subjecto singulari non potest praedicari particulariter . ) Tertiò , Tres ponuntur gradus necessitatis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Confessum est etiam apud omnes , super●orem gradum necessitatis semper etiam includere inferiorem ▪ unde propositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est etiam propositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propositio verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At propositio singularis saepe est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. g [ Socrates est animal , Plato est substantia , Bucephalus est equus ; ] sunt propositiones essentiales in primo modo dicendi per se : sunt ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quartò , Omne genus praedicatur universaliter de suis speciebus , ( ut & essentialiter ; ) at Individuum ( saltem secundum Ramum ) est species ; ergo de individuo praedicatur genus universaliter . Au● ▪ si non sit species , tamen u● se habet genus ad speciem ita species ad individuum ; at genus praedicatur universaliter & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de suâ specie ; ergo & species de individuo ▪ Potestergo individuū universalis propositionis esse subjectum . Quintò , probatur e● regulis conversionum . [ Socrates non est equus ] est propositio negans , eaque vel universalis , ut nos dicimus , vel particularis , ut alii : non autem particularis ; Ergo &c. Probatur minor ▪ Quia propositio particularis negans convertitur tantum●odo per contrapositionem ; at haec propositio convertitur , primò conversione simplici , [ nullus equus est Socratis , ] secundò per accidens [ aliquis equus non est Socrates . ] Utroque hoc modo convertitur universalis negans , ( eaque sola , ) neutro verò particularis negans : est ergo haec propositio non particularis sed universalis . Patet etiam ulteriùs ex hac ipsâ conversione ; convertitur enim singularis negans in universalem , at in conversione nunquam augetur quantitas , saepe minuitur . Iterum , [ Socrates non est Plato ] convertitur [ Plato non est Socrates , ] at particularis negans non convertitur nisi per contrapositionem . Sextò , Ex regulis reductionum . Propono enim hunc syllogismum ; Ces - Qui interfecit Hectoremnon supervixit bello Trojano . a - Omnes Graeci reduces supervixere bello Trojano . Ergo re . Nullus Graecorum reducum interfecit Hectorem . Dico hunc syllogismum esse in C●sar● ex majori universali , duplici ratione : Primò , si major esset particularis , conclusio esset particularis , ( quia semper sequitur debiliorem partem ; ) at non est ; Ergo. Secundò , per modum reductionis , r●●ucitur enim ad Celarentt per simplicem conversionem majoris ; sic Ce - Nullus qui supervixit bello Trojano fuit interfector Hectoris . la - Omnes Graeci reduces supervixere bello Trojan● ▪ Ergo rent . Nullus Graecorum reducum fuit interfector Hectoris . Hic syllogismus si esset ex majori particulari , non esset in ullo modo ; nec usquam apud Ramum invenietur hujusmodi syllogismus , ( cùm tamen & verissimus sit & utilissim●s , ) Imò nec ( positâ illorum hypothesi , scil . quòd sit particularis ) reduci posset ad alium modum . Alium accipe , Ces - Author Epistolae ad Hebraeos non fuit auditor Christi , Heb. 2. 3. a - Omnes duodecim selecti fuerunt auditores Christi . Ergo re . Nullus ex duodecim selectis fuit Author epistolae ad Hebraeos . Impossibile autem est in ullo ex Rami modis per hoc medium probare hanc conclusionem . Septimò , Hunc syllogismum propono , Omnes magnanimi sunt fortes . Thersites non est fortis . Ergo Thersites non est magnanimus . Hic syllogismus vel est in Camestres ex minore & conclusione universalibus , vel in Baroco ex iisdem particularibus . Sed non esse in Baroco , sic probatur . Syllogismus in Baroco non potest reduci nisi reductione per impossibile ; at hic syllogismus reduci●ur ad Ceiarent reductione ostensivâ , eo modo quo Camestres , scil . transpositis praemissis ▪ & minore conclusion●que simpliciter conversis , hoc modo , Ce - Nullus fortis est Thersites . la - Omnes magnanimi sunt fortes . Ergo rent . Nullus magnanimus est Thersites . Erat igitur in Camestres ex minore & conclusione universalibus , non in Baroco ex iis particularibus . Infinitus essem si singulis insisterem quae hac in redici possent : Unico argumento concludo . Octavò igitur & ultimò , Propositio singularis nec fortiorem nec debiliorem vim habet quàm universalis ; ergo eandem & aequalem . Non fortiorem , quia ex praemissis universali & singulari aliquando concluditur singulariter , quod non esset si universalis esset debilior , quia conclusio semper sequitur debiliorem partem . Ut in hoc & similibus innumeris . Cam - Omnes magnanimi sunt fortes . es - Thersites non est fortis . Ergo tres . The●sites non est magnanimus . Nec debiliorem habet , quia ex singulari & universali , aliquando concluditur universaliter , ( quod non esset si singularis esset pars debilior : ) ut in hoc syllogismo , & aliis , Ces - Interfector Hectoris non supervixit bello Trojano . a - Omnes Graeci reduces supervixere bello Trojano . Ergo re . Nullus Graecorum reducum fuit interfector Hectoris . Cùm igitur nec fortiorem , nec debiliorem vim habeat Singularis quàm Universalis , sequitur necessariò Propositionem singularem eadem vim in disposition● syllogisti●â semper habere quam habit universalis ▪ Quod erat demonstrandum . Corollaria , & Objectiones . HInc sequitur primò , Propositionem singularem affirmantem & negantem opponi immediatè , hoc est , contradictoriè . Nam sublatâ universalitate affirmantis ponitur negans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quoniam praedicatio partialis non potest esse de eo quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sequitur secundò , Propositionem universalem affirmantem converti conversione simplici , & particularem affirmantem convertibilem in propositionem ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ quoties praedicatum convertendae est individuum . Posito enim praedica●o in loco subjecti , quicquid de individuo subjecto dicitur , dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sequitur tertiò , Conclusionem in tert●â figu●â esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( contrà quàm docent Logici , ) quoties minor terminus syllogismi , h. e. praedicatum minoris , est individuum . Quia praedicatum minoris in tertiâ figurâ est subjectum conclusionis , quod cùm sit individuum , de eo quicquid dicitur , dicitur universaliter . Objiciet forsan aliquis ; An igitur [ Socrates est doctus ] perinde est ac [ omnis homo est doctus ? ] Non est . At , inquie● , quidni ? cùm utratraque propositio sit universalis . Rectè . Sed replico ; An [ omnis homo est rationalis ] idem valet ac [ omne animal est rationale ? ] Negabit credo . At , inquam , quare ? annon utraque est universalis ? Est certè . Conjicio quid responsurus est ; utraque propositio est quidem universalis , non tamen aequipollent , quia in alterâ rationalitas universaliter attribuitur homini , & rectè , in alterâ verò universaliter attribuitur animali , sed malè . Pariter ego , non ( inquam ) perinde est Socratem doctum dicere & omnem hominem ; subjectis enim differunt , quamvis utraque propositio sit universalis . Doctus universaliter praedicatur de Socrate non de homine . Urget , Dici universaliter , est dici de multis . Fateor , in praedicatione simplicium terminorum , non in praedicatione propositionis . Aliud est dici de multis , in tractatu de Praedicabilibus , aliud dictum de omni , in tractatu de Propositione . At nunc agitur non de quantitate simplicium terminorum , sed de quantitate propositionis , & terminorum nexu . Universale , seu vox communis , potest est subjectum propositionis particularis ; & Individuum pariter , seu vox singularis , subjectum propositionis universalis . Fatendum tamen est , Propositionem singularem leviculam aliquam discrepantiam habere ab aliis universalibus ( ut in corollariis videre est ) non tamen talem quae illas ex universalium numero eximat . Tria sunt , nec scio plura , ( & ple●ique forsan ne haec attenderent , ) quae discrepant●ae speciem exhibent : ubique tamen provenit a materiâ propositioni substratâ , potiùs quàm a formali propositionis dispositione ; nusquam tollitur illud in quo formale propositionis universalis consistit , quod hoc est , ut nihil inveniatur intra subjecti ambitum de quo no● dicatur praedicatum . Exp●ndam singula . Primum hoc est ▪ Universalis propositio affirmans & negans opponuntur contrariè : earum utraque potest esse falsa , harum non ita . Siquis hinc argueret , propositionem singularem , vim universalis non habere , Respondeo primò , Eodem argumento probari posse non esse particularem ; quia neque propositio particularis affirmata & negata opponuntur contradictoriè , sed subcontrariè , & earum utraque potest esse vera , harum non ita . Sicui Ramus videatur satis cavisse , dum syllogismum proprium diversam speciem constituit tam a generali quam speciali : Regero , 1. ad hominem . Malè pro Ramo arguitur ex iis quae ipse pro nugis habet , & ex Logicâ suâ exulare fecit : ille enim de Oppositione , Aequipollentiâ , & Conversione propositionum nihil habet , ut nec de Reductione syllogismorum : 2. Novum praedicandi modum facere non potest , cùm impossibile sit aliquid de alio dici , quod tamen nec de toto necsecundum partem dicatur . Ut supra fusiùs explicavimus . Respondeo secundò . Non singularibus tantùm hoc accidit , sed & aliis universalibus quibusdam . Nam 1. in materiâ necessariâ & impossibili , ex negatione & affirmatione universali , altera semper vera est altera falsa . Unde regula illa , quòd contrariarum in materiâ contingenti utraque potest esse falsa . 2. Idem accidit in propositionibus factis per Omne collectivum ; quas tamen universales esse , nemo quem scio negavit . ( Possent tamen , fateor , eâdem ratione quâ negant singulares ; sunt enim reverâ universales , cùm praedicatum non nisi uni antecedenti attribuatur . ) Hujusmodi namque propositiones [ Omnes apostoli sunt duodecim , & , Omnes apostoli non sunt duodecim ] item [ Omnes planetae sunt septem , & , Omnes planetae non sunt septem , ] non minùs sunt contradictoriae , quàm [ Virgilius est poeta , & , Virgilius non est poeta . ] Si igitur illas pro universalibus agnosc●nt , cu● non & singulares . Respondeo tertiò . Ratio hujus contradictionis inter propositionem singularem affirmantem & negantem , pendet ex necessitate materiae , potiùs quàm ex ipsa propositionis naturâ & formâ . Quoties enim subjectum universalis propositionis est divisionis capax ( ut in distributivis , & de materiâ contingenti , ) & praedicatum sigillatim applicatur subjecti partibus , affirmans & negans universaliter , non opponuntur immediatè & contradictoriè , quia licèt aliquid de Toto non rectè affirmetur , de parte forsan affirmari poterit , ergo nec de toto negabitur : Ubi verò materiae necessitas particularem praedicationem omnino prohibet , & necessariò requirit ut quod de illo subjecto dicitur dicatur de eo toto , ut in materiâ necessariâ & impossibili , & in universali collectivâ , ut & in prositione singulari , ▪ ibi praedicatum vel de toto dicitur , vel de toto negetur , cùm de parte dici de parte verò negari non posset propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & indivisibilitatem subjecti . Respondeo quartò . Consequitur hoc ex nostrâ thesi , non oppugna● . Si enim quicquid de individuo dicitur dicatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impossibile est ut secus esset quin affirmatio & negatio sint opposita immediata , particularis enim intermedia eo ipso excluditur . Nec aliunde patet ratio hujus oppositionis immediatae , quàm ex hoc fundamento . Vel enim semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedicatur ( prout nos afferimus ) vel semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel aliquando de toto aliquando secundum partem . Si semperde parte ▪ licèt de unâ parte dicatur , quid impedit quin de aliâ negetur , ita ut & affirmatio & negatio sint simul verae ? cùm affirmatio particularis quoad unam partem non impediat negationem partialem quoad aliam partem . Si aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( prout Ramistarum doctrina videtur innuere , qui quoties una praemissarum propria est eam pro particulari habent , non autem si utraque sit propria ; ) Si sic , inquam , ( quamvis gratis dictum sit , nec ulla appareat ratio cur haec & nonilla sit universalis , imò cur eadem promiscuè nunc sit universalis nunc particularis , ) oppositio nec sic esset immediata : licèt enim affirmatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsa sit , posset tamen quoad aliquam partem ( si aliquando partialiter praedicetur ) vera esse , unde nec negatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vera ; possent ergo & negatio & affirmatio simul esse falsae , & non contradictoriè oppositae . Necesse est igitur ut , si opponantur immediatè , ideo sit quia singularis propositio semper est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unde vel de toto dicetur vel de to●o negabitur . Confirmat igitur thesin nostram , non oppugnat , quod videbatur primâ fronte debilitare . Et hoc telo repercusso eâdem operâ repercutientur & reliqua . Secundum sequitur . Propositio particularis affirmans converti aliquando potest in singularem . Unde singularis videri posset non majorem habere quantitatem quàm habet particularis , quia in conversione non augenda est quantitas . v. g. [ Aliquis homo est Socrates ] ergo [ Socrates est homo . ] Respondeo . Vi conversionis , sequitur [ Hominem ] dici de [ Socrate : ] necessitate materiae , dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quoniam de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil praedicatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Hinc sequitur , necessitate consequentis , Convertens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conversae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem fieri necesse est , quoties propositio singularis affirmans convertenda est in singularem . v. g. [ Virgilius est Maro ] ergo [ Maro est Virgilius . ] Quae conversio non est ex particulari in particularem ( ut plurimi autumant , ) nec ex universali in particularem , sed ex universali in universalem . Ubi , necessitate consequentiae sequitur , Virgil●um de Maron● dici , necessitate verò consequentis , sequitur dici catholi●è . Respondeo . 2. Eadem esset difficultas , si pro particulari haberetur : Nam singularis negans convertitur in universalem negantem ; v , g. [ Socrates non est brutum ] ergo [ nullum brutum est Socrates ; ] quare , si prior esset particularis , in conversione augenda esset quantitas . Singularis igitur negans convertitur simpliciter ( ad modum Universalium ) nunc in singularem , nunc in universalem . v. g. [ Socrates non est Plato ] ergo [ Plato non est Socrates : ] Item [ Socrates non est brutum ] ergo [ nullum brutum est Socrates : ] sicut è contrà [ nullum brutum est Socrates ] ergo [ Socrates non est brutum . ] Sin essent hae propositiones negant●s particulares , non essent convertendae nisi per contrapositionem . Respondeo . 3. Non in singulares tantùm , sed & in alias universales aliquando convertitur particularis . v. g. [ aliquot homines sunt omnes Apostoli ] ergo [ omnes Apostoli sunt homines ] vel [ omnes Apostoli sunt aliquot homines . ] Hactenus vidimus , quomodo singulares differant a reliquis universalibus in affectionibus propositionis , Oppositione , scilicet , & Conversione ; & istius differentiae rationem reddi non posse , ni ex nostrâ these ▪ propugnat igitur thesin nostram , non adversatur . Utut autem maximè nobis adversaretur , Ramistas tamen nequaquam adjuvat , ( quos habeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponentes ; reliqui tacitè adversantur dum in paradigmatis modorum propositiones singulares ponunt pro particularibus ; ) Ramistae namque Oppositionem , Conversionem , &c. Nihil curant : Si igitur in reliquis , de quibus ipsi agunt , cum universalibus conveni●ent satis est cur ipsi saltem nostram thesin admittant . Tertium sic est . Proposi●io universalis non concluditur in tertiâ figurâ , ( h. e. secundum Ramum , in syllogismo simplici contracto ; ) at propositio singularis hic concluditur . Sed neque hoc Ramistis opitulatur magis quàm priora , Illi enim rem negant , nec admi●tunt conclusionem Propriam in syllogismo contracto : Qui definitur a Ramo , Quando argumentum pro exemplo ita subjicitur particulari quaestioni , ut utramque partem antecedens , & assumptione affirmatum intelligatur ; ( si ergo quaestio semper sit particularis , cer●è nunquam Propria secundum illos : ) Explicat hoc Dounamus ; Quaestio , inquit , debet esse particularis , non generalis , aut propria ; Item , rationem reddens cur syllogismus proprius esse dicitur ex ut●âque prop● â non autem ex omnibus propriis , hanc assignat , Quia in contracto syllogismo conclusio semper particularis est , etiam quum utraque pars antecedentis est propria . Hoc igitur a Ramistis non urgendum muni dici praedicatum , nondum constat an ea praedicatio universalis sit an particularis , quoniam utriusque capax est . Dari vero conclusiones singulares in tertiâ figurâ certissimum est ( lic●t vix quisquam hoc adverte●it . ) Ba - Da - Maro est poeta . ras - rap . Maro est Virgilius . Ergo ta . ti . Virgilius est poeta . Item , Ce - Fe - Maro non fuit Ovidius . las - lap - Maro fuit Virgilius . Ergo ten . ton . Virgilius non fuit Ovidius . Etiam quum neutra praemissarum sit singularis . v. g. Ce - Fe - Nullum brutum est Socrates . lip - ris - Aliquod brutum est Bucephalus . en . on . Bucephalus ergo non est Socrates ▪ Item , Ba - Da - Omne brutum est animal . tip - t is . Aliquod brutum est Bucephalus . Ergo a. i. Bucephalus est animal . ( Ubi , si major esset particularis , nihil conclude●et , esset enim ex puris particularibus . ) Hoc toties fiet quoties praedicatum minoris est Individuum . Consequentiae horum syllogismorum ex se satis patent : Quod si non , possent ( si opus esset ) ad primam figuram reducendo demōstrari . Sed neque hoc officit nostrae assertioni ; Nam Respondeo , ( ut priùs . ) Vi consequentiae sequitur de [ Bucephalo ] praedicari [ Animal ] affirmativè [ Socratem ] negativè , &c. necessitate consequentis praedicantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quoniam subjectum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Sed & in aliis quibusdam universalibus eadem est difficultas . v. g. deseptem planetis , Hi septem sunt stellae erraticae . Sed Hi septem sunt omnes planetae . Ergo Omnes planetae sunt stellae erraticae . Triplex igitur haec differentia in propositione singulari ab aliis universalibus , neutiquam enervat assertionem nostram , nec debilitat quicquam , ( nisi propositionem singularem ideo diceremus universalem non omnino esse , quia semper est , ) sed supponit & confirmat . In singulis enim instantiis , posito ( vi consequentiae ) de tali subjecto fieri praedicationem , supposito interim quicquid de hoc subjecto dicitur dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infertur hujusmodi praedicatio universalis : Quod ubi subjectum est vox communis secus accidit , posito enim de subjecto communi Propositio ergo categorica , vel est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae non de subjecto toto dicitur sed quoad partem aliquam subjectivam : Illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae de subjecto dicitur quoad totam ipsius latitudinem praedicandi . h. e. de partibus singulis subjectivis . Cujus subiectum si sit vox communis & multis applicabilis , iis omnibus applicatur etiam praedicatum , prout in plerisque universalibus ; sin vox sic singularis & uni tantùm applicabilis , huic uni & praedicatum applicatur ; prout in singularibus , & in propositionibus per Omne collectivum ; ( non enim eodem modo dicitur [ omnes planetae sunt septem ] & [ omnes planetae sunt stellae ▪ ] alterum enim collectivè dicitur , alterum distributivè : Omnes distributivè idem est ac Singuli ; Omnes collectivè est singulorum collectio , at singulorum collectio est singularis , est que totum ( non universale ▪ sed ) integrale ; planetae sunt septem , at planetarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unica est : Omne distributivum est syncategorematicum , Omne collectivum est categorematicum , est que pars subjecti ; Unde non rectè concluditur , [ Omnes planetae sunt septem , Sol & Luna sunt planetae , Ergo , Sol & Luna sunt septem , ] nisi assumeretur [ Sol & Luna sunt omnes planetae ] non enim [ Planetae ] sed [ omnes Planetae ] est subjectum majoris , essetque praedicatum minoris , su●itur enim collectivè . ) Sive autem de singulis quibus attribuitur subjectum universale , sive de uno cui attribuitur subjectum singulare , dicatur praedicatum , ●trobique tamen nihil subjecti accipere licet de quo non dicetur praedicatum , quod secundum Aristotelem est formalis ratio propositionis universalis ; quare & propositio de subjecto singulari est praedicatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sive Dictum de Omni. Quod erat demonstrandum . Quantitas non differt realiter a re quantâ . AD quaestionis resolutionem , necessarium est de Distinctio . nibus in genere , aliquid praemittere . Distinctio ergo est vel Realis , Rationis , vel Modalis . Realis , quando extrema differunt ut res & res , sine aliquâ intrinsecâ dependentiâ unius ad aliud ; unde statuuntur vulgò per divinam potentiam posse mutuò separari . Modalis , quando differunt quidem ex parte rei ▪ ita tamen ut alterum includat essentialem ▪ respectum seu con●exionem ad alterum ; unde non possunt separatione mutuâ ( h. e. ut utrumque separatum existat ) separari ; est que inter rem & modum , vel ( secundariò ) inter modos ejusdem rei , ( modi tamen plerumque separari possunt mutuò , ab invicem , non a subjectis . ) Distinctio Rationis , quando unum aliquod a parte rei , concipitur ab intellect● ut diversum ; est que vel rationis ratiocinantis , vel ratiocinatae ; haec ●it per inadaequatos conceptus ejusdem rei , & fundamentum aliquod habet in re ; illa verò quando quid intelligitur sub diversis conceptibus sine fundamento in re . Per rem quantam , intelligo Materiam , quae est adaequatum subjectum quantitatis , cui primò in●ae●et , sic Thomas . 1. q. ● . a. 2. Forma nempe substantialis non est per se subjectum quantitatis , neque extenditur aut dividitur per se , sed ad extensionem & divisionem materiae , non secus ac existentia , & praesentia localis , aut situs , aliique modi , ut & accidentia absoluta , Calor , color , &c. ( unde vel est modus substantialis , vel in hoc saltem imitatur naturam modorum . Siquis mallet totum Compositum dici subjectum quantitatis , mihi non nocet . Assertio prima ▪ Quantitas non diff●rt a substantiâ quantâ plus quàm modaliter . Probatur ex natu●â Modi , quam assignat Suarez . disp . 7. sect . 1 num . 17. Ubi supponit in rebus creatis praeter enti●ates earum quasi substantiales & radicales ( ut appellat ) inveniri quosdam m●dos reales , quae & sunt aliquid positivum , & afficiunt ipsas entitates per seipsos , dando illis aliquid , quod est extra e●istentiam totam ●● individuam & existentem ; hi tamen modi sunt ejusmodi entitatis ut non addant propriam entitatem novam , sed solùm modificant praeexistentem : & sect . 1. n. 10. tam essentiale est , inquit , modo esse actu affixum & modificantem rem cujus est modus ut repugnet de potentiâ absolutâ conservari sine illâ re , seu aliter quàm actu modificando illam . E contra verò , quae realiter differunt ut res & res , possunt saltem per divinam potentiam separari , ut n. 22. & seq : Unde sic disputo , Quae non possunt per divinam potentiam separari separatione mutuâ , e● non differunt realiter ; Sed quantitas & substantia quanta &c. Ergo. Major patet ex supra dictis . Minor probatur ; Repug●at enim ▪ quantitatem separatam a re quantâ existere , propter intrinsecam dependentiam quantitatis a materiâ ; sive enim essentia quantitatis consistat in mensurabilitate , sive in divisibilitate , sive in extensione & positione partium extra partes , semper tamen manet necessaria connexio cum partibus materialibus ; quomodo enim erit pars extra partem , ubi partes nullae sunt ? quomodo mensurabitur aliquid aut dividetur ubi nulla extensio , nullae partes ? quomodo dabitur figuratio & situatio seu partium positio ubi partes non sunt . Dices , dantur partes quantitativae , licèt non materiales . Sed contra , vel partes extensae sunt partes materiales , vel materia non est quanta : sin per quantitatem materia est quanta , erit quantitas extensio partium materialium , quod quî fieri potest ubi non est materia ? Iterum , figura & situs necessario conjunguntur ; hinc Suarez d. 52. s . ● . ● . 10. Figura ut sic non est positio ( seu situs ) sed illa dispositio totius in ordine ad locum secundum talem ordinem partium ex quâ sequitur talis figura ; ( quis non hic videt partes figuratas & sit●atas easdem esse ? ) si ergo figura sequitur ad sitū , non erit ubi non est situs , situs autem cùm sit modus substantiae non potest esse ubi non est substantia , & per consequens nec figura , ergo nec quantitas , quae sine figurâ non est . Dices , quidni quantitas possit esse sine figurâ ? h. e. res sine modo ? Respondeo , potest esse quantitas sine qualibet figura , non sine omni ; sicut & corpus potest esse sine quolibet particulari Ubi , non tamen ita quin sit Alicubi ; nec tamē ubicatio definit esse modus ; Possunt ergo modi quilibet in actu exercito abesse a re modificatâ , non semper in actu signato , nempe quoties formaliter resultant ex it sà naturâ rei positâ : datâ verò tali extensione & dispositione par tium per quantitatem resultat talis figuratio v. g. tribus lineis taliter dispositis , resultat protinus figura ●ringularis . Argumentum secundum . Quorum modi non differunt realiter ea nec ipsa differunt realiter ; At modus substantiae & modus quantitatis non differunt realiter , Ergo nec ipsae . Majorem suppeditat ●uarez , d. 7. s 1. n. 25. ubi statuit duos modos ejusdem rei differre modaliter , duos autem modos diversarum rerum differre realiter ; Modi , inquit , in re distincti , ut sunt praesentia localis v. g. & subsistentia humanitatis ▪ aut comparantur tantum ut sunt in ●âdem re , & sic distinguuntur solùm modaliter , qui quum ex se non habent propriā entitatem , etiam ex se non habent unde plus quam modaliter distinguantur , neque ex re quam afficiunt plus distinguuntur , quia supponimus esse eandem , non habent ergo majorem distinctionem quàm modalem , & confirmatur , quia unusquisque eorum habet identitatem aliquam cum illa re quam afficit , ergo in illâ & per illā habent aliquam identitatem inter se , ergo retinent solùm distinctionem modalem ; at verò si inter se comparentur modi afficientes res diversas , sive illi modi sint ejusdem rationis ut duae subsistentiae duorum hominum , sive diversarum rationum ut sessio unius & subsistentia alterius , sic distinctio est realis , non ratione ipsorū , sed rerum in quibus sunt , nam unusquisque habet identitatem aliquam cum re quam afficit , & illae res distinguuntur inter se realiter , ergo & modi ratione illarum . Haec ille . Realis igitur identitas modorum arguit realem identitatem rerum modificatarum . Ad Minorem devenio , quòd modus quantitatis non differt realiter a modo substantiae ; insto in Figurâ & Situ . Figura enim est modus quantitatis , & situs modus substantiae , nec tamen differunt realiter . Quòd figura sit modus quantitatis , in confesso est apud omnes ; Sic Smiglecius , Figura non est terminus quantitatis , sed terminorum quantitatis dispositio . quid hoc aliud quàm modus ? Scheiblerus in Metaph. Figura , inquit , est qualitas modificans quantitatis terminos , unde ●● non convenit quantitas , ei consequenter nec figura , quae modus illius est , convenire potest . Scaliger etiam ait , Figuram non esse quantitatem , sed in quantitate . Suarez item disp . 7. s . 2. n. 10. Est ergo figura modus quantitatis ▪ Situm esse modū substantiae non minùs patet . Smigl . Situs est dispositio partium corporis in loco ; quid hoc aliud quàm modus ? Scheiblerus , Ex●stimo , inquit , situm non significare peculiarem entitatem , sed significare modum quendam in ●â re quae denominatur , neque enim apparet indicium unde sumatur realis distinctio ; Unde definit situm , accidens secundum quod corpus habet ordinem suarum partium in Ubi . Suarez , relinquitur , inquit , ut dicamus situm seu positionem esse aliquem intrinsecum modum corporis situatia quo sic denominatur sedens au● jaciens aut aliquid simile . Est ergo situs modus substantiae . Figuram verò & situm non differre realiter patet ; nam eadem partium dispositio quae in ordine ad totum dicitur figura , in ordine ad locum dicitur situs ; quod cum sit tantum respectus rationis , non sufficit ad distinctionem ●ealem , imò vix rationis ratiocinatae . Hinc Smiglecius , est situs , inquit , figura quaedam corporis prout existit in loco , eademque figura ut respicit corpus in seipso est figura corporis pertinens ad qualitatem , ut verò est figura corporis in ordine ad locum se● figura positionis partium corporis in loco , ita pertinet ad praedicamentum sitûs . Nec aliter Suarez ; quum enim inter species sitûs enumerâsset asperum & laeve , hinc , inquit , videtur sequi etiam curvum & rectum , prout praecisè oriuntur ex positione partium in loco pertinere ad praedicamentum sitûs , quia etiam illae differentiae dicunt quandam dispositionem totius consurgentem ex positione partium , quod , inquit , admittere non est magnum inconveniens , nam revera statio & sessio ratione rectitudinis & curvitatis maximè differunt , non quòd ipsa figura ut sic sit positio ( seu situs ) & pertineat ad hoc praedicamentum , sed illa dispositio totius in ordine ad locum secundum talem ordinem partium , ex quâ sequitur talis figura . Figura ergo & situs , quorum illa quantitatis , hic substantiae modus est , non magis differunt quàm ratione ; quare nec eorum subjecta . Argumentum tertium . Entia realiter distincta non possunt fundare ●undem modum ; sed Substantia & quantitas fundant ●undem modum . Ergo. Praecedens argumentum processit de subjectis adaequatis , quòd duo modi in diversis subjectis realiter differant , hoc procedit de subjectis partialibus & inadaequatis , quòd duo entia realiter distincta non possint esse subjecta partialia ejusdem modi ; sed substantia & quantitas sunt subjecta partialiae ejusdem numero modi . Ergo. Majorem ponit Suarez , d 7. s . 2. n. 16. Patet etiam : sic enim idem realiter differ●et a seipso : nam situs v. g. si fundatur in substantiâ simul & quantitate , cumutrisque identificatur , quae si realiter distinguantur , ●a , quae cum his sunt realiter eadem , realiter inter se differunt , & situs , si utrisque idem , a seipso differet : Dices , unio formae cum materiâ est modus , fundatur tamen in utroque extremo quae realiter differunt , nam materia & forma uniuntur , quare & idem modus in rebus realiter distinctis . Respondeo , unio qua uniuntur materia & forma non simplex est , sed duplex , una in materiâ per quam ipsa unitur formae , alia in formâ per quam ipsa unitur materiae . Sicut in relationibus , v. g. Socrates & Plato sunt similes ( puta in albedine ) non tamen per eandem similitudinem sed per diversam , relatum enim & correlatum referuntur ad invicem per relationes diversas ; nec enim relatio patris ad filium eadem est cum relatione filii ad patrem ; & licèt in relationibus ejusdem nominis res non sit adeò perspicua , ratio tamen eadem est , habent enim distincta fundamenta ; sic similitudo Socratis ad Platonem fundatur in albedine Socratis , similitudo Platonis ad Socratem in albedine Platonis , quae fundamenta cùm sint realiter distincta , ita & relationes quae cum fundamentis identificantur : ut autem Socrates & Plato sunt similes per duas realiter distinctas similitudines , ita materia & forma uniuntur per duas realiter distinctas uniones ( si saltem ipsae materia & forma realiter distinguantur . ) Minor sequitur , Insubstantiâ simul & quantitate fundatur idem modus . Quod enim fundatur in subst●●tiâ quatenus qu●tâ , & resultat ex ips● quantitate , illud fundatur in substantiâ simul & quantitate ; Sed sic figura , & situs . Ergo. Quòd Figura sit modus quantitatis , suprà ostensum est ; Quòd non ultimatim fundetur in quantitate quin & substantiam modificet , patet ex ipsâ descriptione quam habet Suarez , disp . 42. s . 3. n. 15. quòd sit , `` modus quidam resultans ex corpore `` ex terminatione magnitudinis ; est ergo modus in corpore resultans ex quātitate , substantiā pariter & quantitatē modificans ▪ Nec enim negari potest , ipsum corpus , ejusque partes substantiales & entitativas ( quas vocant ) eandem figurationem & eosdem terminos habere quos habet quantitas . Idem de Situ dicendum est . Quòd ●itus sit modus substantiae ita notum est ut nihil magis ; quòd autem non in substantiâ purâ fundetur , sed in substantiâ quantâ ▪ aequè patet . Smiglecius , restri●gitur ( inquit ) situs ad corpus ; ad situationem enim requiruntur extensio , & multitudo partium materialium , at extensio & materialitas non reperiuntur nisi in materialibus . Duo nempe requirit ad situationē , extensionem , quae est a quantitate , & partes materiales , a substantiâ ; fundatur ergo situs in substantiâ simul & quantitate . Pariter Suarez . disp . 61. eâdem ratione negat situm substantiis incorporeis , nempe quia partes non habent sed sint●otae in toto & totae in qualibet parte ▪ Figura igitur quae est modus quantitatis , & situs , qui est modus substantiae , non fundantur vel in substantiâ solâ , vel in solâ quantitate , sed in substantiâ simul & quantitate , seu in substantiâ quantâ ; Cùm autem idem modus non fundetur in diversis realiter subjectis ne quidem partialibus sequitur , substantiam & quantitatem non esse realiter diversa . Nec dicendum est , unum esse situm substantiae , alterum quantit●tis : si corpus enim tuetur a proprio situ sine quantitate ( idem valet de extens●one , positione partium extra partes , & reliquis officiis quan●i●atis ) quid opus est aliâ situatione à quantitate ? imò substantia esset quanta sine quantitate , situs enim ponit partes extra partes in toto , quod est formale quantitatis ▪ Confirmari posset ulteriùs ex ●o quòd figura sit modus quantitatis , situs verò modus substantiae , figura autem & situs non differant realiter , nedum modaliter , & quidem vix ratione ratiocinatâ ; idem ergo modus in substantiâ fundatur simul & quantitate ; Sed de his supra . Atque hactenus Assertio prima . Assertio secunda . Probabile est neque modaliter differre substantiam a quantitate , sed tantùm ratione ratiocinatâ . Ad distinctionem rationis ratiocinatae requi●itur distinctio conceptuum cum unitate & indistinctione a parte rei : Hinc Suarez , d. 7. s . 2. n. 28. ut distinctio ( inquit ) judicetur rationis & non rei , satis est ut praeter distinctionem conceptuum nullum inveniatur signum ad distinctionem modalem aut realem cognoscendam , nam cùm distinctiones non multiplicandae sint sine causa , & sola distinctio conceptuum non sufficiat ad inferendam majorem distinctionem , quandocunque cum illâ distinctione conceptuū non adjungitur aliud signū majoris distinctionis , judicanda semper est distinctio rationis & non rei : hinc infert , `` quandocunque constat aliqua , quae in re unita & conjuncta sunt , ita esse in conceptibus objectivis distincta , ut in re & individuo sint prorsus inseparabilia , tam mutuò quam non mutuò , tum magnum & fere certum est argumentum non distingui actu in re sed ratione ratiocinatâ . Haec ille . Cum ergo in materiâ & quantita re nullum appareat signum realis aut quidem modalis distinctionis , separationis mutuae vel non mutuae , tam ex potentiâ ordinar●â quàm absolutâ , cùm quantitativa extensio formaliter resultet ex partibus entitativis ; probabile est , non differre plus quàm ratione . Atque hoc concedit Suarez paenè , nisi quod mysterium Eucharistiae impediret , dist . 7. s . 2. n. 10. per mysterium ( inquit ) Eucharistiae certiùs nobis constat , quantitatem esse rem distinctam a materiâ , quàm per cognitionem naturalem constare potuisset . Videmus ergo unde Jesuitarum pertinacia de reali quantitatis distinctione , ne scilicet periret mysterium Transubstantiationis ; quod illi de fide tenent , nos pari confidentiâ negamus . Adjungam argumentum ipsius Suarez , quo probat ille durationem non distingui ex parte rei ab existentiâ rei durantis , dist . 59. s , 1. n. 8. quia existentia inseparabilis est a parte rei a duratione ▪ & ● contrario duratio ab existenti● , & in unaquaque re utraque est aequè variabilis vel invariabilis , ut si existentia sit omnino necessaria , etiam duratio ; si illa corruptibilis vel incorruptibilis , haee similiter ; si altera permane●s , etiam altera ; si una successiva , etiam altera ; ergo a parte rei non distinguitur . Haec ille , de existentiâ & duratione . Pariter ego desubstanti● & quantitate , ubi materia ibi quantitas & contra , si materia non existat sine quantitate ( ut fatetur ipse , d. 7. s . 2. n. 11. ) nec etiam quantitas sine materiâ ( quicquid ille contrà garriat in Transubstantiatione , ) si materia ingenerabilis & incorruptibilis sic quantitas , si in augmentatione acqui●itur aut in diminution deperditur aliquid materiae sic & quantitatis , si in raresactione & condensatione manet eadem materia sic & eadem quantitas , si in his motibus variantur termini materiae sic & quantitatis , denique cùm sint aequè separabiles aut ●nseparabiles , aequè variabiles & invariabiles , nullum apparet indicium cur plus quàm ratione ratiocinat ▪ distinguantur . Concludo igitur , quòd materia & quantitas non distinguuntur inter se realiter , ut res & res , & ( probabiliter ) neque modaliter , sed tantùm ratione ratiocinata , h. e. ut inadaequati conceptus ejusdem rei . Alia prae manibus erant quae put●ssem annexuisse ; sed editio posthuma , esto & abortiva . FINIS . 
A51283	----	Annotations upon the two foregoing treatises, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the prae-existence of souls, and the Discourse of truth written for the more fully clearing and further confirming the main doctrines in each treatise / by one not unexercized in these kinds of speculation. More, Henry, 1614-1687. 1682 Approx. 407 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A51283 Wing M2638 ESTC R24397 08164077 ocm 08164077 40991 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51283) Transcribed from: (Early English Books Online ; image set 40991) Images scanned from microfilm: (Early English books, 1641-1700 ; 1235:11) Annotations upon the two foregoing treatises, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the prae-existence of souls, and the Discourse of truth written for the more fully clearing and further confirming the main doctrines in each treatise / by one not unexercized in these kinds of speculation. More, Henry, 1614-1687. 276 p. Printed for J. Collins and S. Lounds, London : 1682. "Annotations upon the Discourse of truth" has separate t.p., dated 1683. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Glanvill, Joseph, 1636-1680. -- Lux orientalis. Rust, George, d. 1670. -- Discourse of truth. Pre-existence. Truth. 2002-12 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Rina Kor Sampled and proofread 2003-01 Rina Kor Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion Annotations UPON THE Two foregoing TREATISES , LUX ORIENTALIS , OR , An Enquiry into the OPINION OF THE EASTERN SAGES Concerning the Prae-existence of Souls ; AND THE Discourse of TRUTH . Written for the more fully clearing and further confirming the main DOCTRINES in each TREATISE . By one not unexercized in these kinds of SPECULATION . LONDON : Printed for J. Collins , and S. Lounds , over against Exeter-Change in the Strand . 1682. Annotations UPON LUX ORIENTALIS . THese two Books , Lux Orientalis and the Discourse of Truth , are luckily put together by the Publisher , there being that suitableness between them , and mutual support of one another . And the Arguments they treat of being of the greatest importance that the Mind of man can entertain herself with , the consideration thereof has excited so sluggish a Genius as mine to bestow some few Annotations thereon , not very anxious or operose , but such as the places easily suggest ; and may serve either to ●…ctifie what may seem any how oblique , or illustrate what may seem less clear , or make a supply or adde strength where there may seem any further need . In which I would not be so understood as that I had such an anxiety and fondness for the Opinions they maintain , as if all were gone if they should fail ; but that the Dogmata being more fully , clearly , and precisely propounded , men may more safely and considerately give their Judgments thereon ; but with that modesty as to admit nothing that is contrary to the Judgment of the truly Catholick and Apostolick Church . Chap. 2. p. 4. That he made us pure and innocent , &c. This is plainly signified in the general Mosaick History of the Creation , that all that God made he saw it was good ; and it is particularly declared of Adam and Eve , that they were created or made in a state of Innocency . Pag. 4. Matter can do nothing but by motion , and what relation hath that to a moral Contagion ? We must either grant that the figures of the particles of Matter and their motion , have a power to affect the Soul united with the Body , ( and I remember Josephus somewhere speaking of Wine , says , it does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , regenerate , as it were , the Soul into another life and sense of things ) or else we must acknowledge that the parts of Matter are alterable into qualifications , that cannot be resolved into mere mechanical motion and figure ; whether they be thus altered by the vital power of the Spirit of Nature , or however it comes to pass . But that Matter has a considerable influence upon a Soul united thereto , the Author himself does copiously acknowledge in his fourth Chapter of this Book ; where he tells us , that according to the disposition of the Body , our Wits are either more quick , free , and sparkling , or more obtuse , weak , and sluggish ; and our Mind more chearful and contented , or else more morose , melancholick , or dogged , &c. Wherefore that he may appear the more consistent with himself , it is likely he understands by this Moral Contagion the very venome and malignity of vitious Inclinations , how that can be derived from Matter , especially its power consisting in mere motion and figuration of parts . The Psalmist's description is very apposite to this purpose , Psal. 58. The ungodly are froward even from their mothers womb ; as soon as they are born they go astray and speak lyes . They are as venomous as the poyson of a serpent , even like the deaf adder that stoppeth her ear . That there should be such a difference in the Nativity of some from that of others , and haply begot also of the same Parents , is no slight intimation that their difference is not from their Bo●… but their Souls ; in which there is 〈◊〉 〈◊〉 〈◊〉 Eruptions of vitious Inclinations w●… 〈◊〉 had contracted in their former stat●… 〈◊〉 pressed nor extinct in this , by reason o●… 〈◊〉 lapse , and his losing the Paradisiacal 〈◊〉 which he was created , and which should , 〈◊〉 had not been for his Fall , been transmitted to his Posterity ; but that being lost , the several measures of the pristine Vitiosity of humane Souls discover themselves in this life , according to the just Laws of the Divine Nemesis essentially interwoven into the nature of things . Pag. 5. How is it that those that are under continual temptations to Vice , are yet kept within the bounds of Vertue , &c. That those that are continually under temptations to Vice from their Childhood , should keep within the bounds of Vertue , and those that have perpetual outward advantages from their Childhood to be vertuous , should prove vitious notwithstanding , is not rationally resolved into their free will ; for in this they are both of them equal : and if they had been equal also in their external advantages or disadvantages , the different event might well be imputed to the freedom of their Will. But now that one , notwithstanding all the disadvantages to Vertue should prove vertuous , and the other , notwithstanding all the advantages to Vertue should prove vitious ; the reason of this certainly to the considerate will seem to lie deeper than the meer liberty of Will in man. But it can be attributed to nothing , with a more due and tender regard to the Divine Attributes , than to the pre-existent state of humane Souls , according to the Scope of the Author . Pag. 9. For still it seems to be a diminutive and disparaging apprehension of the infinite and immense goodness of God , that he should detrude such excellent Creatures , &c. To enervate this reason , there is framed by an ingenious hand this Hypothesis , to vie with that of Pre-existence : That Mankind is an Order of Beings placed in a middle state between Angels and Brutes , made up of contrary Principles , viz. Matter and Spirit , indued with contrary faculties , viz. Animal and Rational , and encompassed with contrary Objects proportioned to their respective faculties , that so they may be in a capacity to exercise the Vertues proper and peculiar to their compounded and heterogeneal nature . And therefore though humane Souls be capable of subsisting by themselves , yet God has placed them in Bodies full of brutish and unreasonable Propensions , that they may be capable of exercising many choice and excellent Vertues , which otherwise could never have been at all ; such as Temperance , Sobriety , Chastity , Patience , Meekness , Equanimity , and all other Vertues that consist in the Empire of Reason over Passion and Appetite . And therefore he conceives that the creating of humane Souls , though pure and immaculate , and uniting them with such brutish Bodies , is but the constituting and continuing such a Species of Being , which is an Order betwixt Brutes and Angels ; into which latter Order , if men use their faculties of the Spiritual Principle in them well , they may ascend : Forasmuch as God has given them in their Spiritual Principle ( containing Free Will , and Reason to discern what is best ) a power and faculty of overcoming all their inordinate Appetites . This is his Hypothesis , mostwhat in his own words , and all to his own sence , as near as I could with brevity express it : And it seems so reasonable to himself , that he professes himself apt to be positive and dogmatical therein . And it might very well seem so to him , if there were a susficient faculty in the Souls of men in this World , to command and keep in order the Passions and Appetites of their Body , and to be and do what their Reason and Conscience tells them they should be and do , and blames them for not being and doing . So that they know more by far than they find an ability in themselves to perform . Extreamly few there are , if any , but this is their condition : Whence all Philosophers ( that had any sense of Vertue and Holiness ) as well as Jews and Christians , have looked upon Man as in a lapsed state , not blaming God , but deploring the sad condition they found themselves in by some foregoing lapse or fault in Mankind . And it is strange that our own Consciences should fhe in our faces for what we could never have helped . It is witty indeed which is alleadged in the behalf of this Hypothesis , viz. That the Rational part of man is able to command the lower Appetites ; because if the superiour part be not strong enough to govern the inferiour , it destroys the very being of moral Good and Evil : Forasmuch as those acts that proceed out of necessity cannot be moral , nor can the superiour Faculties be obliged to govern the inferiour , if they are not able , because nothing is obliged to imposs●…bilities . But I answer , if inabilities come upon us by our own fault , the defects of action then are upon the former account moral , or rather immoral . And our Consciences rightly charge us with the Vitiosities of our Inclinations and Actions , even before we can mend them here , because they are the consequences of our former Guilt . Wherefore it is no wonder that there is found a flaw in a subtilty that would conclude against the universal Experience of men , who all of them , more or less , that have any sense of Morality left in them , complain that the inferiour powers of the Soul , at least for a time , were too hard for the superiour . And the whole mass of Mankind is so generally corrupt and abominable , that it would argue the wise and just God a very unequal Matcher of innocent Souls with brutish Bodies , they being universally so hugely foiled or overcome in the conflict , if he indeed were the immediate Matcher of them . For how can that be the effect of an equilibrious or sufficient Free Will and Power , that is in a manner perpetual and constant ? But there would be near as many Examples one way as the other , if the Souls of men in this state were not by some precedent lapse become unable to govern , as they ought , all in them or about them that is to be subjected to their Reason . No fine Fetches of Wit can demolish the steady and weighty structure of sound and general Experience . Pag. 9. Wherein he seeth it , ten thousand to one but that they will corrupt , &c. The Expression [ ten thousand to one ] is figurative , and signifies how hugely more like it is that the Souls would be corrupted by their Incorporation in these Animal or Brutish Bodies , than escape Corruption . And the effect makes good the Assertion : for David of old ( to say nothing of the days of Noah ) and Paul after him , declare of Mankind in general , that they are altogether become abominable ; there is none that doth good , no not one . Wherefore we see what efficacy these Bodies have , if innocent Souls be put into them by the immediate hand of God , as also the force of Custom and corrupt Education to debauch them ; and therefore how unlikely it is that God should create innocent Souls to thrust them into such ill circumstances . Pag. 10. To suppose him assistent to unlawful and unclean Coitions , by creating a Soul to animate the impure Foetus , &c. This seemed ever to those that had any sense of the Divine Purity and Sanctity , or were themselves endued with any due sensibleness and discernment of things , to be an Argument of no small weight . But how one of the more rude and unhewen Opposers of Pre-existence swaggers it out of countenance , I think it not amiss to set down for a pleasant Entertainment of the Reader . Admit , says he , that Gods watchful Providence waits upon dissolute Voluptuaries in their unmeet Conjunctions , and sends down fresh created Spirits to actuate their obscene Emissions , what is here done which is not very high and becoming God , and most congruous and proportionable to his immense Grandeur and Majesty , viz. To bear a part amongst Pimps and Bawds , and pocky Whores and Woremasters , to rise out of his Seat for them , and by a free Act of Creation of a Soul , to set his Seal of Connivance to their Villanies ; who yet is said to be of more pure Eyes than to endure to behold Wickedness . So that if he does ( as his Phrase is ) pop in a Soul in these unclean Coitions , certainly he does it winking . But he goes on : For in the first place , says he , his condescension is hereby made signal and eximious ; he is gloriously humble beyond a parallel , and by his own Example lessons us to perform the meanest works , if fit and profitable , and to be content even to drudge for the common benefit of the World. Good God! what a Rapture has this impure Scene of Venerie put this young Theologer into , that it should thus drive him out of his little Wits and Senses , and make him speak inconsistences with such an affected Grace and lofty Eloquence ! If the act of Gods freely creating Souls , and so of assisting wretched Sinners in their foul acts of Adultery and Whoredom , be a glorious action , how is it an Abasement of him , how is it his Humiliation ? and if it be an humbling and debasing of him , how is it glorious ? The joyning of two such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are indeed without parallel . The creating of an humane Soul immortal and immaculate , and such as bears the Image of God in it , as all immaculate Souls do , is one of the most glorious actions that God can perform ; such a Creature is it , as the Schools have judged more of value than the frame of the whole visible World. But to joyn such a Creature as this to such impure corporeal matter , is furthermore a most transcendent Specimen of both his Skill and Soveraignty ; so that this is an act of further Super-exaltation of himself , not of Humiliation . What remains then to be his Humiliation , but the condescending to assist and countenance the unclean endeavours of Adulterers and Adulteresses ? Which therefore can be no Lesson to us for Humility , but a Cordial for the faint-hearted in Debauchery , and degeneracy of Life ; wherein they may plead , so instructed by this rural Theolog , that they are content to drudge for the common profit of the World. But he proceeds . And secondly , says he , hereby he elicits Good out of Evil , causing famous and heroick persons to take their Origine from base occasions ; and so converts the Lusts of sensual Varlets to nobler ends than they designed them . As if an heroick Off-spring were the genuine effect of Adultery or Fornication , and the most likely way to People the World with worthy Personages . How this raw Philosopher will make this comply with his Profession of Divinity , I know not ; whenas , it teaches us , that Marriage is honourable , but Whoremongers and Adulterers God will judge ; and that he punishes the Iniquities of the Parents on their Children . But this bold Sophist makes God adjudge the noblest Off-spring to the defiled Bed , and not to punish , but reward the Adultery or Whoredom of debauched persons , by giving them the best and bravest Children : Which the more true it could be found in experience , it would be the stronger Argument for Pre-existence ; it being incredible that God , if he created Souls on purpose , should crown Adultery and Whoredom with the choicest Off-spring . And then thirdly and lastly , says he , hereby he often detects the lewdness of Sinners , which otherwise would be smothered , &c. As if the All-wise God could find no better nor juster means than this to discover this Villany . If he be thus immediately and in an extraordinary way assistant in these Coitions , were it not as easie for him , and infinitely more decorous , to charge the Womb with some Mola or Ephemerous Monster , than to plunge an immaculate humane Soul into it ? This would as effectually discover the Villany committed , and besides prevent the charge Parishes are put to in maintaining Bastards . And now that we have thus seen what a mere nothing it is that this Strutter has pronounced with such sonorous Rhetorick , yet he is not ashamed to conclude with this Appeal to I know not what blind Judges : Now , says he , are not all these Actions and Concerns very graceful and agreeable to God ? Which words in these circumstances no man could utter , were he not of a crass , insensible , and injudicious Constitution , or else made no Conscience of speaking against his Judgment . But if he speak according to his Conscience , it is manifest he puts Sophisms upon himself , in arguing so weakly . As he does a little before in the same place , where that he may make the coming of a Soul into a base begotten Body in such a series of time and order of things as the Pre-existentiaries suppose , and Gods putting it immediately upon his creating it into such a Body , to be equally passable , he uses this slight Illustration : Imagine , saith he , God should create one Soul , and so soon as he had done , instantly pop it into a base begotten Body ; and then create another the matter of an hours space before its precipitation into such a Receptacle : which of these Actions would be the most diminutive of the Creators honour ? would not the difference be insensible , and the scandal , if any , the same in both ? Yet thus lies the case just betwixt the Pre-existentiaries and us . Let the Reader consider how senseless this Author is in saying the case betwixt the Pre-existentiaries and him is just thus , when they are just nothing akin : for his two Souls are both unlapsed , but one of the Pre-existentiaries lapsed , and so subjected to the Laws of Nature . In his case God acts freely , raising himself , as it were , out of his Seat to create an immaculate Soul , and put into a foul Body ; but in the other case God onely is a looker on , there is onely his Permission , not his Action . And the vast difference of time , he salves it with such a Quibble as this , as if it were nothing , because thousands of Ages ago , in respect of God and his Eternity , is not an hour before . He might as well say the difference betwixt the most glorious Angel and a Flea is nothing , because in comparison of God both are so indeed . Wherefore this Anti-Pre-existentiary is such a Trifler , that I am half ashamed that I have brought him upon the Stage . But yet I will commend his Craft , though not his Faithfulness , that he had the wit to omit the proposing of Buggery as well as of Adultery , and the endeavouring to shew how graceful and agreeable to God , how congruous and proportionate it were to his immense Grandeur and Majesty , to create a Soul on purpose ( immaculate and undefiled ) to actuate the obscene Emissions of a Brute having to do with a Woman , or of a Man having to do with a Brute : For both Women and Brutes have been thus impregnated , and brought forth humane Births , as you may see abundantly testified in Fortunius Licetus ; it would be too long to produce Instances . This Opinion of Gods creating Souls , and putting them into Bodies upon incestuous and adulterous Coitions , how exceeding absurd and unbecoming the Sanctity of the Divine Majesty it seemed to the Churches of Aethiopia , you may see in the History of Jobus Ludolphus . How intolerable therefore and execrable would this Doctrine have appeared unto them , if they had thought of the prodigious fruits of successful Buggery ? The words of Ludolfus are these : Perabsurdum esse si quis Deum astrictum dicat pro adulterinis & incestuosis partubus animas quotidie novas creare . ●…st . Aethiop . lib. 3. cap. 5. What would they then say of creating a new Soul , for the Womb of a Beast bugger'd by a Man , or of a Woman bugger'd by a Beast ! Pag. 12. Methinks that may be done at a cheaper rate , &c. How it may be done with more agreeableness to the Goodness , Wisdom , and Justice of God , has been even now hinted by me , nor need I repeat it . Pag. 13. It seems very incongruous and unhandsome , to suppose that God should create two Souls for the supply of one monstrous Body . And there is the same reason for several other Monstrosities , which you may take notice of in Fortunius Licetus , lib. 2. cap. 58. One with seven humane heads and arms , and Ox-feet ; others with Mens bodies , but with a head the one of a Goose , the other of an Elephant , &c. In which it is a strong presumption humane Souls lodged , but in several others certain . How does this consist with Gods fresh creating humane Souls pure and innocent , and putting them into Bodies ? This is by the aforesaid Anti-Pre-existentiary at first answered onely by a wide gape or yawn of Admiration . And indeed it would make any one stare and wonder how this can consist with Gods immediately and freely intermeddling with the Generation of Men , as he did at first in the Creation . For out of his holy hands all things come clean and neat . Many little efforts he makes afterwards to salve this difficulty of Monsters , but yet in his own judgment the surest is the last ; That God did purposely tye fresh created Souls to these monstrous shapes , that they whose Souls sped better , might humbly thank him . Which is as wisely argued , as if one should first with himself take it for granted that God determines some men to monstrous Debaucheries and Impieties , and then fancy this the use of it , that the Spectators of them may with better pretence than the Pharisee , cry out , Lord , we thank thee that we are not as these men are . There is nothing permitted by God , but it has its use some way or other ; and therefore it cannot be concluded , because that an Event has this or that use , therefore God by his immediate and free Omnipotence effected it . A Pre-existentiary easily discerns that these Monstrosities plainly imply that God does not create Souls still for every humane Coition , but that having pre-existed , they are left to the great Laws of the Universe and Spirit of Nature ; but yet dares not conclude that God by his free Omnipotence determines those monstrous Births , as serviceable as they seem for the evincing so noble a Theory . Pag. 15. That God on the seventh day rested from all his works . This one would think were an Argument clear enough that he creates nothing since the celebration of the first seventh days rest . For if all his works are rested from , then the creation of Souls ( which is a work , nay a Master-piece amongst his works scarce inferiour to any ) is rested from also . But the above-mentioned Opposer of Pre-existence is not at a loss for an Answer ; ( for his Answers being slight , are cheap and easie to come by : ) He says therefore , That this supposeth onely that after that time he ceased from creating new Species . A witty Invention ! As if God had got such an easie habit by once creating the things he created in the six days , that if he but contained himself within those kinds of things , though he did hold on still creating them , that it was not Work , but mere Play or Rest to him , in comparison of his former labour . What will not these men fancy , rather than abate of their prejudice against an opinion they have once taken a toy against ! When the Author to the Hebrews says , He that has entred into his rest , has ceased from his own works , as God ceased from his ; verily this is small comfort or instruction , if it were as this Anti-Pre-existentiary would have it : for if God ceased onely from creating new Species , we may , notwithstanding our promised Rest , be tyed to run through new instances of labours or sins , provided they be but of those kinds we experienced before . To any unprejudiced understanding , this sence must needs seem forced and unnatural , thus to restrain Gods Rest to the Species of things , and to engage him to the dayly task of creating Individuals . The whole Aethiopian Church is of another mind : Qui animam humanam quotidiè non creari hoc argumento asserunt , quòd Deus sexto die perfecerit totum opus Creationis . See Ludolfus in the place above-cited . Chap. 3. pag. 17. Since the Images of Objects are very small and inconsiderable in our brains , &c. I suppose he mainly relates to the Objects of Sight , whose chief , if not onely Images , are in the fund of the Eye ; and thence in vertue of the Spirituality of our Soul extended thither also , and of the due qualification of the Animal Spirits are transmitted to the Perceptive of the Soul within the brain . But how the bignesses and distances of Objects are conveyed to our cognoscence , it would be too tedious to signifie here . See Dr. H. Moore 's Enchiridion Metaphysicum , cap. 19. Pag. 17. Were it not that our Souls use a kind of Geometry , &c. This alludes to that pretty conceit of Des Cartes in his Dioptricks , the solidity of which I must confess I never understood . For I understand not but that if my Soul should use any such Geometry , I should be conscious thereof , which I do not find my self . And therefore I think those things are better understood out of that Chapter of the Book even now mentioned . Pag. 17. And were the Soul quite void of all such implicit Notions , it would remain as senseless , &c. There is no sensitive Perception indeed , without Reflection ; but the Reflection is an immediate attention of the Soul to that which affects her , without any circumstance of Notions intervening for enabling her for sensitive Operations . But these are witty and ingenious Conjectures , which the Author by reading Des Cartes , or otherhow , might be encouraged to entertain . To all sensitive Objects the Soul is an Abrasa Tabula , but for Moral and Intellectual Principles , their Idea's or Notions are essential to the Soul. Pag. 18 : For Sense teacheth no general Propositions , &c. Nor need it do any thing else but exhibit some particular Object , which our Understanding being an Ectypon of the Divine Intellect necessarily , when it has throughly sisted it , concludes it to answer such a determinate Idea eternally and unalterably one and the same , as it stands in the Divine Intellect , which cannot change ; and therefore that Idea must have the same properties and respects for ever . But of this , enough here . It will be better understood by reading the Discourse of Truth , and the Annotations thereon . Pag. 18. But from something more sublime and excellent . From the Divine or Archetypal Intellect , of which our Understanding is the Ectypon , as was said before . Pag. 21. And so can onely transmit their natural qualities . They are so far from transmitting their Moral Pravities , that they transmit from themselves no qualities at all . For to create a Soul , is to concreate the qualities or properties of it , not out of the Creator , but out of nothing . So that the substance and all the properties of it are out of nothing . Pag. 22. Against the nature of an immaterial Being , a chief property of which is to be indiscerpible . The evasion to the force of this Argument by some Anti-Pre-existentiaries is , that it is to philosophize at too high a rate of confidence , to presume to know what the nature of a Soul or Spirit is . But for brevities sake , I will refer such Answerers as these to Dr. H. Moore 's brief Discourse of the true Notion of a Spirit , printed lately with Saducismus Triumphatus ; and I think he may be thence as sure that Indiscerpibility is an essential property of a Spirit , as that there are any Spirits in the Universe : and this methinks should suffice any ingenuous and modest Opposer . But to think there is no knowledge but what comes in at our Senses , is a poor , beggarly , and precarious Principle , and more becoming the dotage of Hobbianism , than men of clearer Parts and more serene Judgments . Pag. 22. By separable Emissions that pass from the flame , &c. And so set the Wick and Tallow on motion . But these separable Emissions that pass from the flame of the lighted Candle , pass quite away , and so are no part of the flame enkindled . So weak an Illustration is this of what these Traducters would have . Chap. 4. pag. 32. Which the Divine Piety and Compassion hath set up again , that so , so many of his excellent Creatures might not be lost and undone irrecoverably , but might act anew , &c. To this a more elegant Pen and refined Wit objects thus : Now is it not highly derogatory to the infinite and unbounded Wisdom of God , that he should detrude those Souls which he so seriously designes to make happy , into a state so hazardous , wherein he seeth it to be ten thousand to one but that they will corrupt and defile themselves , and so make them more miserable here and to eternity hereafter ? A strange method of recovering this , to put them into such a fatal necessity of perishing : 't is but an odd contrivance for their restauration to Happiness , to use such means to compass it which 't is ten thousand to one but will make them infinitely more miserable . This he objects in reference to what the Author of Lux Orientalis writes , chap. 2. where he says , It is a thousand to one but Souls detruded into these bodies will corrupt and desile themselves , and so make themselves miserable here and to eternity hereafter . And much he quotes to the same purpose out of the Account of Origen . Where the Souls great disadvantages to Vertue and Holiness , what from the strong inclinations of the Body , and what from National Customs & Education in this Terrestrial State , are lively set out with a most moving and tragical Eloquence , to shew how unlikely it is that God should put innocent and immaculate Souls of his own creation immediately , into such Bodies , and so hard and even almost fatal condition of miscarrying . Upon which this subtile Anti-Pre-existentiary : Thus you see , saith he , what strong Objections and Arguments the Pre-existentiaries urge with most noise and clamour , are against themselves . If therefore these Phaenomena be inexplicable , without the Origenian Hypothesis , they are so too with it ; and if so , then the result of all is , that they are not so much Arguments of Pre-existence as Aspersions of Providence . This is smartly and surprizingly spoken . But let us consider more punctually the state of the matter . Here then we are first to observe , how cunningly this shrewd Antagonist conceals a main stroke of the Supposition , viz. That the Divine Pity and Compassion to lapsed Souls , that had otherwise fallen into an eternal state of Silence and Death , had set up Adam for their relief , and endued him with such a Paradisiacal body of so excellent a constitution to be transmitted to all his Posterity , and invesled him , in vertue of this , with so full power non peccandi , that if he and his Posterity were not in an happy flourishing condition as to their eternal interest of Holiness and Vertue , it would be long of himself . And what could God do more correspondently to his Wisdom and Goodness , dealing with free Agents , such as humane Souls are , than this ? And the thing being thus stated , no Objections can be brought against the Hypothesis , but such as will invade the inviolable Truths of Faith and Orthodox Divinity . Secondly , We are to observe , how this cunning Objector has got these two Pre-existentiaries upon the hip for their youthful flowers of Rhetorick , when one says , it is hundreds to one ; the other , ten thousand to one , that Souls will miscarry put into these disadvantages of the Terrestrial state , by which no candid Reader will understand any more , than that it is exceeding difficult for them to escape the pollutions of this lower World once incorporated into Terrestrial Bodies . But it being granted possible for them to emerge , this is a great grace and favour of the Divine Goodness to such peccant wretches , that they are brought out of the state of eternal Silence and Death , to try their Fortunes once more , though incumbred with so great difficulties which the Divine Nemesis suffers to return upon them . That therefore they are at all in a condition of recovery , is from the Goodness and Mercy of God ; that their condition is so hard , from his Justice , they having been so foully peccant . And his wisdom being only to contrive what is most agreeable to his Mercy and Justice , it is not at all derogatory to the infinite and unbounded Wisdom of God thus to deal with lapsed Souls . For though he does seriously intend to make them happy , yet it must be in a way correspondent to his Justice as well as Mercy . Thirdly and Lastly , Besides that the Spirit of the Lord pervades the whole Earth ready to assist the sincere ; there is moreover a mighty weight of mercy added in the Revelation of our Lord Jesus Christ to the world , so that the retriving of the Souls of men out of their Death and Silence into this Terrestrial state , in which there is these helps to the sincere , it is manifestly worthy the Divine Wisdom and Goodness . For those it takes no effect with , ( they beginning the world again on this stage ) they shall be judged onely according to what they have done here , there being an eternal obliteration as well as oblivion of the acts of their Pre-existent state ; but those that this merciful Dispensation of God has taken any effect upon here , their sincere desires may grow in●…o higher accomplishments in the future state . Which may something mitigate the honour of that seeming universal squalid estate of the Sons of men upon earth . Which in that it is so ill , is rightly imputed by both Jews and Christians and the divinest Philosophers to a Lapse , and to the Mercy and Grace of God that it is no worse . From whence it may appear , that that argument for Pre-existence , that God does not put newly created innocent Souls into such disadvantageous circumstances of a terrestrial Incorporation , though partly out of Mercy , partly out of Justice , he has thought fit lapsed Souls should be so disposed of , that this I say is no aspersion of Divine Providence . Pag. 36. And now I cannot think of any place in the sacred Volume more , that could make a tolerable plea against this Hypothesis , &c. It is much that the ingenious Author thought not of Rom. 9. 11. [ For the Children being not yet born , neither having done either good or evil , that the purpose of God according to Election might stand , not of works , but of him that calleth . ] This is urged by Anti-pre-existentiaries , as a notable place against Pre-existence . For , say they , how could Esau and Jacob be said neither to have done good nor evil , if they pre-existed before they came into this world ? For if they pre-existed , they acted ; and if they acted , they being rational Souls , they must have done either good or evil . This makes an handsome shew at first sight ; but if we consult Gen. 25. we shall plainly see that this is spoke of Jacob and Esau yet strugling in the Womb ; as it is said in this Text , For the Children being not yet born ; but strugling in the Womb , as you may see in the other . Which plainly therefore respects their actions in this life , upon which certainly the mind of St. Paul was fix'd . As if he should have expresly said : For the Children being not yet born , but strugling in the Womb , neither having done either good or evil in this life as being still in the Womb , it was said of them to Rebeckah , The elder shall serve the younger . Which sufficiently illustrates the matter in hand with St. Paul ; that as Jacob was preferred before Esau in the Womb , before either of them was born to act here on the Earth , and that therefore done without any respect to their actions ; so the purpose of God touching his people should be of free Election , not of Works . That of Zachary also , Chap. 12. 1. I have heard alledged by some as a place on which no small stress may be laid . The Lord is there said to be the Former of the Spirit of Man within him . Wherefore they argue , If the Spirit of Man be formed within him , it did never pre-exist without him . But we answer , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then the sence is easie and natural , that the Spirit that is in man , God is the Former or Creator of it . But this Text defines nothing of the time of forming it . There are several other Texts alledged , but it is so easie to answer them , and would take up so much time and room , that I think fit to omit them , remembring my scope to be short Annotations , not a tedious Commentary . Pag. 41. Mr. Ben Israel in his Problems De Creatione assures us , that Pre-existence was the common belief , &c. That this was the common opinion of the wiser men amongst the Jews , R. Menasse Ben Israel himself told me at London with great freedom and assurance , and that there was a constant tradition thereof ; which he said in some sence was also true concerning the Trinity , but that more obscure . But this of Pre-existence is manifest up and down in the Writings of that very ancient and learned Jew Philo Judaeus ; as also something toward a Trinity , if I remember aright . Chap. 5. Pag. 46. We should doubtless have retained some remembrance of that condition . And the rather , as one ingeniously argues , because our state in this life is a state of punishment . Upon which he concludes , That if the calamities of this life were inflicted upon us only as a punishment of sins committed in another , Providence would have provided some effectual means to preserve them in our memories . And therefore , because we find no remainders of any such Records in our minds , 't is , says he , sufficient evidence to all sober and impartial inquirers , that our living and sinning in a former state is as false as inevident . But to this it may be answered , That the state we are put in , is not a state only of punishment , but of a merciful trial ; and it is sufficient that we find our selves in a lapsed and sinful condition , our own Consciences telling us when we do amiss , and calling upon us to amend . So that it is needless particularly to remember our faults in the other world , but the time is better spent in faithfully endeavouring to amend our selves in this , and to keep our selves from all faults of what nature soever . Which is a needless thing our memory should discover to us to have been of old committed by us , when our Consciences urge to us that they are never to be committed ; and the Laws of holy Law-givers and divine Instructers , or wise Sages over all the world , assist also our Conscience in her office . So that the end of Gods Justice by these inward and outward Monitors , and by the cross and afflicting Rancounters in this present state , is to be attained to , viz. the amendment of Delinquents if they be not refractory . And we were placed on this stage as it were to begin the world again , so as if we had not existed before . Whence it seems meet , that there should be an utter obliteration of all that is past , so as not to be able by memory to connect the former life and this together . The memory whereof , if we were capable of it , would be inconsistent with the orderly proceedings of this , and overdoze us and make us half moped to the present Scene of things . Whenas the Divine Purpose seems to be , that we should also experience the natural pleasures and satisfactions of this life , but in an orderly and obedient way , keeping to the prescribed rules of Virtue and Holiness . And thus our faithfulness being exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those things which are more estranged from our nobler and diviner nature , God may at last restore us to what is more properly our own . But in the mean time , that saying which the Poet puts in the mouth of Jupiter , touching the inferiour Deities , may not misbeseem the mercy and wisdom of the true God concerning lapsed Souls incorporate into terrestrial Bodies . Has quoniam coeli nondum dignamur honore , Quas dedimus certè terras habitare sinamus . Let them not be distracted betwixt a sensible remembrance of the Joys and Glories of our exteriour Heaven above , and the present fruition of things below , but let them live an holy and heavenly life upon Earth , exercising their Graces and Vertues in the use and enjoyment of these lower earthly Objects , till I call them up again to Heaven , where , after this long swoond they are fallen into , they will more seasonably remember their former Paradisiacal state upon its recovery , and reagnize their ancient home . Wherefore if the remembring or forgetting of the former state depend absolutely upon the free contrivance of the Divine Wisdom , Goodness , and Justice , as this ingenious Opposer seems to suppose , I should even upon that very point of fitness conceive that an utter oblivion of the former state is interwoven into the fate and nature of lapsed Souls by a Divine Nemesis , though we do not conceive explicitely the manner how . And yet the natural reasons the Author of Lux Orientalis produces in the sequel of his Discourse , seem highly probable . For first , As we had forgot some lively Dream we dreamt but last night , unless we had met with something in the day of a peculiar vertue to remind us of it , so we meeting with nothing in this lower stage of things that lively resembles those things in our former state , and has a peculiar fitness to rub up our Memory , we continue in an utter oblivion of them . As suppose a man was lively entertain'd in his sleep with the pleasure of dreaming of a fair Crystal River , whose Banks were adorned with Trees and Flags in the flower , and those large Flies with blue and golden-colour'd Bodies , and broad thin Wings curiously wrought and transparent , hovering over them , with Birds also singing on the Trees , Sun and Clouds above , and sweet breezes of Air , and Swans in the River with their wings sometimes lifted up like sails against the wind . Thus he passed the night , thinks of no such thing in the morning , but rising goes about his occasions . But towards evening a Servant of a Friend of his presents him with a couple of Swans from his Master . The sight of which Swans striking his Perceptive as sensibly as those in his Dream , and being one of the most extraordinary and eximious Objects of his Night-vision , presently reminds him of the whole scene of things represented in his sleep . But neither Sun , nor Clouds , nor Trees , nor any such ordinary thing could in any likelihood have reminded him of his Dream . And besides , it was the lively resemblance betwixt the Swans he saw in his sleep , and those he saw waking , that did so effectually rub up his memory . The want therefore of such occurrences in this life to remind us of the passages of the former , is a very reasonable account why we remember nothing of the former state . But here the Opposers of Pre-existence pretend that the joyous and glorious Objects in the other state do so pierce and transport the Soul , and that she was inured to them so long , that though there were nothing that resembled them here , the impression they make must be indelible , and that it is impossible she should forget them . And moreover , that there is a similitude betwixt the things of the upper World and the lower , which therefore must be an help to memory . But here , as touching the first , they do not consider what a Weapon they have given into my hand against themselves . For the long inuredness to those Celestial Objects abates the piercingness of their transport ; and before they leave those Regions , according to the Platonick or Origenian Hypothesis , they grow cooler to such enjoyments : so that all the advantages of that piercing transport for memory , are lost . And besides , in vertue of that piercing Transport , no Soul can call into memory what she enjoyed formerly , but by recalling herself into such a Transport , which her Terrestrial Vehicle makes her uncapable of . For the memory of external Transactions is sealed upon us by some passionate corporeal impress in conjunction with them ( which makes them whip Boys sometimes at the boundaries of their Parish , that they may better remember it when they are old men ; ) which Impress if it be lost , the memory of the thing it self is lost . And we may be sure it is lost in Souls incorporate in Terrestrial Vehicles , they having lost their Aereal and Celestial , and being fatally incapacitated so much as to conceit how they were affected by the External Objects of the other World , and so to remember how they felt them . And therefore all the descriptions that men of a more Aethereal and Entheous temper adventure on in this life , are but the Roamings of their Minds in vertue of their Constitution towards the nature of the heavenly things in general , not a recovery of the memory of past Experience ; this State not affording so lively a representment of the Pathos that accompanied the actual sense of those things , as to make us think that we once really enjoyed them before . That is onely to be collected by Reason ; the noble exercise of which faculty , in the discovering of this Arcanum of our Pre-existence , had been lost , if it could have been detected by a compendious Memory . But if ever we recover the memory of our former State , it will be when we are re-entred into it ; we then being in a capacity of being really struck with the same Pathos we were before , in vertue whereof the Soul may remember this was her pristine condition . And therefore to answer to the second , Though there may be some faintness of resemblance betwixt the things of the other State and this , yet other peculiarities also being required , and the former sensible Pathos to be recovered , which is impossible in this State , it is likewise impossible for us to remember the other in this . The second Argument of the Author for the proving the unlikeliness of our remembring the other State is , the long intermission and discontinuance from thinking of those things . For 't is plain that such discontinuance or desuetude bereaves us of the memory of such things as we were acquainted with in this World. Insomuch as if an ancient man should read the Verses or Themes he made when he was a School-boy , without his name subscribed to them , though he pumpt and sweat for them when he made them , could not tell they were his own . How then should the Soul remember what she did or observ'd many hundreds , nay thousands of years ago ? But yet our Authors Antagonist has the face to make nothing of this Argument neither : Because , forsooth , it is not so much the desuetude of thinking of one thing , but the thinking of others , that makes us forget that one thing . What a shuffle is this ! For if the Soul thought on that one thing as well as on other things , it would remember it as well as them . Therefore it is not the thinking of other things , but the not thinking of that , that makes it forgotten . Usus prompt●…s facit , as in general , so in particular . And therefore disuse in any particular slackens at first , and after abolishes the readiness of the Mind to think thereof . Whence sleepiness and sluggishness is the Mother of Forgetfulness , because it disuses the Soul from thinking of things . And as for those seven Chronical Sleepers that slept in a Cave from Decius his time to the reign of Theodosius junior , I dare say it would have besotted them without a Miracle , and they would have rose out of their sleep no more wise than a Wisp ; I am sure not altogether so wise as this awkward Arguer for memory of Souls in their Pre-existent state after so hugely long a discontinuance from it . But for their immediately coming out of an Aethereal Vehicle into a Terrestrial , and yet forgetting their former state , what Example can be imagined of such a thing , unless that of the Messias , who yet seems to remember his former glorious condition , and to pray that he may return to it again ? Though for my part I think it was rather Divine Inspiration than Memory , that enabled him to know that matter , supposing his Soul did pre-exist . Our Authors third and last Argument to prove that lapsed Souls in their Terrestrial condition forget their former state , is from observation how deteriorating changes in this earthly Body spoils or quite destroys the Memory , the Soul still abiding therein ; such as . Casualties , Diseases , and old Age , which changes the tenour of the Spirits , and makes them less useful for memory , as also 't is likely the Brain it self . Wherefore there being a more deteriorating change to the Soul in coming into an earthly Body , instead of an aereal or aethereal , the more certainly will her memory of things which she experienced in that state , be washed out or obliterated in this . Here our Authors Antagonist answers , That though changes in body may often weaken , and sometimes utterly spoil the memory of things past , yet it is not necessary that the Souls changing of her body should therefore do so , because it is not so injurious to her faculties . Which if it were , not onely our Memory , but Reason also should have been casheered and loft by our migration out of those Vehicles we formerly actuated , into these we now enliven ; but that still remaining sound and entire , it is a signe that our Memory would do so too , if we had pre-existed in other bodies before , and had any thing to remember . And besides , if the bare translocation of our Souls out of one body into another , would destroy the memory of things the Soul has experienced , it would follow , that when People by death are summoned hence into the other state , that they shall be quite bereaved of their Memory , and so carry neither applause nor remorse of Conscience into the other World ; which is monstrously absurd and impious . This is the main of his Answer , and most what in his own words . But of what small force it is , we shall now discover , and how little pertinent to the business . For first , we are to take notice that the deteriorating change in the Body , or deteriorating state by change of Bodies , is understood of a debilitative , diminutive , or privative , not depravative deterioration ; the latter of which may be more injurious to the faculties of the Soul , though in the same Body , such a deteriorating change causing Phrensies and outragious Madness . But as sor diminutive or privative deterioration by change , the Soul by changing her Aereal Vehicle for a Terrestrial , is ( comparing her latter state with her former ) much injured in her faculties or operations of them ; all of them are more slow and stupid , and their aptitude to exert the same Phantasms of things that occurred to them in the other State , quite taken away , by reason of the heavy and dull , though orderly constitution of the Terrestrial Tenement ; which weight and stupor utterly indisposes the Soul to recall into her mind the scene of her former state , this load perpetually swaying down her thoughts to the Objects of this . Nor does it at all follow , because Reason is not lost , therefore Memory , if there were any such thing as Pre-existence , would still abide . For the universal principles of Reason and Morality are essential to the Soul , and cannot be obliterated , no not by any death : but the knowledge of any particular external Objects is not at all essential to the Soul , nor consequently the memory of them ; and th●…refore the Soul in the state of silence being stript of them , cannot recover them in her incorporation into a Terrestrial Body . But her Reason , with the general principles thereof , being essential to her , she can , as well as this State will permit , ex●…rcise them upon the Objects of this Scene of the Earth and visible World , so far as it is discovered by her outward senses , she looking out at those windows of this her earthly Prison , to contemplate them . And she has the faculty and exercise of Memory still , in such a sense as she has of sensitive Perception , whose Objects she does remember , being yet to all former impresses in the other state a mere Abrasa Tabula . And lastly , it is a mere mistake of the Opposer , or worse , that he makes the Pre-existentiaries to impute the loss of memory in Souls of their former state , merely to their coming into other Bodies ; when it is not bare change of Bodies , but their descent into worser Bodies more dull and obstupifying , to which they impute this loss of memory in lapsed Souls . This is a real death to them , according to that ancient Aenigm of that abstruse Sage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We live their ●…eath , namely of separate Souls , but are dead to their life . But the changing of our Earthly Body for an Aereal or Aethereal , this is not Death , but Reviviscency , in which all the energies of the Soul are ( not depressed , but ) exalted , and our Memory with the rest quickened ; as it was in Esdras after he had drunk down that Cup ofsered to him by the Angel , full of Liquor like Fire , which filled his Heart with Understanding , and strengthned his Memory , as the Text says . Thus we see how all Objections against the three Reasons of lapsed Souls losing the memory of the things of the other state , vanish into smoak . Wheresore they every one of them single being so sound , all three put together methinks should not fail of convincing the most refractory of this Truth , That though the Soul did pre-exist and act in another state , yet she may utterly forget all the Scenes thereof in this . Pag. 46. Now if the reasons why we lose the remembrance of our former life be greater , &c. And that they are so , does appear in our Answer to the Objections made against the said Reasons , if the Reader will consider them . Pag. 50. And thereby have removed all prejudices , &c. But there is yet one Reason against Pre-existence which the ingenious Author never thought of , urged by the Anti-Pre-existentiaries , namely , That it implies the rest of the Planets peopled with Mankind , it being unreasonable to think that all Souls descended in their lapse to this onely Earth of Ours . And if there be lapsed Souls there , how shall they be recovered ? shall Christ undergo another and another death for them ? But I believe the ingenious Author would have looked upon this but as a mean and trifling Argument , there being no force in any part thereof . For why may not this Earth be the onely Hospital , Nosocomium or Coemeterium , speaking Platonically , of sinfully lapsed Souls ? And then suppose others lapsed in other Planets , what need Christ die again for them , when one drop of his Bloud is sufficient to save myriads of Worlds ? Whence it may seem a pity there is not more Worlds than this Earth to be redeemed by it . Nor is it necessary they should historically know it . And if it be , the Eclipse of the Sun at his Passion by some inspired Prophets might give them notice of it , and describe to them as orderly an account of the Redemption , as Moses does of the Creation , though he stood not by while the World was framed , but it was revealed to him by God. And lastly , it is but a rash and precarious Position , to say that the infinite Wisdom of God has no more ways than one to save lapsed Souls . It is sufficient that we are assured that this is the onely way for the saving of the Sons of Adam ; and these are the fixt bounds of revealed Truth in the Holy Scripture which appertains to us Inhabitants on Earth . But as for the Oeconomy of his infinite Wisdom in the other Planets , if we did but reflect upon our absolute ignorance thereof , we would have the discretion not to touch upon that Topick , unless we intended to make our selves ridiculous , while we endeavour to make others so . Chap. 6. pag. 51. Now as the infinite goodness of the Deity obligeth him always to do good , so by the same to do that which is best , &c. To elude the force of this chief Argument of the Pre-existentiaries , an ingenious Opposer has devised a way which seems worth our considering , which is this ; viz. By making the Idea of God to consist mainly in Dominion and Soveraignty , the Scriptures representing him under no other notion than as the Supream Lord and Soveraign of the Universe . Wherefore nothing is to be attributed to him that enterferes with the uncontroulableness of his Dominion . And therefore , says he , they that assert Goodness to be a necessary Agent that cannot but do that which is best , directly supplant and destroy all the Rights of his Power and Dominion . Nay , he adds afterwards , That this notion of Gods goodness is most apparently inconsistent , not onely with his Power and Dominion , but with all his other moral Perfections . And for a further explication of his mind in this matter , he adds afterwards , That the Divine Will is indued with the highest kind of liberty , as it imports a freedom not onely from foreign Violence , but also from inward Necessity : For spontaneity , or immunity from coaction , without indifferency , carries in it as great necessity as those motions that proceed from Violence or Mechanism . From whence he concludes , That the Divine Will cannot otherwise be determined than by its own intrinsick energie . And lastly , Forasmuch as no Courtisie can oblige , but what is received from one that had a power not to bestow them , if God necessarily acted according to his Goodness , and not out of mere choice and liberty of Will , there were no thanks nor praise due to him ; which therefore would take away the duties of Religion . This is the main of his Hypothesis , whereby he would defeat the force of this Argument for the Pre-existence of Souls , taken from the Goodness of God. Which this Hypothesis certainly would do , if it were true ; and therefore we will briefly examine it . First therefore I answer , That though the Scriptures do frequently represent God as the Lord and Soveraign of the Universe , yet it does not conceal his other Attributes of Goodness and Mercy , and the like . But that the former should be so much inculcated , is in reference to the begetting in the People Awe and Obedience to him . But it is an invalid consequence , to draw from hence that the Idea of God does mainly consist in Dominion and Soveraignty ; which abstracted from his other Attributes of Wisdom and Goodness , would be a very black and dark representation of him , and such as this ingenious Writer could not himself contemplate without aversation and horror . How then can the Idea of God chiefly consist in this ? It is the most terrifying indeed , but not the most noble and accomplishing part in the Idea of the Deity . This Soveraignty then is such as is either bounded or not bounded by any other Attributes of God. If bounded by none , then he may do as well unwisely as wisely , unjustly as justly . If bounded by Wisdom and Justice , why is it bounded by them , but that it is better so to be than otherwise ? And Goodness being as essential to God as Wisdom and Justice , why may not his Soveraignty be bounded by that as well as by the other , and so he be bound from himself of himself to do as well what is best as what is better . This consists with his absolute Soveraignty , as well as the other . And indeed what can be absolute Soveraignty in an intelligent Being , if this be not ? viz. fully and entirely to follow the will and inclinations of its own nature , without any check or controul of any one touching those over whom he rules . Whence , in the second place , it appears that the asserting that Gods goodness is a necessary Agent ( in such a sense as Gods Wisdom and Justice are , which can do nothing but what is wise and just ) the asserting , I say , that it cannot but do that which is the best , does neither directly nor indirectly supplant or destroy any Rights of his Power or Dominion , forasmuch as he does fully and plenarily act according to his own inclinations and will touching those that are under his Dominion . But that his Will is always inclined or determined to what is best , it is the Prerogative of the Divine Nature to have no other Wills nor Inclinations but such . And as for that in the third place , That this notion of Gods Goodness is inconsistent with all his other moral Perfections , I say , that it is so far from being inconsistent with them , that they cannot subsist without it , as they respect the dealings of God with his Creatures . For what a kind of Wisdom or Justice would that be that tended to no good ? But I suspect his meaning is by moral Perfections , Perfections that imply such a power of doing or not doing , as is in humane actions ; which if it be not allowed in God , his Perfections are not moral . And what great matter is it if they be not , provided they be as they are and ought to be , Divine ? But to fancy moral actions in God , is to admit a second kind of Anthropomorphitism , and to have unworthy conceits of the Divine Nature . When it was just and wise for God to do so or so , and the contrary to do otherwise , had he a freedom to decline the doing so ? Then he had a freedom to do unjustly and unwisely . And yet in the fourth place he contends for the highest kind of liberty in the Divine Will , such as imports a freedom not onely from forreign Violence , but also from inward Necessity , as if the Divine Will could be no otherwise determined , than by its own intrinsick Energie , as if it willed so because it willed so ; which is a sad principle . And yet I believe this learned Writer will not stick to say , that God cannot ●…ye , cannot condemn myriads of innocent Souls to eternal Torments . And what difference betwixt Impossibility and Necessity ? For Impossibility it self is onely a Necessity of not doing ; which is here internal , arising from the excellency and absolute perfection of the Divine Nature . Which is nothing like Mechanism for all that ; Forasmuch as it is from a clear understanding of what is best , and an unbyassed Will , which will most certainly follow it , nor is determined by its own intrinsick Energy . That it is otherwise with us , is our imperfection . And lastly , That Beneficence does not oblige the Receiver of it to either Praise or Thanksgiving when it is received from one that is so essentially good , and constantly acts according to that principle , when due occasion is offered , as if it were as absurd as to give thanks to the Sun for shining when he can do no otherwise ; I say , the case is not alike , because the Sun is an inanimate Being , and has neither Understanding nor Will to approve his own action in the exerting of it . And he being but a Creature , if his shining depended upon his Will , it is a greater perfection than we can be assured would belong to him , that he would unfailingly administer Light to the World with such a steadiness of Will , as God sustains the Creation . Undoubtedly all Thanks and Praise is due to God from us , although he be so necessarily good , that he could not but create us and provide for us ; forasmuch as he has done this for our sakes merely ( he wanting nothing ) not for his own . Suppose a rich Christian so inured to the works of Charity , that the Poor were as certain of getting an Alms from him , as a Traveller is to quench his thirst at a publick Spring near the Highway ; would those that received Alms from him think themselves not obliged to Thanks ? It may be you will say , they will thank him , that they may not forfeit his Favour another time . Which Answer discovers the spring of this Misconceit , which seems founded in self-love , as if all Duty were to be resolved into that , and as if there were nothing owing to another , but what implied our own profit . But though the Divine Goodness acts necessarily ▪ yet it does not blindly , but according to the Laws of Decorum and Justice ; which those that are unthankful to the Deity , may find the smart of . But I cannot believe the ingenious Writer much in earnest in these points , he so expresly declaring what methinks is not well consistent with them . For his very words are these : God can never act contrary to his necessary and essential properties , as because he is essentially wise , just and holy , he can do nothing that is foolish , unjust , and wicked . Here therefore I demand , Are we not to thank him and praise him for his actions of Wisdom , Justice , and Holiness , though they be necessary ? And if Justice , Wisdom , and Holiness , be the essential properties of God , according to which he does necessarily act and abstain from acting , why is not his Goodness ? when it is expresly said by the Wisdom of God incarnate , None is good save one , that is God. Which must needs be understood of his essential Goodness . Which therefore being an essential property as well as the rest , he must necessarily act according to it . And when he acts in the Scheme of Anger and Severity , it is in the behalf of Goodness ; and when he imparts his Goodness in lesser measures as well as in greater , it is for the good of the Whole , or of the Universe . If all were Eye , where were the Hearing , &c. as the Apostle argues ? So that his Wisdom moderates the prompt outflowings of his Goodness , that it may not outflow so , but that in the general it is for the best . And therefore it will follow , that if the Pre-existence of Souls comply with the Wisdom , Justice , and Holiness of God , that ▪ none of these restrain his prompt and parturient Goodness , that it must have caused humane Souls to pre-exist or exist so soon as the Spirits of Angels did . And he must have a strange quick-sightedness that can discern any clashing of that act of Goodness with any of the abovesaid Attributes . Chap. 7. pag. 56. God never acts by mere Will or groundless Humour , &c. We men have unaccountable inclinations in our irregular and depraved Composition , have blind lusts or desires to do this or that , and it is our present ease and pleasure to fulfil them ; and therefore we fancy it a priviledge to be able to execute these blind inclinations of which we can give no rational account , but that we are pleased by fulfilling them . But it is against the Purity , Sanctity , and Perfection of the Divine Nature , to conceive any such thing in Him ; and therefore a weakness in our Judgments to fancy so of him , like that of the Anthropomorphites , that imagined God to be of Humane shape . Pag. 59. That God made all things for himself . It is ignorance and ill nature that has made some men abuse this Text to the proving that God acts out of either an humourous or selfish principle , as if he did things merely to please himself as self , not as he is that soveraign unself-inreressed Goodness , and perfect Rectitude , which ought to be the measure of all things . But the Text implies no such matter ▪ For if you make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Compound of a Preposition and Pronoun , that so it may signifie [ for himself ] which is no more than propter se , it then will import that he made all things to satisfie his own Will and Pleasure , whose Will and Pleasure results from the richness of his eternal Goodness and Benignity of Nature , which is infinite and ineffable , provided always that it be moderated by Wisdom , Justice , and Decorum . For from hence his Goodness is so stinted or modified , that though he has made all things for his own Will and Pleasure who is infinite Goodness and Benignity , yet there is a day of Evil for the Wicked , as it follows in the Text , because they have not walked answerably to the Goodness that God has offered them ; and therefore their punishment is in behalf of abused Goodness . And Bayns expresly interprets this Text thus : Universa propter seipsum fecit Dominus ; that is , says he , Propter bonitatem suam ; juxta illud Augustini , DE DOCTRINA CHRISTIANA , Quia bonus est Deus , sumus & in quantum sumus boni sumus . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a Compound of a Participle and a Pronoun , and then it may signifie [ for them that answer him ] that is , walk anserably to his Goodness which he affords them , or [ for them that obey him ] either way it is very good sence . And then in opposition to these , it is declared , that the Wicked , that is , the Disobedient or Despisers of his Goodness , he has ( not made them wicked , but they having made themselves so ) appointed them for the day of Evil. For some such Verb is to be supplied as is agreeable to the matter , as in that passage in the Psalms ; The Sun shall not burn thee by day , neither the Moon by night . Where [ burn ] cannot be repeated , but some other more suitable Verb is to be supplied . Chap. 8. pag. 63. Since all other things are inferiour to the good of Being . This I suppose is to be understood in such a sence as that saying in Job , Skin for skin , and all that a man has , will he give for his life . Otherwise the condition of Being may be such , as it were better not to be at all , whatever any dry-fancied Metaphysicians may dispute to the contrary . Pag. 67. Indeed they may be morally immutable and illapsable ; but this is Grace , not Nature , &c. Not unless the Divine Wisdom has essentially interwoven it into the natural constitution of our Souls , that as after such a time of the exercise of their Plaistick on these Terrestrial Bodies , they , according to the course of Nature , emerge into a plain use of their Reason , when for a time they little differed from Brutes ; so after certain periods of time well improved to the perfecting their Nature in the sense and adherence to Divine things , there may be awakened in them such a Divine Plastick faculty , as I may so speak , as may eternally fix them to their Celestial or Angelical Vehicles , that they shall never relapse again . Which Faculty may be also awakened by the free Grace of the Omnipotent more maturely : Which if it be , Grace and Nature conspire together to make a Soul everlastingly happy . Which actual Immutability does no more change the species of a Soul , than the actual exercise of Reason does after the time of her stupour in Infancy and in the Womb. Pag. 67. I doubt not but that it is much better for rational Creatures , &c. Namely , such as we experience our humane Souls to be . But for such kind of Intellectual Creatures as have nothing to do with matter , they best understand the priviledges of their own state , and we can say nothing of them . But for us under the conduct of our faithful and victorious Captain , the Soul of the promised Messias , through many Conflicts and Tryals to emerge out of this lapsed state , and regain again the possession of true Holyness and Vertue , and therewith the Kingdom of Heaven with all its Beauty and Glories , will be such a gratification to us , that we had never been capable of such an excess thereof , had we not experienced the evils of this life , and the vain pleasures of it , and had the remembrance of the endearing sufferings of our blessed Saviour , of his Aids and Supports , and of our sincere and conscientious adhering to him , of our Conflicts and Victories to be enrolled in the eternal Records of the other World. Pag. 69. Wherefore as the Goodness of God obligeth him not to make every Planet a fixt Star , or every Star a Sun , &c. In all likelihood , as Galilaeus had first observed , every fixed Star is a Sun. But the comparison is framed according to the conceit of the Vulgar . A thing neither unusual with , nor misbecoming Philosophers . Pag. 69. For this were to tye him to Contradictions , viz. to turn one specifical form or essence into another . Matter indeed may receive several modifications , but is still real Matter , nor can be turned into a Spirit ; and so Spirits specifically different , are untransmutable one into another , according to the distinct Idea's in the eternal Intellect of God. For else it would imply that their essential properties were not essential properties , but loose adventitious Accidents , and such as the essence and substance of such a Spirit , could subsist as well without as with them , or as well with any others as with these . Pag. 69. That we should have been made peccable and liable to defection . And this may the more easily be allowed , because this defection is rather the affecting of a less good , than any pursuing of what is really and absolutely evil . To cavil against Providence for creating a Creature of such a double capacity , seems as unreasonable as to blame her for making Zooph●…ton's , or rather Amphibion's . And they are both to be permitted to live according to the nature which is given them . For to make a Creature fit for either capacity , and to tye him up to one , is for God to do repugnantly to the Workmanship of his own hands . And how little hurt there is done by experiencing the things of either Element to Souls that are reclaimable , has been hinted above . But those that are wilfully obstinate , and do despite to the Divine Goodness , it is not at all inconsistent with this Goodness , that they bear the smart of their obstinacy , as the ingenious Author argues very well . Chap. 9. pag. 73. Have asserted it to be impossible in the nature of the thing , &c. And this is the most solid and unexceptionable Answer to this Objection , That it is a Repugnancy in Nature , that this visible World that consists in the motion and succession of things , should be either ab aeterno , or insnite in extension . This is made ou●… clearly and amply in Dr. H. Moore 's Enchiridion Metaphysicum , cap. 10. which is also more briefly toucht upon in his Advertisements upon Mr. Jos Glanvil's Letter written to him upon the occasion of the Stirs at Tedworth , and is printed with the second Edition of his Saducismus Triumphatus . We have now seen the most considerable Objections against this Argument from the Goodness of God for proving the Pre-existence of Souls , produced and answered by our learned Author . But because I find some others in an Impugner of the Opinion of Pre-existence urged with great confidence and clamour , I think it not amiss to bring them into view also , after I have taken notice of his acknowledgment of the peculiar strength of this Topick , which he does not onely profess to be in truth the strongest that is made use of , but seems not at all to envy it its strength , while he writes thus . That God is infinitely good , is a Position as true as himself ; nor can he that is furnished with the Reason of a man , offer to dispute it . Goodness constitutes his very Deity , making him to be himself : for could he be arayed with all his other Attributes separate and abstract from this , they would be so f●…r from denominating him a God , that he would be but a prodigious Fiend , and plenipotentiary Devil This is something a rude and uncourtly Ass●…veration , and unluck●…y div●…on of the Godhead into two parts , and calling one part a Devil . But it is not to be imputed to any impiety in the Author of No-Pre-existence , but to the roughness and boarishness of his style , the texture whereof is not onely Fustian , but over-often hard and stiff Buckram . He is not content to deny his assent to an Opinion , but he must give it disgraceful Names . As in his Epistle to the Reader , this darling Opinion of the greatest and divinest Sages of the World visiting of late the Studies of some of more than ordinary Wit and learning , he compares it to a Bug and sturdy Mendicant , that pretends to be some Person of Quality ; but he like a skilful Beadle of Beggars , lifting up the skirts of her Veil , as his Phrase is , shews her to be a Counterfeit . How this busie Beadle would have behaved himself , if he had had the opportunity of lifting up the skirts of Moses's Veil when he had descended the Mount , I know not . I dare not undertake for him , but that according to the coarsness of his phancy he would have mistaken that lucid Spirit shining through the skin of Moses's face , for some fiery Fiend , as he has somewhere the Spirit of Nature for an Hobgobling . But there is no pleasure in insisting upon the rudenesses of his style ; he is best where he is most unlike himself , as he is here in the residue of his Description of the Divine Goodness . 'T is Goodness , says he , that is the Head and Glory of Gods perfect Essence ; and therefore when Moses importuned him for a Vision of his Glory , he engaged to display his Goodness to him . Could a man think that one that had engaged thus far for the infiniteness of Gods Goodness , for its Headship over the other Attributes , for its Glory above the rest , nay for its Constitutiveness of the very Deity , as if this were the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God himself , the rest of Him divided from this , a prodigious Fiend , or plenipotentiary Devil , should prove the Author of No-Pre-existence a very contradiction to this Declaration ? For to be able to hold No-Pre-existence , he must desert the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God , and betake himself to the Devil-part of him , as he has rudely called it , to avoid this pregnant proof for Pre-existence taken from the infinite Goodness of God. And indeed he has pickt out the very worst of that black part of God to serve his turn , and that is Self will in the worst sence . Otherwise Goodness making God to be himself , if it were his true and genuine Self-will , it were the Will of his infinite Goodness , and so would necessarily imply Pre-existence . But to avoid the dint of this Argument , he declares in the very same Section for the Supremacy of the Will over the Goodness of the Divine Nature . Which is manifestly to contradict what he said before , That Goodness is the Head and Glory of Gods perfect Essence . For thus Will must have a Supremacy over the Head of the Deity . So that there will be an Head over an Head , to make the God-head a Monster . And what is most insufferable of all , That he has chosen an Head out of the Devil-part of the Deity , to use his own rude expression , to controul and lord it over what is the onely God himself , the rest a Fiend separate from this , according to his own acknowledgment . These things are so infinitely absurd , that one would think that he could have no heart to go about to prove them ; and yet he adventures on it , and we shall briefly propose and answer what he produceth . And this Supremacy of the Will , saith he , over the Goodness of the Divine Nature , may be made out both by Scripture and other forcible Evidences . The Scriptures are three ; the first , Psal. 135. 6. Whatsoever the Lord pleased , that did he in heaven , and in the earth , and in the seas , and in all deep places . Now if we remember but who this Lord is , viz. he whom Goodness makes to be himself , we may easily be assured what pleased him , namely , that which his Wisdom discerned to be the best to be done ; and therefore it is very right , that whatsoever he pleased he should do throughout the whole Universe . The second place is Mat. 20. 15. Is it not lawful for me to do what I will with mine own ? Yes I trow , every one must acknowledge that God has an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original ) to dispose of what is his own ; and indeed all is his . No one has either a right or power to controul him . But this does not prove that he ever disposes of any thing otherwise than according to his Wisdom and Goodness . If his Goodness be ever limited , it is limited by his Wisdom , but so then as discerning such a limitation to be for the best . So that the measure of Wisdoms determination is still Goodness , the only Head in the Divine Nature , to which all the rest is subordinate . For that there are different degrees of the Communication of the Divine Goodness in the Universe , is for the good of the Whole . It is sufficient to hint these things ; it would require a Volume to enlarge upon them . And then for the last place , Exod. 33. 19. I will be gracious to whom I will be gracious . This onely implies that he does pro suo jure , and without any motive from any one but himself , communicate more of his Goodness to some Men or Nations than others . But that his Wisdom has not discovered this to be best for the whole constitution of things , I challenge any one to prove . But of this we shall have occasion to speak more afterward . These are the Scriptures . The other forcible Evidences are these : The first , The late Production of the World. The second , The patefaction of the Law but to one single People , namely , the Jews . The third , The timing the Messias's Nativity , and bringing it to pass , not in the Worlds Infancy or Adolescence , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 1. 2. in its declining Age. The fourth , The perpetuity of Hell , and interminableness of those Tortures which after this life shall incessantly vex the impious . The fifth and last , God 's not perpetuating the Station of Pre-existent Souls , and hindering them from lapsing into these Regions of Sin and Death . These he pretends to be forcible Evidences of the Soveraignty of Gods Will over his Goodness , forasmuch as if the contrary to all these had been , it had been much more agreeable to the Goodness of God. As for the first of these forcible Arguments , we have disarmed the strength thereof already , by intimating that the World could not be ab aeterno . And if it could not be ab aeterno , but must commence on this side of Eternity , and be of finite years , I leave to the Opposer to prove that it has not been created as soon as it could be ; and that is sufficient to prove that its late Production is not inconsistent with that principle , that Gods Goodness always is the measure of his Actions . For suppose the World of as little continuance as you will , if it was not ab aeterno , it was once of as little ; and how can we discern but that this is that very time which seems so little to us ? As for the second , which seems to have such force in it , that he appeals to any competent Judge , if it had not been infinitely better that God should have apertly dispensed his Ordinances to all Mankind , than have committed them onely to Israel in so private and clancular a manner ; I say , it is impossible for any one to be assured that it is at all better . For first , If this Priviledge which was peculiar , had been a Favour common to all , it had lost its enforcement that it had upon that lesser number . Secondly , It had had also the less surprizing power with it upon others that were not Jews , who might after converse with that Nation , and set a more high price upon the Truths they had travelled for , and were communicated to them from that People . Thirdly , The nature of the thing was not fitted for the universality of Mankind , who could not be congregated together to see the Wonders wrought by Moses , and receive the Law with those awful circumstances from Mount Sinai or any Mount else . Fourthly , All things happened to them in Types , and themselves were a Type of the true Israel of God to be redeemed out of their Captivity under Sin and Satan , which was worse than any Aegyptian Servitude : Wherefore it must be some peculiar People which must be made such a Type , not the whole World. Fifthly , Considering the great load of the Ceremonial Law which came along with other more proper Priviledges of the Jews , setting one against another , and considering the freedom of other Nations from it , unless they brought any thing like it upon themselves , the difference of their Conditions will rather seem several Modifications of the communicated Goodness of God to his Creatures , than the neglecting of any : Forasmuch as , sixthly and lastly , though all Nations be in a lapsed condition , yet there are the Reliques of the Eternal Law of Life in them . And that things are no better with any of them than they are , that is a thousand times more rationally resolved into their demerits in their pre-existent state than into the bare Will of God , that he will have things for many Ages thus squalid and forlorn , merely because he will. Which is a Womans Reason , and which to conceive to belong to God , the Author of No-Pre-existence has no reason , unless he will alleadge that he was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Ancients for this very cause . Wherefore the Divine Nemesis lying upon the lapsed Souls of men in this Terrestrial State , whose several Delinquencies in the other World and the degrees thereof God alone knows , and according to his Wisdom and Justice disposes of them in this : It is impossible for any one that is not half crazed in his Intellectuals , to pretend that any Acts of Providence that have been since this Stage of the Earth was erected , might have been infinitely better otherwise than they have been , or indeed better at all . Power , Wisdom , Goodness , sure did frame This Universe , and still guide the same ; But thoughts from Passion sprung , deceive Vain Mortals : No man can contrive A better course than what 's been run Since the first circuit of the Sun. This Poetical Rapture has more solid truth in it than the dry Dreams and distorted Fancies , or Chimerical Metamorphoses of earthly either Philosophers or Theologs , that prescinding the rest of the Godhead from his Goodness , make that remaining part a foul Fiend or Devil ; and yet almost with the same breath pronounce the Will of this Devil of their own making , which is the most poysonous part of him , to have a Supremacy o●…er the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over the Divine Goodness ; which makes God to be Himself , that is , to be God , and not a plenipotentiary Devil . Wherefore we see from these few small hints , ( for it were an infinite Argument fully to prosecute ) how feeble or nothing forcible this second Evidence is . Now for the third Evidence , The timing of the Messiah's Nativity , That it was not in the Infancy of the World , but rather in its declining Age , or in the latter times . In which times the Ancient of Days , according to his counsel and purpose , ( which the Eternal Wisdom that was to be incarnate assented and subscribed to ) sent his Son into the World , the promised Messiah . This did the Ancient of Days and the Eternal Wisdom agree upon . But oh the immense Priviledge of Tou●…h and Confidence ! The Author of No-Pre existence says , it had been better by far , if they had agreed upon the Infancy of the World. As if this young Divine were wiser than the Ancient of Days , or the Eternal Wisdom itself . I , but he will modestly reply . That he acknowledges that the Ancient of Days and the Eternal Wisdom are wiser than he , but that they would not make use of their Wisdom . They saw as clearly as could be , that it was far better that the Messiah should come in the Infancy of the World ; but the Father would not send him then , merely because he would not send him : That his Will might act freely as mere Will prescinded from Wisdom and Goodness . This is the plain state of the business , and yet admitted by him , who with that open freeness and fulness professes , that 〈◊〉 the Divine Goodness from the Godhead , what remains is a prodigious Fiend or Devil . What is then mere Will and Power left alone , but a blind Hurricane of Hell ? which yet must have the Supremacy , and over-power the Divine Wisdom and Goodness itself . His Zeal against . Pre-existence has thus infatuated and blinded this young Writers Intellectuals , otherwise he had not been driven to these Absurdities , if he had been pleased to admit that Hypothesis . As also that Wisdom and Justice , and Fitness and Decorum attend the Dispensation of Divine Goodness ; so that it is not to be communicated to every Subject after the most ample manner , nor at every time , but at such times , and to such Subjects , and in such measures as , respecting the whole compages of things , is for the best . So that Goodness ●…ears the Soveraignty , and according to that Rule , perpetually all things are administred , though there be a different Scene of things and particulars in themselves vastly varying in Goodness and Perfection one from another as the parts of the Body do . And so for Times and Ages , every season of the year yield different Commodities : nor are we to expect Roses in Winter , nor Apples and Apricocks in Spring . Now the infinite and incomprehensible Wisdom of God comprehending the whole entire Scene of his Providence , and what references there are of one thing to another , that this must be thus and thus , because such and such things preceded : and because such things are , such and such must be consequent ; which things past and to come lie not under our eye : I say , if this hasty Writer had considered this , he need not have been driven to such a rude solution of this present Problem , why the Messiah came no sooner into the World , viz. Merely because God willed it should be so , though it had been far better if it had been otherwise ; but he would have roundly confessed , that undoubtedly this was the best time and the fittest , though it was past his reach to discover the reasons of the fitness thereof . This as it had been the more modest , so it had been the more solid solution of this hard Problem . I but then it had not put a bar to this irrefragable Argument from the Goodness of God , for proving Pre-existence : Which he is perswaded in his own Conscience is no less than a demonstration , unless it be acknowledged that the Will of God has a Supremacy over his Goodness ; and therefore in spight to that abhorred Dogma of Pre-existence , he had rather broach such wild stuff against the glory of God , than not to purchase to himself the sweet conceit of a glorious victory over such an Opinion that he has taken a groundless toy against , and had rather adventure upon gross Blasphemies than entertain it . The devout Psalmist , Psal. 36. speaking of the Decrees of God and his Providence over the Creation , Thy righteousness , says he , is as the great mountains , thy judgments are a great deep . And St. Paul , Rom. 11. after he has treated of intricate and amazing points , cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments , and his ways past finding out ! Now according to the rudeness of our young Writer , there is no such depth of Wisdom , or unsearchablen●…ss in the Judgments and Decrees of God and his Providences in the World that most amaze us , but the reasons of them lie very obvious and shallow . Where we fancy that things might have been better otherwise , ( though of never so grand import , as the coming of the Messiah is ) it is easily resolved into the Supremacy of the Will of God , which it has over his Wisdom and Goodness . He willed it should be so , because he would it should be so , though it had been sar better if the Messiah had come sooner . But see the difference betwixt an inspired Apostle , and a young hot-headed Theologist : This latter resolves these unsearchable and unintelligible Decrees of God and passag●…s of Providence , into the mere Will of God , lording it over the Divine Wisdom and Goodness : But the Apostle , by how much more unsearchable his Judgments and Decrees are , and the ways of his Providence past finding our , the greater he declares the depth of the richness of his Wisdom , which is so ample , that it reaches into ways and methods of doing for the best beyond the Understandings of men . For most assuredly , while the depth of the Wisdom of God is acknowledged to carry on the ways of Providence , it must be also acknowledged that it acts like itself , and chuseth such ways as are best , and most comporting with the Divine Goodness ; or else it is not an act of Wisdom , but of Humour or Oversight . But it may be the Reader may have the curiosity to hear briesly what those g●…at Arguments are , that should induce this young Writer so confidently to pronounce , that it had been far better that the Messiah should have come in the Infancy of the World , than in the times he came . The very quintessence of the force of his arguing extracted out of the verbosity of his affected style , is neither more nor less than this : That the World before the coming of Christ , who was to be the Light of the World , was in very great Darkness ; and therefore the sooner he came , the better . But to break the assurance of this Arguer for the more early coming of Christ , First , we may take notice out of himself , chap. 3. That the Light of Nature is near akin not onely to the Mosaick Law , but ●…o the Gospel itself ; and that even then there were the assistances of the Holy Ghost to carry men on to such vertuous Accomplishments as might avail them to eternal Salvation . This he acknowledges probable , and I have set it down in his own words . Whence considering what a various Scene of things there was to be from the Fall of Adam to the end of the World , it became the great and wise Dramatist not to bring upon the Stage the best things in the first Act , but to carry on things pompously and by degrees ; something like that Saying of Elias , Two thousand years under the Light of Nature , two thousand under the Law , and then comes the Nativity of the Messiah , and after a due space the happy Millennium , and then the Final Judgment , the compleated Happiness of the Righteous in Heaven , and the Punishment of the Wicked in Hell-fire . But to hasten too suddenly to the best , is to expect Autumn in Spring , and Virility or Old Age in Infancy or Childhood , or the Catastrophe of a Comedy in the first Act. Secondly , we may observe what a weak Disprover he is of Pre-existence , which like a Gyant would break in upon him , were it not that he kept him out by this false Sconce of the Supremacy of the Divine Will over his Wisdom and Goodness ; which Conceit , how odious and impious it is , has been often enough hinted already . But letting Pre-existence take place , and admitting that there is , according to Divine Providence , an orderly insemination of lapsed Souls into humane Bodies , through the several Ages of the World , whose lapses had several circumstantial differences , and that men therefore become differently sitted Objects of Grace and Favour ; how easie is it to conceive God according to the fitnesses of the generality of Souls in such or such periods of times , as it was more just , agreeable , or needful for them , so and in such measures to have dispensed the Gifts of his ever-watchful and all-comprehending Providence to them , for both time and place . This one would think were more tolerable than to say , That God wills merely because he wills ; which is the Character of a frail Woman , rather than of a God , or else , as this Writer himself acknowledges , of a Fiend or Devil . For such , says he , is God in the rest of his Attributes , if you seclude his Goodness . What then is that action which proceeds onely from that part from which Goodness is secluded ? So that himself has dug down the Sconce he would entrench himself in , and lets Pre-existence come in upon him , whether he will or no , like an armed Giant ; whom let him abhor as much as he will , he is utterly unable to resist . And thirdly and lastly , Suppose there were no particular probable account to be given by us , by reason of the shortness of our Understandings ▪ and the vast fetches of the all-comprehensive Providence of God , why the coming of the Messiah was no earlier than it was ; yet according to that excellent Aphorism in Morality and Politicks , Optimè praesum●…ndum est de Magistratu , we should hope , nay ●…e assured it was the best that he came when he did , it being by the appointment of the infinite good and all-wise God ▪ and cry out wi●…h St. Paul , Oh the depth of the riches of both the wisdom and knowledge of God! How unsearchable are his judgments , and his ways past finding out ! And in the Psalmist , Thy judgments are like a great deep , O Lord , thou preservest man and beast . And so acknowledge his Wisdom and Goodness in the ordering his Creatures , even there where his ways are to our weak and scant Understandings most inexplicable and unsearchable . Which Wisdom and Goodness as we have all reason to acknowledge in all matters , so most of all in matters of the greatest concernment , that there most assuredly God wills not thus or thus merely because he wills , but because his Wisdom discerns that it is for the best . And this is sufficient to shew the weakness of this third Evidence for proving the Supremacy of the Divine Will over his Wisdom an●… Goodness . His fourth Evidence is , The Perpetuity of Hell , and interminableness of those Tortures which after this life vex the Wicked . For , says he , had the penalties of mens sins here been rated by pure Goodness , free and 〈◊〉 by any other principle , it is not pro●…able that th●…y should have been punished by an eternal Calamity , the pleasures of them being 〈◊〉 and sugitive . Thu●… he argues , 〈◊〉 〈◊〉 in the very same ●…ords ; and there 〈◊〉 〈◊〉 , that the ●…thority of Gods 〈◊〉 〈◊〉 , and ●…ro suo 〈◊〉 , having the Supremacy over his Goodness , over-swayed the more benign Decree ; and Will , because it would have it so , doomed sinners to these eternal Torments . But I would ask this Sophister , Did the Will of God in good earnest sentence sinners thus in Decree , merely because he willed it , not because it was either good or just ? What a black and dismal Reproach is here cast upon the Divine Majesty ! That he sentences sinners thus because he will , not because it is just . The sence whereof is , So he will do , right or wrong . But the Patriarch Abraham was of another mind , Shall not the Judge of the whole Earth do right ? This he said even to Gods face , as I may so speak . Wherefore God doing nothing but what is just , does nothing but what is also good . For Justice is nothing but Goodness modified . Not is it asserted by those that make Goodness the measure of Gods Providence , that the modification and moderation thereof is not by his Wisdom and Justice . So that this Sophister pu●…s [ pure ] to Goodness , merely to obscure the s●…nce , and put a Fallacy upon his Reader . The sins of men here are not rated by pure Goodness , but by that modification of Goodness which is termed Justice ; which is not a distinct principle from Goodness , but a branch thereof , or Goodness it self under such a modification , not mere Will acting because it will , right or wrong , good or evil . Wherefore the state of the Question is not , whether the eternal Torments of Hell are consistent with the pure Goodness of God , but with his Justice . But if they are eternal merely from his Will , without any respect to Justice , his Will does will what is infinitely beyond the bounds of what is just , because endless is infinitely beyond that which has an end . Such gross Absurdities does this Opposer of Pre-existence run into , to setch an Argument from the supposititious Supremacy of the Will of God over his Wisdom and Goodness . But as touching the Question rightly proposed , whether the Perpetuity of Hell to sinners consists with the Justice of God , a man ought to be chary and wary how he pronounces in this point , that he slip not into what may prove disadvantageous to the Hearer . For there are that will be scandalized , and make it serve to an ill end , whether one declare for eternal Torments of Hell , or against them . Some being ready to conclude from their Eternity , that Religion itself is a mere Scarecrow that frights us with such an incredible Mormo ; others to indulge to their Pleasures , because the Comm●…tion is not frightful enough to deter them from extravagant Enjoyments , if Hell Torments be not eternal . But yet I cannot but deem it a piece of great levity in him that decided the Controversie , as the complesant Parson did that about the May-pole ; they of his Parish that were for a May-pole , let them have a May-pole ; but they that were not for a May-pole , let them have no May-pole . But this in sobriety one may say , that the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture is indifferent to signifie either that which is properly everlasting , or that which lasts a long time . So that by any immediate infallible Oracle , we are not able to pronounce for the Eternity or Perpetuity of Hell-torments . And the Creeds use the phrase of Scripture , and so some may think that they have the same latitude of interpretation . But it is the safest to adhere to the sence of the Catholick Church , for those that be bewilder'd in such Speculations . But what the Writer of No-Pre-existence argues from his own private Spirit , though it be not inept , yet it is not over-firm and solid . But that the Penancies of Reprobates are endless , I shall ever thus perswade my self , saith he , either the Torments of Hell are eternal , or the Felicities of Heaven are but temporary ( which I am sure they shall never be : ) for the very same word that is used to express the permanence of the one , measures out the continuance of the other ; and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes everlasting life , a blessedness that shall never end , ( Mat. 25. ult . ) what can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse signifie , but perpetual punishment , a misery that shall never cease ? This is pretty handsomly put together , but as I said , does not conclude firmly what is driven at . For it being undeniably true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well that which onely is of a long continuance , as what is properly everlasting ; and it being altogether rational , that when words have more significations than one , that signification is to be applied that is most agreeable to the subject it is predicated of , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that higher sence of property and absolutely everlasting , not being applicable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but upon this Writers monstrous supposition that the Will of God has a Supremacy over his Wisdom , Goodness , and Justice ( as if the righteous God could act against his own Conscience , which no honest man can do ) it is plain , that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie properly everlasting , that there is no necessity that it should signifie so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but have that other signification of long continuance , though not of everlastingness , and that continuance so long , as if considered , would effectually rouze any man out of his sins ; and Eternity not considered , will not move him . This one would think were enough to repress the confidence of this young Writer . But I will adde something more out of his fellow Anti-Pre-existentiary . That Comminations are not , though Promises be obligatory . Forasmuch as in Comminations the Comminator is the Creditor , and he that is menaced the Debtor that owes the punishment ( with which that Latine Phrase well agrees , dare poena●… ) but in Promises , he that promiseth becomes Debtor , and he to whom the Promise is made , Creditor . Whence the Promiser is plainly obliged to make good his Promise , as being the Debtor : But the Comminator , as being the Creditor , is not obliged to exact the punishment , it being in the power of any Creditor to remit the Debt owing him if he will. Wherefore in this Commination of eternal fire , or everlasting punishment , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie here properly everlasting , as well as in everlasting life , yet because this latter is a Promise , the other onely a Commination , it does not follow , that as surely as the Righteous shall be rewarded with everlasting life , so surely shall the Wicked be punished with everlasting fire , in the most proper and highest extent of the signification of the word . Because God in his Comminations to the Wicked is onely a Creditor , and has still a right and power to remit either part or the whole Debt ; but to the Righteous , by vertue of his Promise , he becomes a Debtor , and cannot recede , but must punctually keep his word . To all which I adde this Challenge : Let this Writer , or any else if they can , demonstrate that a Soul may not behave herself so perversely , obstinately , and despightfully against the Spirit of Grace , that she may deserve to be made an everlasting Hackstock of the Divine Nemesis , even for ever and ever . And if she deserve it , it is but just that she have it ; and if it be just , it is likewise good . For Justice is nothing else but Goodness modified in such fort , as Wisdom and sense of Decorum sees fittest . But the Election of Wisdom being always for the best , all things considered , it is plain that Justice and the execution thereof , is for the best ; and that so Goodness , not mere Will upon pretence of having a Supremacy over Goodness , would be the measure of this sentencing such obdurate sinners to eternal punishment . And this eternal punishment as it is a piece of vindicative Justice upon these obdurate sinners , so it naturally contributes to the establishment of the Righteous in their Celestial Happiness . Which , this Opposer of Pre-existence objects somewhere , if Souls ever fell from , they may fall from it again . But these eternal Torments of Hell , if they needed it , would put a sure bar thereto . So that the Wisdom and Goodness also of God is upon this account concerned in the eternal punishments of Hell , as well as his Justice . That it be to the unreclaimable , as that Orphick Hemistichium calls it , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The fifth and last forcible Argument , as he calls them , for the proving the Soveraignty of Gods Will over his Goodness , is this . If Gods Goodness , saith he , be not under the command of his Will , but does always what is best , why did it not perpetuate the Station of Pre-existent Souls , and hinder us ( if ever we were happy in a sublimer state ) from lapsing into these Regions of Sin and Death ? But who does not at first sight discern the weakness of this Allegation ? For it is plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an absurd thing , and contrary to Reason , to create such a species of Being , whose nature is free and mutable , and at the first dash to dam up or stop the exercise of that freedom and capacity of change , by confining it to a fixt Station . As ridiculous as to suppose a living Creature made with wings and feet , and yet that the Maker thereof should take special care it should never flie nor go . And so likewise , that the mere making of such an Order of Beings as have a freedom of Will , and choice of their Actions , that this is misbecoming the Goodness of God , is as dull and idiotical a conceit , and such as implies that God should have made but one kind of Creature , and that the most absolutely and immutably happy that can be , or else did not act according to his Goodness , or for the best : Which is so obvious a Falshood , that I will not confute it . But it is not hard to conceive that he making such a free-willed Creature as the Souls of men , simul cum mundo condito , and that in an happy condition , and yet not fixing them in that Station , may excellently well accord with the Soveraignty of his Goodness , nor any one be constrained to have recourse to the Supremacy of his Will over his Goodness , as if he did it because he would do it , and not because it was best . For what can this freedom of Will consist in so much as in a temptableness by other Objects that are of an inseriour nature , not so divine and holy as the other , to which it were the security of the Soul to adhere with all due constancy , and therefore her duty . But in that she is temptable by other Objects , it is a signe that her present enjoyment of the more Divine and Heavenly Objects , are not received of her according to their excellency , but according to the measure and capacity of her present state , which though very happy , may be improved at the long run , and in an orderly series of times and things , whether the Soul lapse into sin or no. For accession of new improvements increaseth Happiness and Joy. Now therefore , I say , suppose several , and that great numbers , even innumerable myriads of pre-existent Souls , to lapse into the Regions of Sin and Death , provided that they do not sin perversely and obstinately , nor do despight to the Spirit of Grace , nor refuse the advantageous offers that Divine Providence makes them even in these sad Regions , why may not their once having descended hither tend to their greater enjoyment , when they shall have returned to their pristine S●…tion ? And why may not the specifical nature of the Soul be such , that it be essentially interwoven into our Being , that after a certain period of times or ages , whether she sin or no , she may arrive to a fixedness at last in her heavenly Station with greater advantage to such a Creature , than if she had been fixed in that state at first . The thing may seem least probable in those that descend into these Regions of Sin and Mortality . But in those that are not obstinate and refractorie , but close with the gracious means that is offered them for their recoverie , their having been here in this lower State , and retaining the memorie ( as doubtless they do ) of the transactions of this Terrestrial Stage , it naturally enhances all the enjoyments of the pristine selicitie they had lost , and makes them for ever have a more deep and vivid resentment of them . So that through the richness of the Wisdom and Goodness of God , and through the Merits and conduct of the Captain of their Salvation , our Saviour Jesus Christ , they are , after the strong conslicts here with sin and the corruptions of this lower Region , made more than Conquerours , and greater gainers upon the losses they sustained before from their own solly . And in this most advantageous state of things , they become Pillars in the Temple of God , there to remain for ever and ever . So that unless straying Souls be exceedingly perverse and obstinate , the exitus of things will be but as in a Tragick Comedy , and their perverseness and obstinacie lies at their own doors for those that finally miscarrie , whose number this confident Writer is to prove to be so considerable that the enhanced happiness of the standing part of pre-existent Souls and the recovered does not far preponderate the infelicitie of the others condition . Which if he cannot do , as I am confident he cannot , he must acknowledge , That God in not forcibly fixing pre-existent Souls in the state they were first created , but leaving them to themselves , acted not from the Supremacy of his Will over his Goodness , but did what was best , and according to that Soveraign Principle of Goodness in the Deitie . And now for that snitling Dilemma of this eager Opposer of Pre-existence , touching the freedom of acting and mutabilitie in humane Souls , whether this mutabilitie be a Specifick property and essential to them , or a separable Accident . For if it were essential , says he , then how was Christ a persect man , his humane nature being ever void of that lapsabilitie which is essential to humanitie ? and how come men to retain their specifick nature still , that are translated to Celestial happiness , and made unalterable in the condition they then are ? To this I answer , That the Pre-existentiaries will admit , that the Soul of the Messiah was created as the rest , though in an happie condition , yet in a lapsable ; and that it was his peculiar merit , in that he so faithfully , constantly , and entirely adhered to the Divine Principle , incomparably above what was done by others of his Classis , not withstanding that he might have done otherwise ; and therefore they will be forward to extend that of the Author to the Hebrews . chap. 1. v. 8. ( Thy Throne , O God , is for ever and ever , the Scepter of Righteousness is the Scepter of thy Kingdom . Thou hast loved Righteousness , and hated Iniquity ; therefore God , even thy God , hath anointed thee with the Oyl of Gladness above thy Fellows ) to his behaviour in his pre-existent state , as well as in this . And whenever the Soul of Christ did exist , if he was like us in all things , sin onely excepted , he must have a capacitie of sinning , though he would not sin ; that capacitie not put into act being no sin , but an Argument of his Vertue , and such as if he was always devoid of , he could not be like us in all things , sin onely excepted . For posse peccare non est peccatum . And as ●…or humane Souls changing their Species in their unalterable heavenly happiness , the Species is not then changed , but perfected and compleated ; namely , that facultie or measure of it in their Plastick , essentially latitant there , is by the Divine Grace so awakened , after such a series of time and things , which they have experienced , that now they are sirmly united to an heavenly Body or ethereal Vehicle for ever . And now we need say little to the other member of the Dilemma , but to declare , that free will , or mutability in humane Souls , is no separable Accident , but of the essential contexture of them ; so as it might have its turn in the series of things . And how consistent it was with the Goodness of God and his Wisdom , not to suppress it in the beginning , has been sufficiently intimated above . Wherefore now forasmuch as there is no pretext that either the Wisdom or Justice of God should streighten the time of the creation of humane Souls , so that their existence may not commence with that of Angels , or of the Universe , and that this figment of the Supremacy of Gods mere Will over his other Attributes is blown away , it is manifest that the Argument for the Pre-existence of Souls drawn from the Divine Goodness , holds firm and irrefragable against whatever Opposers . We have been the more copious on this Argument , because the Opposer and others look upon it as the strongest proof the Pre-existentiaries produce for their Opinion . And the other Party have nothing to set against it but a fictitious Supremacy of the Will of God over his Goodness and other Attributes . Which being their onely Bulwark , and they taking Sanctuary nowhere but here , in my apprehension they plainly herein give up the cause , and establish the Opinion which they seem to have such an antipathy against . But it is high time now to pass to the next Chapter . Chap. 10. p. 75. To have contracted strong and inveterate habits to Vice and Lewdness , and that in various manners and degrees , &c. To the unbyassed this must needs seem a considerable Argument , especially when the Parties thus irreclaimably profligate from their Youth , some as to one Vice , others to another , are found such in equal circumstances with others , and advantages , to be good ; born of the same Parents , educated in the same Family , and the like . Wherefore having the same bodily Extraction , and the same advantages of Education , what must make this great difference as they grow up in the Body , but that their Souls were different before they came into it ? And how should they have such a vast difference in the proclivity to Vice , but that they lived before in the state of Pre-existence , and that some were much deeper in rebellion against God and the Divine Reason , than others were , and so brought their different conditions with them into these Terrestrial Bodies ? Pag. 75. Then how a Swallow should return to her old trade of living after her Winter sleep , &c. Indeed the Swallow has the advantages of Memory , which the incorporate Soul has not in her incorporation into a Terrestrial Body after her state of Silence . But the vital inclinations , which are mainly if not onely ●…ted in the Plastick , being not onely revived , but ( signally vitious of themselves ) revived with advantage , by reason of the corruption of this coarse earthly Body into which the Soul is incorporate , they cannot fail of discovering themselves in a most signal manner , without any help of memory , but from the mere pregnancie of a corrupt Body , and formerly more than ordinarily debauched Plastick in the state of Pre-existence . Pag. 76. Whenas others are as fatally set against the Opinions , &c. And this is done , as the ingenious Author takes notice , even where neither Education nor Custom have interposed to sophisticate their Judgments or Sentiments . Nay , it is most certain , that they sometime have Sentiments and entertain Opinions quite contrary to their Education . So that that is but a slight account , to restore this Phaenomenon into Education and Custom , whenas Opinions are entertained and stiffly maintained in despight of them . This I must confess implies that the aerial Inhabitants philosophize , but conjecturally onely , as well as the Inhabitants of the Earth . And it is no wonder that such Spirits as are lapsed in their Morals , should be at a loss also in their Intellectuals ; and though they have a desire to know the truth in Speculations , it suiting so well with their pride , that yet they should be subject to various errours and hallucinations as well as we , and that there should be different , yea opposite Schools of Philosophie among them . And if there be any credit to be given to Cardans story of his Father Facius Cardanus , things are thus de facto in the aereal Regions . And two of the Spirits which Facius Cardanus saw in that Vision ( left upon Record by him , and of which he often told his Son Hieronymus while he was living ) were two Professors of Philosophie in different Academies ; and were of different Opinions ; one of them apertly professing himself to be an Aven-Roist . The story is too long to insert here . See Dr. H. Moore his Immortality of the Soul , book 3. chap. 17. So that lapsed Souls philosophizing in their Aerial State , and being divided into Sects , and consequently maintaining their disserent or opposite Opinions with heat and affection which reaches the Plastick , this may leave a great propension in them to the same Opinions here , and make them almost as prone to such and such Errours , as to such and such Vices . This , I suppose , the ingenious Author propounds as an Argument credible and plausible , though he does not esteem it of like force with those he produced before . Nor does his Opposer urge any thing to any purpose against it . The main thing is , That these Propensities to some one Opinion are not universal , and blended with the constitution of every person , but are thin sown , and grow up sparingly . Where there are five , says he , naturally bent to any one Opinion , there are many millions that are free to all . If some , says he , descend into this life big with aptnesses and proclivities to peculiar Theories , why then should not all , supposing they pre-existed together , do the like ? As if all in the other Aereal State were Professors of Philosophie , or zealous Followers of them that were . The solution of this difficulty is so easie , that I need not insist on it . Pag. 78. Were this difference about sensibles , the influence of the body might then be suspected for a cause , &c. This is very rationally alleadged by our Author , and yet his Antagonist has the face from the observation of the diversity of mens Palates and Appetites , of their being differently affected by such and such strains of Musick , some being pleased with one kind of Melodie , and others with another , some pleased with Aromatick Odours , others offended with them , to reason thus : If the Bodie can thus cause us to love and dislike Sensibles , why not as well to approve and dislike Opinions and Theories ? But the reason is obvious why not ; because the liking or disliking of these Sensibles depends upon the grateful or ungrateful motion of the Nerves of the Bodie , which may be otherwise constituted or qualified in some complexions than in other some . But for Philosophical Opinions and Theories what have they to do with the motion of the Nerves ? It is the Soul herself that judges of those abstractedly from the Senses , or any use of the Nerves or corporeal Organ . If the difference of our Judgment in Philosophical Theories be resolvible into the mere constitution of our Bodie , our Understanding itself will hazard to be resolved into the same Principle also : And Bodie will prove the onely difference betwixt Men and Brutes . We have more intellectual Souls because we have better Bodies , which I hope our Authors Antagonist will not allow . Pag. 78. For the Soul in her first and pure nature has no Idiosyncrasies , &c. Whether there may not be certain different Characters proper to such and such Classes of Souls , but all of them natural and without blemish , and this for the better order of things in the Universe , I will not rashly decide in the Negative . But as the Author himself seems to insinuate , if there be any such , they are not such as fatally determine Souls to false and erroneous apprehensions . For that would be a corruption and a blemish in the very natural Character . Wherefore if the Soul in Philosophical Speculations is fatally determined to falshood in this life , it is credible it is the effect of its being inured thereto in the other . Pag. 79. Now to say that all this variety proceeds primarily from the mere temper of our Bodies , &c. This Argument is the less valid for Pre-existence , I mean that which is drawn from the wonderful variety of our Genius's , or natural inclinations to the employments of life , because we cannot be assured but that the Divine Providence may have essentially , as it were , impressed such Classical Characters on humane Souls , as I noted before . And besides , if that be true which Menander says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That every man , as soon as he is born , has a Genius appointed him to be his Instructer and Guide of his Life : That some are carried with such an impetus to some things rather than others , may be from the instigations of his assisting Genius . And for that Objection of the Author's Antagonist against his Opinion touching those inclinations to Trades , ( which may equally concern this Hypothesis of Menander ) that it would then be more universal , every one having such a Genius ; this truth may be smothered by the putting young people promiscuously to any Trade , without observing their Genius . But the Chineses suppose this truth , they commonly shewing a Child all the Employs of the Citie , that he may make his own choice before they put him to any . But if the Opinion of Menander be true , that every man has his guardian Genius , under whose conduct he lives ; the Merchant , the Musician , the Plowman , and the rest ; it is manifest that these Genii cannot but receive considerable impressions of such things as they guide their Clients in . And pre-existent Souls in their aereal estate being of the same nature with these Daemons or Genii , they are capable of the same Employment , and so tincture themselves deep enough with the affairs of those parties they preside over . And therefore when they themselves , after the state of Silence , ar●… incorporated into earthly Bodies , they may have a proneness from their former tincture to such methods of life as they lived over whom they did preside . Which quite spoils the best Argument our Author's Antagonist has against this Topick ; which is , That there are several things here below which the Geniusses of men pursue and follow with the hottest chase , which have no similitude with the things in the other state , as Planting , Building , Husbandrie , the working of Manufactures , &c. This best Argument of his , by Menander's Hypothesis , which is hard to confute , is quite defeated . And to deny nothing to this Opposer of Pre-existence which is his due , himself seems unsatisfied , in resolving these odd Phaenomena into the temper of Bodie . And therefore at last hath recourse to a secret Causality , that is , to he knows not what . But at last he pitches upon some such Principle as that whereby the Birds build their Nest , the Spider weaves her Webs , the Bees make their Combs , &c. Some such thing he says ( though he cannot think it that prodigious Hobgoblin the Spirit of Nature ) may produce these strange effects , may byass also the fancies of men in making choice of their Employments and Occupations . If it be not the Spirit of Nature , then it must be that Classical Character I spoke of above . But if not this , nor the preponderancies of the Pre-existent state , nor Menander's Hypothesis , the Spirit of Nature will bid the fairest for it of any besides , for determining the inclinations of all living Creatures in these Regions of Generation , as having in itself vitally , though not intellectually , all the Laws of the Divine Providence implanted into its essence by God the Creator of it . And speaking in the Ethnick Dialect , the same description may belong to it that Varro gives to their God Genius . Genius est Deus qui praepositus est , ac vim habet omnium rerum gignendarum , and that is the Genius of every Creature that is congenit to it in vertue of its generation . And that there is such a Spirit of Nature ( not a God , as Varro vainly makes it , but an unintelligent Creature ) to which belongs the Nascency or Generation of things , and has the management of the whole matter of the Universe , is copiously proved to be the Opinion of the Noblest and Ancientest Philosophers , by the learned Dr. R. Cudworth in his System of the Intellectual World , and is demonstrated to be a true Theorem in Philosophie by Dr. H. Moore in his Euchiridion Metaphysicum , by many , and those irrefutable Arguments ; and yet I dare say both can easily pardon the mistake and bluntness of this rude Writer , nor are at all surprized at it as a Noveltie , that any ignorant rural Hobthurst should call the Spirit of Nature ( a thing so much beyond his capacitie to judge of ) a prodigious Hobgoblin . But to conclude , be it so that there may be other causes besides the pristine inurements of the Pre-existent Soul , that may something forcibly determine her to one course of life here , yet when she is most forcibly determined , if there be such a thing as Pre-existence , this may be rationally supposed to concur in the efficiencie . But that it is not so strong an Argument as others to prove Pre-existence , I have hinted alreadie . Pag. 79. For those that are most like in the Temper , Air , Complexion of their Bodies , &c. If this prove true , and I know nothing to the contrarie , this vast difference of Genius's , were it not for the Hypothesis of their Classical Character imprinted on Souls at their very creation , would be a considerably tight Argument . But certainly it is more honest than for the avoiding Pre-existence to resolve the Phaenomenon into a secret Causality , that is to say , into one knows not what . Pag. 82. There being now no other way left but Pre-existence , &c. This is a just excuse for his bringing in any Argument by way of overplus that is not so apodictically concluding . If it be but such as will look like a plausible solution of a Phaenomenon ( as this of such a vast difference of Genius's ) Pre-existence once admitted , or otherwise undeniably demonstrated , the proposing thereof should be accepted with favour . Chap. 11. pag. 85. And we know our Saviour and his Apostles have given credit to that Translation , &c. And it was the authentick Text with the Fathers of the Primitive Church . And besides this , if we read according to the Hebrew Text , there being no object of Job's knowledge expressed , this is the most easie and natural sence : Knowest thou that thou wast then , and that the number of thy days are many ? This therefore was reckoned amongst the rest of his ignorances , that though he was created so early , he now knew nothing of it . And this easie sence of the Hebrew Text , as well as that Version of the Septuagint , made the Jews draw it in to the countenancing of the Tradition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Pre-existence of Souls , as Grotius has noted of them . Pag. 85. As reads a very credible Version . R. Menasse Ben Israel reads it so : [ I gave thee Wisdom , ] which Version , if it were sure and authentick , this place would be fit for the defence of the Opinion it is produced for . But no Interpreters besides , that I can find , following him , nor any going before him , whom he might follow , I ingenuously confess the place seems not of force enough to me to infer the conclusion . He read , I suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel , whence he translated it , Indidi ●…ibi Sapientiam ; but the rest read it in Cal. Pag. 86. And methinks that passage of our Saviours Prayer , Father , glorifie me with the glorie I had before the World began , &c. This Text , without exceeding great violence , cannot be evaded . As for that of Grotius interpreting [ that I had ] that which was intended for me to have , though it make good sence , yet it is such Grammar as that there is no School-boy but would be ashamed of it ; nor is there , for all his pretences , any place in Scripture to countenance such an extravagant Exposition by way of Parallelism , as it may appear to any one that will compare the places which he alleadges , with this ; which I leave the Reader to do at his leisure . Let us consider the Context , Joh. 17. 4. I have glorified thee upon earth , during this my Pilgrimage and absence from thee , being ●…ent hither by thee . I have finished the work which thou gavest me to do , and for the doing of which I was sent , and am thus long absent . And now , O Father , glorifie me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud teipsum , in thine own presence , with the glorie which I had before the world was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud te , or in thy presence . What can be more expressive of a Glorie which Christ had apud Patrem , or at his Fathers home , or in his presence before the world was , and from which for such a time he had been absent ? Now for others that would salve the business by communication of Idioms , I will set down the words of an ingenious Writer that goes that way : Those Predicates , says he , that in a strict and ●…igorous acception agreed onely to his Divine Nature , might by a communication of Idioms ( as they phrase it ) be attributed to his Humane , or at least to the whole Person compounded of them both , than which nothing is more ordinarie in things of a mixt and heterogeneous nature , as the whole man is stiled immortal from the deathlessness of his Soul : thus he . And there is the same reason if he had said that man was stiled mortal ( which certainly is far the more ordinarie ) from the real death of his Bodie , though his Soul be immortal . This is wittily excogitated . But now let us apply it to the Text , expounding it according to his communication of Idioms , affording to the Humane Nature what is onely proper to the Divine , thus . Father , glorifie me [ my Humane Nature ] with the glorie that I [ my Divine Nature ] had before the world was . Which indeed was to be the Eternal , Infinite , and Omnipotent brightness of the Glory of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Glory which his Divine Nature had before the World was . But how can his Humane Nature be glorified with that Glory his Divine Nature had before the world was , unless it should become the Divine Nature , that it might be said to have pre-existed ? ( But that it cannot be . For there is no confusion of the Humane and Divine Nature in the Hypostasis of Christ : ) Or else because it is hypostatically united with the Divine Nature ; but if that be the Glory , that he then had already , and had it not ( according to the Opposers of Pre-existence ) before the world was . So we see there is no sence to be made of this Text by communication of Idioms , and therefore no sence to be made of it without the Pre-existence of the Humane Nature of Christ. And if you paraphrase [ me ] thus , My Hypostasis consisting of my Humane and Divine Nature , it will be as untoward sence . For if the Divine Nature be included in [ me ] then Christ prays for what he has already , as I noted above . For the Glory of the eternal Logos from everlasting to everlasting , is the same , as sure as he is the same with himself . Pag. 86. By his expressions of coming from the Father , descending from Heaven , and returning thither again , &c. I suppose these Scriptures are alluded to , John 3. 13. 6. 38. 16. 28. I came down from Heaven not to do my own will , but the will of him that sent me . I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . Whereupon his Disciples said unto him Lo now speakest thou plainly , and speakest no Parable . But it were a very great Parable , or Aenigm , that one should say truly of himself , that he came from Heaven , when he never was there . And as impossible a thing is it to conceive how God can properly be said to come down from Heaven , who is alwaies present every where . Wherefore that in Christ which was not God , namely his Soul , or Humane Nature , was in Heaven before he appeared on Earth , and consequently his Soul did pre-exist . Nor is there any refuge here in the communication of Idioms . For that cannot be attributed to the whole Hypostasis , which is competent to neither part that constitutes it . For it was neither true of the Humane Nature of Christ , if you take away Pre-existence , nor of the Divine , that they descended from Heaven , &c. And yet John 3. 13 , 14. where Christ prophesying of his Crucifixion and Ascension , saith , No man hath ascended up to Heaven , but he that came down from Heaven , even the Son of man , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] who was in Heaven . So Erasmus saith , it may be rendred a Participle of the present tense , having a capacity to signifie the time past , if the sence require it , as it seems to do here . Qui erat in Coelo , viz. antequam descenderat . So Erasmus upon the place . Wherefore these places of Scripture touching Christ being such inexpugnable Arguments of the Pre-existence of the Soul of the Messiah ; the Writer of No Pre-existence , methinks , is no where so civil or discreet as in this point . Where , he saies , he will not squabble about this , but readily yield that the Soul of Christ was long extant before it was incarnate . But then he presently flings dirt upon the Pre-existentiaries , as guilty of a shameful presumption and inconsequence , to conclude the Pre-existence of all other Humane Souls from the Pre-existence of his . Because he was a peculiar favourite of God was to undergo bitter sufferings for Mankind ; and therefore should enjoy an happy Pre-existence for an Anti-praemium . And since he was to purchase a Church with his own most precious Bloud , it was fit he should pre-exist from the beginning of the world , that he might preside over his Church as Guide and Governour thereof ; which is a thing that cannot be said of any other soul beside . This is a device which , I believe , the Pre-existentiaries , good men , never dreamt of , but they took it for granted , that the creation of all Humane Souls was alike , and that the Soul of Christ was like ours in all things , sin onely excepted ; as the Emperour Justinian , in his Discourse to Menas Patriarch of Constantinople , argues from this very Topick to prove the Non-pre-existence of our Souls , from the Non-pre-existence of Christs , he being like us in all things , sin onely excepted . And therefore as to Existence and Essence there was no difference . Thus one would have verily thought to have been most safe and most natural to conclude , as being so punctual according to the declaration of Scripture , and order of things . For it seems almost as harsh and repugnant to give Angelical Existence to a Species not Angelical , as Angelical Essence . For according to them , it belongs to Angels onely to exist a mundo condito , not to Humane souls . Let us therefore see what great and urgent occasions there are , that the Almighty should break this order . The first is , That he may remonstrate the Soul of the Messiah to be his most special Favourite . Why ? That is sufficiently done , and more opportunely , if other souls pre-existed to be his corrivals . But his faithful adhesion above the rest to the Law of his Maker , as it might make him so great a Favourite : so that transcendent priviledge of being hypostatically united with the Godhead , or Eternal Logos , would , I trow , be a sufficient Testimony of Gods special Favour to him above all his fellow Pre-existent Souls . And then , which is the second thing for his Anti-praemial Happiness ( though it is but an Hysteron Proteron , and preposterous conceit , to fancie wages before the work ) had he less of this by the coexistence of other souls with him , or was it not rather the more highly encreased by their coexistencie ? And how oddly does it look , that one solitary Individual of a Species should exist for God knows how many ages alone ? But suppose the soul of the Messiah , and all other souls created together , and several of them fallen , and the Soul of the Messiah to undertake their recovery by his sufferings , and this declared amongst them ; surely this must hugely inhance his Happiness and Glory through all the whole order of Humane souls , being thus constituted or designed Head and Prince over them all . An●… thus , though he was rejected by the Jews and despised , he could not but be caressed and adored by his fellowsouls above , before his descent to this state of humiliation . And who knows but this might be part at least of that Glory which , he says , he had before the world was ? And which this ungrateful world denied him , while he was in it , who crucified the Lord of life . And as for the third and last , That the Soul of the Messiah was to pre-exist , that he might preside over the Church all along from the beginning of it : What necessity is there of that ? Could not the Eternal Logos and the Ministry of Angels sufficiently discharge that Province ? But you conceive a congruity therein ; and so may another conceive a congruity that he should not enter upon his Office till there were a considerable lapse of Humane Souls which should be his care to recover ; which implies their Pre-existence before this stage of the Earth : And if the Soul of the Messiah , united with the Logos , presided so early over the Church ; that it was meet that other unlapsed souls , they being of his own tribe , should be his Satellitium , and be part of those ministring Spirits that watch for the Churches good , and zealously endeavour the recovery of their sister-souls , under the conduct of the great Soul of the Messiah , out of their captivity of sin and death . So that every w●…y Pre-existence of other souls will handsomly fall in with the Pre-existence of the soul of the Messiah , that there may be no breach of order , whenas there is no occasion for it , nor violence done to the Holy Writ , which expressly declares Christ to have been like to us in all things ( as well in Existence as Essence ) sin onely excepted ; as the Emperour earnestly urges to the Patriarch Menas . Wherefore we finding no necessity of his particular pre-existing , nor convenience , but what will be doubled if other Souls pre-exist with him ; it is plain , if he pre-exist , it is as he is an Humane soul , not as such a particular soul ; and therefore what proves his soul to pre-exist , proves others to pre-exist also . Pag. 87. Since these places have been more diffusely urged in a late discourse to this purpose . I suppose he means in the Letter of Resolution concerning Origen , Where the Author opens the sense of Philip. 2. 6. learnedly and judiciously , especially when he acknowledges Christs being in the form of God , to be understood of his Physical Union with the Divine Logos . Which is the Ancient Orthodox Exposition of the Primitive Fathers , they taking this for one notable Testimony of Scripture , for the Divinity of Christ. Whenas they that understand it Politically of Christs Power and Authority onely , take an excellent weapon out of the hands of the Church wherewith she used to oppose the Impugners of Christs Divinity . But how can Christ being God ( verus Deus , as Vatablus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) empty himself , or any way deteriorate himself as to his Divinity , by being incarnate , and taking upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of the terrestrial Adam ? For every earthly man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle seems to intimate , Rom. 8. 21. as this ingenious Writer has noted ; and the Apostle likewise seems so to expound it in the Text , by adding presently by way of Exegesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was made in the likeness of men ; like that Gen. 5. 3. Adam begot a son in his own likeness , a terrestrial man as himself was . Wherefore the Incarnation of Christ being no exinanition to his Divinity , there was an Humanity of Christ , viz. his Soul , in a glorious state of Pre-existence , to which this voluntary exinanition belonged . Pag. 87. Was it for this mans sin , or his fathers , that he was born blind ? For the avoiding the force of this Argument for proving that Pre-existence was the Opinion of the Jews ; and that Christ when it was so plainly implied in the Question , by his silence , or not reproving it , seemed to admit it , or at least to esteem it no hurtful Opinion : They alledge these two things : First , That these Enquirers having some notions of the Divine Prescience , might suppose that God foreknowing what kind of person this blind man would prove , had antedated his punishment . The other is , That the Enquirers may be conceived to understand the blind mans original sin . So that when they enquired whether the man was born blind for his own or his Parents sin , they might onely ask whether that particular Judgment was the effect of his Parents , or of his own original pravity . This is Camerons . But see what forced conceits Learned men will entertain , rather than not to say something on a Text. What a distorted and preposterous account is that found , that God should punish men before they sin , because he foresees they will sin ? And he onely produces this example , and a slight one too , That Jeroboams hand was dried up as he stretched it forth to give a sign to apprehend the Prophet . And the other is as fond an account , That God should send such severe Judgments on men for their original Pravity , which they cannot help . And original Pravity being so common to all , it could be no reason why this particular man should be born blind , more than others . Wherefore Grotius far more ingenuously writes thus upon the place : Quaerunt ergo an ipse peccaverit , quia multi Judaeorum credebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animarum . And as our Saviour Christ passed it for an innocent Opinion , so did the Primitive Church , the Book of Wisdom being an allowable book with them , and read in publick , though it plainly declare for Pre-existence , Chap. 8. 20. Chap. 12. p. 93. Therefore let the Reader , if he please , call it a Romantick Scheme , or imaginary Hypothesis , &c. This is very discreetly and judiciously done of the Author , to propose such things as are not necessary members or branches of Pre-existence , and are but at the best conjectura●… , as no part of that otherwise-useful Theory . For by tacking too fast these unnecessary tufts or tassels to the main Truth , it will but give occasion to wanton or wrathful whelps to worry her , and tug her into the dirt by them . And we may easily observe how greedily they catch at such occasions , though it be not much that they can make out of them , as we may observe in the next Chapter . Chap. 13. pag. 96. Pill . 1. To conceive him as an immense and all-glorious Sun , that is continually communicating , &c. And this as certainly as the Sun does his light , and as restrainedly . For the Suns light is not equally imparted to all subjects , but according to the measure of their capacity . And as Nature limits here in natural things , so does the Wisdom and Justice of God in free Creatures . He imparts to them as they capacitate themselves by improving or abusing their Freedom . Pag. 100. Pill . 3. Be resolved into a Principle that is not meerly corporeal . He suspects that the descent of heavy bodies , when all is said and done , must be resolved into such a Principle . But I think he that without prejudice peruses the Eleventh and Thirteenth Chapters ( with their Scholia ) of Dr. Mores Enchiridion Metaphysicum , will find it beyond suspition , that the Descent of heavy bodies is to be resolved into some corporeal Principle ; and that the Spirit of Nature , though you should call it with the Cabalists by that astartling name of Sandalphon , is no such prodigious Hobgoblin , as rudeness and presumptuous ignorance has made that Buckeram Writer in contempt and derision to call it . Pag. 101. As naturally as the fire mounts , and a stone descends . And as these do not so ( though naturally ) meerly from their own intrinsick nature , but in vertue of the Spirit of the Universe ; so the same reason there is in the disposal of Spirits . The Spirit of Nature will range their Plasticks as certainly and orderly in the Regions of the World , as it does the matter it self in all places . Whence that of Plotinus may fitly be understood , That a Soul enveigled in vitiousness , both here and after death , according to her nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thrust into the state and place she is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if she were drawn thither by certain invisible or Magical strings of Natures own pulling . Thus is he pleased to express this power or vertue of the Spirit of Nature in the Universe . But I think that transposition she makes of them is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transvection of them , rather than pulsion or traction . But these are over-nice Curiosities . Pag. 101. As likely some things relating to the state of Spirits , &c. That is to say , Spirits by the ministry of other Spirits may be carried into such regions as the Spirit of Nature would not have transmitted them to , from the place where they were before , whether for good or evil . Of the latter kind whereof , I shall have occasion to speak more particularly in my Notes on the next Chapter . Pag. 102. Pill . 4. The souls of men are capable of living in other bodies besides terrestrial ; &c. For the Pre-existentiaries allow her successively to have lived , first , in an Ethereal body , then in an Aereal ; and lastly , after the state of Silence , to live in a Terrestrial . And here I think , though it be something early , it will not be amiss to take notice what the Anti-pre-existentiaries alledge against this Hypothesis ; for we shall have the less trouble afterwards . First , therefore , they say , That it does not become the Goodness of God to make Mans Soul with a triple Vital Congruity , that will fit as well an Aereal and Terrestrial condition , as an Aethereal . For from hence it appears , that their Will was not so much in fault that they sinned , as the constitution of their Essence : And they have the face to quote the account of Origen , pag. 49. for to strengthen this their first Argument . The words are these : They being originally made with a capacity to joyn with this terrestrial matter , it seems necessary according to the course of nature that they should sink into it , & so appear terrestrialmen . And therefore , say they , there being no descending into these earthly bodies without a lapse or previous sin , their very constitution necessitated them to sin . The second Argument is , That this Hypothesis is inconsistent with the bodies Resurrection . For the Aereal bodie immediately succeeding the Terrestrial , and the Aethereal the Aereal , the business is done , there needs no resuscitation of the Terrestrial body to be glorified . Nor is it the same numerical body or flesh still , as it ought to be , if the Resurrection-body be Aethereal . The third is touching the Aereal Body ; That if the soul after death be tyed to an Aereal body ( and few or none attain to the Aethereal immediately after death ) the souls of very good men will be forced to have their abode amongst the very Devils . For their Prince is the Prince of the Air , as the Apostle calls him ; and where can his subjects be , but where he is ? So that they will be enforced to endure the companie of these foul Fiends ; besides all the incommodious changes in the Air , of Clouds , of Vapours , of Rain , Hail , Thunder , tearing Tempests and Storms ; and what is an Image of Hell it self , the darkness of Night will overwhelm them every four and twenty hours . The fourth Argument is touching the Aethereal state of Pre-existence . For if souls when they were in so Heavenly and happy an estate could lapse from it , what assurance can we have , when we are returned thither , that we shall abide in it ? it being but the same Happiness we were in before : and we having the same Plastick with its triple Vital Congruity , as we had before . Why therefore may we not lapse as before ? The fifth and last Argument is taken from the state of Silence . Wherein the Soul is supposed devoid of perception . And therefore their number being many , and their attraction to the place of conception in the Womb being merely Magical , and reaching many at a time , there would be many attracted at once ; so that scarce a Foetus could be formed which would not be a multiform Monster , or a cluster of Humane Foetus's , not one single Foetus . And these are thought such weighty Arguments , that Pre-existence must sink and perish under their pressure . But , I believe , when we have weighed them in the balance of unprejudiced Reason , we shall find them light enough . And truly , for the first ; It is not only weak and slight , but wretchedly disingenuous . The strength of it is nothing but a maimed and fraudulent Quotation , which makes ashew as if the Author of the Account of Origen , bluntly affirmed , without any thing more to do , that souls being originally made with a capacity to joyn with this terrestrial matter , it seems necessary , according to the course of nature , that they should sink into it , and so appear terrestrial men : Whenas if we take the whole Paragraph as it lies , before th●…y cast themselves into this fatal necessity , they are declared to have a freedom of will , whereby they might have so managed their happy Estate they were created in , that they need never have faln . His words are these : What then remains , but that through the faulty and negligent use of themselves , whilst they were in some better condition of life , they rendred themselves less pure in the whole extent of their powers , both Intellectual and Animal ; and so by degrees became disposed for the susception of such a degree of corporeal life , as was less pure , indeed , than the former ; but exactly answerable to their present disposition of Spirit . So that after certain Periods of time they might become far less fit to actuate any sort of body , than the terrestrial ; and being originally made with a capacity to joyn with this too , and in it to exercise the Powers and functions of life , it seems necessary , &c. These are the very words of the Author of the Account of Origen , wherein he plainly affirms , that it was the fault of the Souls themselves , that they did not order themselves then right when they might have done so , that cast them into this terrestrial condition . But what an Opposer of Pre-existence is this , that will thus shamelesly falsifie and corrupt a Quotation of an ingenious Author , rather than he will seem to want an Argument against his Opinion ! Wherefore briefly to answer to this Argument , It does as much become the Goodness of God to create souls with a triple Vital Congruity , as to have created Adam in Paradise with free Will , and a capacity of sinning . To the Second , the Pre-existentiaries will answer , That it is no more absurd to conceive ( nor so much ) that the soul after death hath an Airy body , or it may be some an Ethereal one , than to imagine them so highly happy after death without any body at all . For if they can act so fully and beatifically without any body , what need there be any Resurrection of the body at all ? And if it be most natural to the soul to act in some body , in what a long unnatural estate has Adams soul been , that so many thousand years has been without a body ? But for the soul to have a body , of which she may be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certainly is most natural , or else she will be in an unnatural state after the Resurrection to all Eternitie . Whence it is manifest , that it is most natural for the soul , if she act at all , to have a body to act in . And therefore , unless we will be so dull as to fall into the drouzie dream of the Pyschopannychites , we are to allow the soul to have some kind of body or other till the very Resurrection . But those now that are not Psychopannychites , but allow good Souls the joys and glories of Paradise before the Resurrection of the Body , let them be demanded to what end the soul should have a Resurrection-body ; and what they would answer for themselves , the Pre-existentiaries will answer for their position that holds the Soul has an Aethereal body already , or an Aereal one which may be changed into an Aethereal body . If they will alledge any Concinnity in the business , or the firm promise of more highly compleating our Happiness at the union of our terrestrial bodies with our souls at the Resurrection ; This , I say , may be done as well supposing them to have bodies in the mean time as if they had none . For those bodies they have made use of in the interval betwixt their Death and Resurrection , may be so thin and dilute , that they may be no more considerable than an Interula is to a Royal Robe lined with rich Furrs , and embroidered with Gold. For suppose every mans bodie at the Resurrection framed again out of its own dust , bones , sinews and flesh , by the miraculous Power of God , were it not as easie for these subtile Spirits , as it is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to enter these bodies , and by the Divine Power assisting , so to inactuate them , that that little of their Vehicle they brought in with them , shall no more destroy the individuation of the Body , than a draught of wine drunk in , does the individuation of our body now , though it were , immediately upon the drinking , actuated by the Soul. And the soul at the same instant actuating the whole Aggregate , it is exquisitely the same numerical bodie , even to the utmost curiosity of the Schoolmen . But the Divine Assistance working in this , it is not to be thought that the soul will loose by resuming this Resurrection-body , but that all will be turned into a more full and saturate Brightness and Glory , and that the whole will become an heavenly , spiritual , and truly glorified Body , immortal and incorruptible . Nor does the being thus turned into an heavenly or spiritual Body , hinder it from being still the same Numerical body , forasmuch as one and the same Numerical matter , let it be under what modifications it will , is still the same numerical matter or body ; and it is gross ignorance in Philosophie that makes any conceive otherwise . But a rude and ill-natured Opposer of Pre-existence is not content that it be the same numerical body , but that this same numerical body be still flesh , peevishly and invidiously thereby to expose the Author of the Account of Origen , who , pag. 120. writes thus : That the bodie we now have , is therefore corruptible and mortal , because it is flesh ; and therefore if it put on incorruption and immortality , it must put off it self first , and cease to be flesh . But questionless that ingenious Writer understood this of natural flesh and bloud , of which the Apostle declares , That flesh and bloud cannot inherit the Kingdom of God. But as he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a natural body and there is a spiritual body : So if he had made application of the several kinds of Flesh he mentions , of Men , of Beasts , of Fishes , and Birds , he would have presently subjoyned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a natural flesh and there is a spiritual flesh . And 't is this spiritual Flesh to which belongs incorruption and immortality , and which is capable of the Kingdom of Heaven . But for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural flesh , it must put off it self , and cease to be natural flesh , before it can put on immortality and incorruption . So little inconsistency is there of this Hypothesis ( as touching the souls acting in either an Aereal of Aethereal Vehicle , during the interval betwixt the Resurrection and her departure hence ) with the Resurrection of the bodie . But in the mean time , there is a strong bar thereby put to the dull dream of the Psychopanychites , and other harshnesses also eased or smoothed by it . Now as for the third Argument , which must needs seem a great Scare-crow to the illiterate , there is very little weight or none at all in it . For if we take but notice of the whole Atmosphere , what is the dimension thereof , and of the three Regions into which it is distributed , all these Bugbears will vanish . As for the Dimension of the whole Atmosphere , it is by the skilful reputed about fifty to Italick miles high , the Convex of the middle Region thereof about four such miles , the Concave about half a mile . Now this distribution of the Air into these three Regions being thus made , and the Hebrew tongue having no other name to call the Expansum about us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven , here is according to them a distribution of Heaven into three , and the highest Region will be part of the third Heaven . This therefore premised , I answer , That though the souls of good men after death be detained within the Atmosphere of the Air , ( and the Air it self haply may reach much higher than this Atmosphere that is bounded by the mere ascent of exhalations and vapours ) yet there is no necessity at all that they should be put to those inconveniencies , which this Argument pretends , from the company of Devils , or incommodious changes and disturbances of the Air. For suppose such inconveniencies in the middle and lowest Region , yet the upper Region , which is also part of the third Heaven , those parts are ever calm and serene . And the Devils Principality reaching no further than through the middle and lowest Region next the earth , ( not to advertise that his quarters may be restrained there also ) the souls of the departed that are good , are not liable to be pester'd and haunted with the ungrateful Presence or Occursions of the deformed and grim Retinue , or of the vagrant vassals of that foul Feind , that is Prince of the Air , he being onely so of these lower parts thereof , and the good souls having room enough to consociate together in the upper Region of it . Nor does that promise of our Saviour to the thief on the Cross , that that very day he should be with him in Paradise , at all clash with this Hypothesis of Aereal Bodies , both because Christ by his miraculous power might confer that upon the penitent thief his fellow-sufferer , which would not fall to the share of other penitents in a natural course of things ; and also because this third Region of the Air may be part of Paradise it self : ( In my Fathers house there are many Mansions ) and some learned men have declared Paradise to be in the Air , but such a part of the Air as is free from gross Vapours and Clouds ; and such is the third Region thereof . In the mean time we see the souls of good men departed , freed from those Panick fears of being infested either by the unwelcome company of Fiends and Devils , or incommodated by any dull cloudy obscurations , or violent and tempestuous motions of the Air. Onely the shadowy Vale of the Night will be cast over them once in a Nycthemeron . But what incommodation is that , after the brisk active heat of the Sun in the day-time , to have the variety of the more mild beams of the Moon , or gentle , though more quick and chearful , scintillations of the twinkling Stars ? This variety may well seem an addition to the felicity of their state . And the shadowyness of the Night may help them in the more composing Introversions of their contemplative mind , and cast the soul into ineffably pleasing slumbers and Divine extasies ; so that the transactions of the Night may prove more solacing and beatifick sometimes , than those of the day . Such things we may guess at afar off , but in the mean time be sure , that these good and serious Souls know how to turn all that God sends to them to the improvement of their Happiness . To the fourth Argument we answer , That there are not a few reasons from the nature of the thing that may beget in us a strong presumption that souls recovered into their Celestial Happiness will never again relapse , though they did once . For first , it may be a mistake that the Happiness is altogether the same that it was before . For our first Paradisiacal Bodies from which we lapsed , might be of a more crude and dilute Aether , not so full and saturate with Heavenly glory and perfection as our Resurrection-body is . Secondly , The soul was then unexperienced , and lightly coming by that Happiness she was in , did the more heedlessly forgo it , before she was well aware ; and her mind roved after new adventures , though she knew not what . Thirdly , It is to be considered , whether Regeneration be not a stronger tenour for enduring Happiness , than the being created happie . For this being wrought so by degrees upon the Plastick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with ineffable groans and piercing desires after that Divine Life , that the Spirit of God co-operating exciteth in us ; when Regeneration is perfected and wrought to the full by these strong Agonies , this may rationally be deemed a deeper tincture in the soul than that she had by mere Creation , whereby the soul did indeed become Holy , innocent and happie , but not coming to it with any such strong previous conflicts and eager workings and thirstings after that state , it might not be so firmly rooted by far as in Regeneration begun and accomplished by the operation of Gods Spirit , gradually but more deeply renewing the Divine Image in us . Fourthly , It being a renovation of our Nature into a pristine state of ours , the strength and depth of impression seems increased upon that account also . Fifthly , The remembrance of all the hardships we underwent in our lapsed condition , whether of Mortification or cross Rancounters , this must likewise help us to persevere when once returned to our former Happiness . Sixthly , The comparing of the evanid pleasures of our lapsed or terrestrial life , with the fulness of those Joys that we find still in our heavenly , will keep us from ever having any hankering after them any more . Seventhly , The certain knowledge of everlasting punishment , which if not true , they could not know , must be also another sure bar to any such negligencies as would hazard their setled felicity . Which may be one reason why the irreclaimable are eternally punished , namely , that it may the better secure eternal Happiness to others . Eighthly , Though we have our triple Vital Congruity still , yet the Plastick life is so throughly satisfied with the Resurrection-body , which is so considerably more full and saturate with all the heavenly richness and Glorie than the former , that the Plastick of the soul is as entirely taken up with this one Bodie , as if she enjoyed the pleasures of all three bodies at once , Aethereal , Aereal , and Terrestrial . And lastly , Which will strike all sure , He that is able to save to the utmost , and has promised us eternal life , is as true as able , and therefore cannot fail to perform it . And who can deny but that we in this State I have described , are as capable of being fixed there , and confirmed therein , as the Angels were after Lucifer and others had faln ? And now to the fifth and last Argument against the state of Silence , I say it is raised out of mere ignorance of the most rational as well as most Platonical way of the souls immediate descent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the first Mover or stirrer in this matter , I mean in the formation of the Foetus , is the Spirit of Nature , the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Universe , to whom Plotinus somewhere attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Predelineations and prodrome Irradiations into the matter , before the particular soul , it is preparing for , come into it . Now the Spirit of Nature being such a spirit as contains Spermatically or Vitally all the Laws contrived by the Divine Intellect , for the management of the Matter of the World , and of all Essences else unperceptive , or quatenus unperceptive , for the good of the Universe ; we have all the reason in the world to suppose this Vital or Spermatical Law is amongst the rest , viz. That it transmit but one soul to one prepared conception . Which will therefore be as certainly done , unless some rare and odd casualty intervene , as if the Divine Intellect it self did do it . Wherefore one and the same Spirit of Nature which prepares the matter by some general Predelineation , does at the due time transmit some one soul in the state of Silence by some particularizing Laws ( that fetch in such a soul rather than such , but most sure but one , unless as I said some special casualty happen ) into the prepared Matter , acting at two places at once according to its Synenergetical vertue or power . Hence therefore it is plain , that there will be no such clusters of Foetus's and monstrous deformities from this Hypothesis of the souls being in a state of Silence . But for one to shuffle off so fair a satisfaction to this difficulty , by a precarious supposing there is no such Being as the Spirit of Nature , when it is demonstrable by so many irrefragable Arguments that there is , is a Symptome of one that philosophizes at random , not as Reason guides . For that is no reason against the existence of the Spirit of Nature , because some define it A Substance incorporeal , but without sense and animadversion , &c. as if a spirit without sense and animadversion were a contradiction . For that there is a Spirit of Nature is demonstrable , though whether it have no sense at all is more dubitable . But through it have no sense or perception , it is no contradiction to its being a Spirit , as may appear from Dr. H. Mores Brief Discourse of the true Notion of a Spirit . To which I direct the Reader for satisfaction , I having already been more prolix in answering these Arguments than I intended . But I hope I have made my presage true , that they would be found to have no force in them to overthrow the Hypothesis of a threefold Vital Congruity in the Plastick of the soul. So that this fourth Pillar , for any execution they can do , will stand unshaken . Pag. 103. For in all sensation there is corporeal motion , &c. And besides , there seems an essential relation of the Soul to Body , according to Aristotles definition thereof , he defining it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which actuates the boby . Which therefore must be idle when it has nothing to actuate , as a Piper must be silent , as to piping , if he have no Pipe to play on . Chap. 14. pag. 113. The ignobler and lower properties or the life of the body were languid and remiss , v●… as to their proper exercises or acting for themselves , or as to their being regarded much by the Soul that is taken up with greater matters , or as to their being much relished , but in subserviency to the enjoyment of those more Divine and sublime Objects ; as the Author intimates towards the end of his last Pillar . Pag. 114. And the Plastick had nothing to do but to move this passive and easie body , &c. It may be added , and keep it in its due form and shape . And it is well added [ accordingly as the concerns of the higher faculties required ] For the Plastick by reason of its Vital Union with the vehicle , is indeed the main instrument of the motion thereof . But it is the Imperium of the Perceptive that both excites and guides its motion . Which is no wonder it can do , they being both but one soul. Pag. 114. To pronounce the place to be the Sun , &c. Which is as rationally guessed by them , as if one should fancy all the Fellows and Students Chambers in a Colledge to be contained within the area of the Hearth in the Hall , and the rest of the Colledge uninhabited . For the Sun is but a common Focus of a Vortex , and is less by far to the Vortex , than the Hearth to the Ichnographie of the whole Colledge , that I may not say little more than a Tennis-ball to the bigness of the earth . Pag. 115. Yet were we not immuta●…ly so , &c. But this mutability we were placed in , was not without a prospect of a more full confirmation and greater accumulation of Happiness at the long run , as I intimated above . Pag. 116. We were made on set purpose defatigable , that so all degrees of life , &c. We being such Creatures as we are and finite , and taking in the enjoyment of those infinitely perfect and glorious Objects onely pro modulo nostro , according to the scantness of our capacity , diversion to other Objects may be an ease and relief . From whence the promise of a glorified body in the Christian Religion , as it is most grateful , so appears most rational . But in the mean time it would appear most irrational to believe we shall have eyes and ears and other organs of external sense , and have no suitable Objects to entertain them . Pag. 117. Yea , methinks 't is but a reasonable reward to the body , &c. This is spoken something popularly and to the sense of the vulgar , that imagine the body to feel pleasure and pain , whenas it is the soul onely that is perceptive and capable of feeling either . But 't is fit the body should be kept in due plight for the lawful and allowable corporeal enjoyments the soul may reap therefrom for seasonable diversion . Pag. 117 , That that is executed which he hath so determined , &c. Some fancy this may be extended to the enjoying of the fruits of the Invigouration of all the three Vital Congruities of the Plastick , and that for a soul orderly and in due time and course to pass through all these dispensations , provided she keep her self sincere towards her Maker , is not properly any lapse or sin , but an harmless experiencing all the capacities of enjoying themselves that God has bestowed upon them . Which will open a door to a further Answer touching the rest of the Planets being inhabited , namely , That they may be inhabited by such kind of souls as these , who therefore want not the Knowledge and assistance of a Redeemer . And so the earth may be the onely Nosocomium of sinfully lapsed souls . This may be an answer to such far-fetched Objections till they can prove the contrarie . Pag. 118. Adam cannot withstand the inordinate appetite , &c. Namely , after his own remissness and heedlessness in ordering himself , he had brought himself to such a wretched weakness . Pag. 121. The Plastick faculties begin now fully to awaken , &c. There are three Vital Congruities belonging to the Plastick of the Soul , and they are to awake orderly , that is , to operate one after another downward and upward , that is to say , In the lapse , the Aereal follows the Aethereal , the Terrestrial the Aereal . But in their Recovery or Emergency out of the lapse , The Aereal follows the Terrestrial , and the Aethereal the Aereal . But however , a more gross turgency to Plastick operation may haply arise at the latter end of the Aereal Period , which may be as it were the disease of the soul in that state , and which may help to turn her out of it into the state of Silence , and is it self for the present silenced therewith . For where there is no union with bodie , there is no operation of the Soul. Pag. 121. For it hath an aptness and propensity to act in a Terrestrial body , &c. This aptness and fitness it has in the state of Silence , according to that essential order of things interwoven into its own nature and into the nature of the Spirit of the World , or great Archeus of the Universe , according to the eternal counsel of the Divine Wisdom . By which Law and appoyntment the soul will as certainly have a fitness and propensity at its leaving the Terrestrial body to actuate an Aereal o●…e . Pag. 122. Either by mere natural Congruity , the disposition of the soul of the world , or some more spontaneous agent , &c. Natural Congruity and the disposal of the Plastick soul of the world ( which others call the Spirit of Nature ) may be joyned well together in this Feat , the Spirit of Nature attracting such a soul as is most congruous to the predelineated Matter which it has prepared for her . But as for the spontaneous Agent , I suppose , he may understand his ministry in some supernatural Birth . Unless he thinks that some Angels or Genii may be imployed in putting souls into bodies , as Gardiners are in setting Pease and Beans in the beds of Gardens . But certainly they must be no good Genii then that have any hand in assisting or setting souls in such wombs as have had to do with Adulterie , Incest , and Buggery . Pag. 123. But some apish shews and imitations of Reason , Vertue and Religion , &c. The Reason of the unregenerate in Divine things is little better than thus , and Vertue and Religion which is not from that Principle which revives in us in real Regeneration , are , though much better than scandalous vice and profaness , mere pictures and shadows of what they pretend to . Pag. 123. To its old celestial abode , &c. For we are Pilgrims and strangers here on the earth , as the holy Patriarchs of old declared . And they that speak such things , saith the Apostle , plainly shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they seek their native country , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies . And truly if they had been mindful of that earthly country out of which they came , they might , saith he , have had opportunity of returning . But now they desire a better , to wit , an heavenly , Hebr. 11. Pag. 124. But that they step forth again into Airy Vehicles . This is their natural course , as I noted above . But the examples of Enoch and Elias , and much more of our ever Blessed Saviour , are extraordinary and supernatural . Pag. 125. Those therefore that pass out of these bodies before their Terrestrial Congruity be spoyled , weakened , or orderly unwound , according to the tenour of this Hypothesis , &c. By the favour of this ingenious Writer , this Hypothesis does not need any such obnoxious Appendage as this , viz. That souls that are outed these Terrestrial bodies before their Terrestrial Congruity be spoiled , weakned , or orderly unwound , return into the state of Inactivity . But this is far more consonant both to Reason and Experience or Storie , that though the Terrestrial Congruity be still vigorous , as not having run out it may be the half part , no not the tenth part of its Period , the soul immediately upon the quitting of this body is invested with a bodie of Air , and is in the state of Activity not of Silence in no sense . For some being murdered have in all likelyhood in their own persons complained of their murderers , as it is in that story of Anne Walker ; and there are many others of the same nature . And besides , it is far more reasonable , there being such numerous multitudes of silent souls , that their least continuance in these Terrestrial bodies should at their departure be as it were a Magical Kue or Tessera forthwith to the Aereal Congruity of life to begin to act its part upon the ceasing of the other , that more souls may be rid out of the state of Silence . Which makes it more probable that every soul that is once besmeared with the unctuous moisture of the Womb , should as it were by a Magick Oyntment be carried into the Air ( though it be of a still-born Infant ) than that any should return into the state of Silence or Inactivity upon the pretence of the remaining vigour of the Terrestrial Congruity of life . For these Laws are not by any consequential necessity , but by the free counsel of the Eternal Wisdom of God consulting for the best . And therefore this being so apparently for the best , this Law is interwoven into the Spirit of the World and every particular soul , that upon the ceasing of her Terrestrial Union , her Aereal Congruity of life should immediately operate , and the Spirit of Nature assisting , she should be drest in Aereal robes , and be found among the Inhabitants of those Regions . If souls should be remanded back into the state of Silence that depart before the Terrestrial Period of Vital Congruity be orderly unwound , so very few reach the end of that Period , that they must in a manner all be turned into the state of Inactivity . Which would be to weave Penelope's Web , to do and undo because the day is long enough , as the Proverb is , whenas it rather seems too short , by reason of the numerosity of Silent souls that expect their turn of Recovery into Life . Pag. 125. But onely follow the clew of this Hypothesis . The Hypothesis requires no such thing , but it rather clashes with the first and chietest Pillar thereof , viz. That all the Divine designs and actions are laid and carried on by Infinite Goodness . And I have already intimated how much better it is to be this way that I am pleading for , than that of this otherwise-ingenious Writer . Pag. 125. Since by long and hard exercise in this body , the Plastick Life is well ta●…ned and debilitated , &c. But this is not at all necessary , no not in those souls whose Plastick may be deemed the most rampant . Dis-union from this Terrestrial body immediately tames it , I mean , the Terrestrial Congruity of Life ; and its operation is stopt , as surely as a string of a Lute never so smartly vibrated is streightways silenced by a gentle touch of the finger , and another single string may be immediately made to sound alone , while the other is mute and silent . For , I say , these are the free Laws of the Eternal Wisdom , but fatally and vitally , not intellectually implanted in the Spirit of Nature , and in all Humane Souls or Spirits . The whole Universe is as it were the Automatal Harp of that great and true Apollo ; and as for the general striking of the strings and stopping their vibrations , they are done with as exquisite art as if a free intellectual Agent plaid upon them . But the Plastick powers in the world are not such , but onely Vital and Fatal , as I said before . Pag. 126. That an Aereal body was not enough for it to display its force upon , &c. It is far more safe and rational to say , that the soul deserts her Aereal Estate by reason that the Period of the Vital Congruity is expired , which according to those fatal Laws I spoke of before is determined by the Divine Wisdom . But whether a soul may do any thing to abbreviate this Period , and excite such symptoms in the Plastick as may shorten her continuance in that state , let it be left to the more inquisitive to define . Pag. 128. Where is then the difference betwixt the just and the wicked , in state , place , and body ? Their difference in place I have sufficiently shewn , in my Answer to the third Argument against the triple Congruity of Life in the Plastick of Humane Souls , how fitly they may be disposed of in the Air. But to the rude Buffoonry of that crude Opposer of the Opinion of Pre-existence , I made no Answer . It being methinks sufficiently answered in the Scholia upon Sect. 12. Cap. 3. Lib. 3. of Dr. H. Mores Immortalitas Animae , if the Reader think it worth his while to consult the place . Now for State and Body the difference is obvious . The Vehicle is of more pure Air , and the Conscience more pure of the one than of the other . Pag. 130. For according to this Hypothesis , the gravity of those bodies is less , because the quantity of the earth that draws them is so , &c. This is an ingenious invention both to salve that Phaenomenon , why Bodies in Mines and other deep subterraneous places should seem not so heavy nor hard to lift there , as they are in the superiour Air above the earth ; and also to prove that the crust of the earth is not of so considerable a thickness as men usually conceive it is . I say , it is ingenious , but not so firm and sure . The Quick-silver in a Torricellian Tube will sink deeper in an higher or clearer Air , though there be the same Magnetism of the earth under it that was before . But this is not altogether so fit an illustration , there being another cause than I drive at conjoyned thereto . But that which I drive at is sufficient of it self to salve this Phaenomenon . A Bucket of water , while it is in the water comes up with ease to him that draws it at the Well ; but so soon as it comes into the Air , though there be the same earth under it that there was before , it feels now exceeding more weighty . Of which I conceive the genuine reason is , because the Spirit of Nature , which ranges all things in their due order , acts proportionately strongly to reduce them thereto , as they are more heterogeniously and disproportionately placed as to their consistencies . And therefore by how much more crass and solid a body is above that in which it is placed , by so much the stronger effort the Spirit of Nature uses to reduce it to its right place ; but the less it exceeds the crassness of the Element it is in , the effort is the less or weaker . Hence therefore it is , that a stone or such like body in those subterraneous depths seems less heavy , because the air there is so gross and thick , and is not so much disproportionate to the grossness of the stone as our air above the earth here is ; nor do I make any doubt , but if the earth were all cut away to the very bottom of any of these Mines , so that the Air might be of the same consistency with ours , the stone would then be as heavy as it is usually to us in this superioor surface of the earth . So that this is no certain Argument for the proving that the crust of the earth is of such thinness as this Author would have it , though I do not question but that it is thin enough . Pag. 131. And the mention of the Fountains of the great Deep in the Sacred History , &c. This is a more considerable Argument for the thinness of the crust of the earth ; and I must confess I think it not improbable but that there is an Aqueous hollow Sphaericum , which is the Basis of this habitable earth , according to that of Psalm 24. 2. For he hath founded it upon the seas , and established it upon the flouds . Pag. 131. Now I intend not that after a certain distance all is fluid matter to the Centre ; That is to say , After a certain distance of earthly Matter , that the rest should be fluid Matter , namely , Water and Air , to the Centre , &c. But here his intention is directed by that veneration he has for Des Cartes . Otherwise I believe if he had freely examined the thing to the bottom , he would have found it more reasonable to conclude all fluid betwixt the Concave of the Terrestrial Crust and the Centre of the Earth , as we usually phrase it , though nothing be properly Earth but that Crust . Pag. 131. Which for the most part very likely is a gross and foetid kind of air , &c. On this side of the Concave of the Terrestrial Crust there may be several Hollows of foetid air and stagnant water , which may be so many particular lodgings for lapsed and unruly Spirits . But there is moreover a considerable Aqueous Sphaericum upon which the earth is founded , and is most properly the Abyss ; but in a more comprehensive notion , all from the Convex thereof to the Centre may be termed the Abyss , or the Deepest place that touches our imagination . Pag. 131. The lowest and central Regions may be filled with flame and aether , &c. That there was the Reliques of a Sun after the Incrustation of the Earth and Aqueous Orb , is according to this Hypothesis reasonable enough . And a kind of Air and Aether betwixt this diminished Sun and the Concave of this Aqueous Orb , but no crass and opake concamerations of hard Matter interposed betwixt . Which is an Hypothesis the most kind to the ingenious Author of Telluris Theoria Sacra , that he could wish . For he holding that there was for almost two thousand years an opake earthy Crust over this Aqueous Orb unbroke till the Deluge , which he ascribes to the breaking thereof , it was necessary there should be no opake Orb betwixt the Central Fire and this Aqueous Orb ; for else the Fishes for so long a time had lived in utter darkness , having eyes to no purpose , nor ability to guide their way or hunt their prey . Onely it is supposed , which is easie to do , that they then swam with their backs toward the Centre , whenas as now they swim with their bellies thitherward ; they then plying near the Concave , as now near the Convex of this watry Abyss . Which being admitted , the difference of their posture will necessarilly follow according to the Laws of Nature , as were easie to make out , but that I intend brevity in these Annotations . Onely I cannot forbear by the way to advertise how probable it is that this Central Fire which shone clear enough to give light to the Fishes swimming near the Concave of this Watry Orb , might in process of time grow dimmer and dimmer , and exceeding much abate of its light , by that time the Crust of the Earth broke and let in the light of the Sun of this great Vortex into this Watry Region , within which , viz. in the Air or Aether there , there has been still a decay of light , the Air or Aether growing more thick as well as that little Central Fire or Sun , being more and more inveloped with fuliginous stuff about it . So that the whole Concavity may seem most like a vast duskish Vault , and this dwindling over-clouded Sun a Sepulchral Lamp , such as , if I remember right , was found in the Monuments of Olybius and Tulliola . An hideous dismal forlorn Place , and sit Receptacle for the Methim and Rephaim . And the Latin Translation , Job 26. 5. excellently well accords with this sad Phaenomenon . Ecce Gigantes gemunt sub Aquis , & qui habitant cum eis . Here is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Symmachus translates the word . And it follows in the verse , Nudus est Infernus coram eo , Hell is naked before God. And Symmachus in other places of the Proverbs puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , which therefore is the most proper and the nethermost Hell. And it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest sense , whenever this lurid Light ( as it seems probable to me it sometime will be ) is quite extinct , and this Central Fire turned into a Terrella , as it may seem to have already happened in Saturn . But we must remember , as the Author sometimes reminds us , that we are embellishing but a Romantick Hypothesis , and be sure we admit no more than Reason , Scripture , and the Apostolick Faith will allow . Pag. 132. Are after death committed to those squalid subterraneous Habitations , &c. He seems to suppose that all the wicked and degerate souls are committed hither , that they may be less troublesom to better souls in this air above the earth . But considering the Devil is call'd the Prince of the Air , & that he has his Clients and Subjects in the same place with him ; we may well allow the lower Regions of the Air to him , and to some wicked or unregenerate souls promiscuously with him , though there be subterraneous Receptacles for the worst and most rebellious of them , and not send them all packing thither . Pag. 132. That they are driven into those Dungeons by the invisible Ministers of Justice , &c. He speaks of such Dungeons as are in the broken Caverns of the Farth , which may be so many vexatious Receptacles for rebellious Spirits which these invisible Ministers of Justice may drive them into , and see them commited ; and being confined there upon far severer penalties if they submit not to that present punishment which they are sentenced to , they will out of fear of greater Calamity be in as safe custody as if they were under lock and key . But the most dismal penalty is to be carried into the Abyss , the place of the Rephaim I above described . This is a most astonishing commination to them , and they extreamly dread that sentence . Which makes the Devils , Luke 8. 31. so earnestly beseech Christ that he would not command them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pack away into the Abyss . This punishment therefore of the Abyss where the Rephaim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groan , is door and lock that makes them , whether they will or no , submit to all other punishments and confinements on this side of it . Michael Psellus takes special notice how the Daemons are frighted with the menaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the menaces of the sending them away packing into the Abyss and subterraneous places . But these may signifie no more than Cavities that are in the ruptues of the earth , and they may steal out again if they will adventure , unless they were perpetually watched , which is not so probable . Wherefore they are imprisoned through fear of that great horrid Abyss above described , and which as I said is an iron lock and door of brass upon them . But then you will say , What is the door and lock to this terrible place ? I answer , The inviolable Adamantine Laws of the great Sandalphon or Spirit of the Universe . When once a rebellious Spirit is carried down by a Minister of Justice into this Abyss , he can no more return of himself , than a man put into a Well fortie fathoms deep is able of himself to ascend out of it . The unlapsed Spirits , it is their priviledge that their Vehicles are wholly obedient to the will of the Spirit that inactuates them , and therefore they have free ingress and egress every where ; and being so little passive as they are , and so quick and swift in their motions , can perform any Ministries with little or no incommodation to themselves . But the Vehicles of lapsed Spirits are more passive , and they are the very chains whereby they are tyed to certain Regions by the iron Laws of the Spirit of the Universe , or Hylarchick Principle , that unfailingly ranges the Matter everie where according to certain orders . Wherefore this Serjeant of Justice having once deposited his Prisoner within the Concave of the Aqueous Orb , he will be as certainly kept there , and never of himself get out again , as the man in the bottom of the Well above-mentioned . For the Laws of the same Spirit of Nature that keeps the man at the bottom of the Well ( that everie thing may be placed according to the measure of its consistencie ) will inhibit this Captive from ever returning to this Superiour Air again , because his Vehicle is , though foul enough , yet much thinner than the Water ; and there will be the the same ranging of things on the Concave side of the Aqueous Orb , as there is on the Convex . So that if we could suppose the Ring about Saturn inhabited with any living creatures , they would be born toward the Concave of the Ring as well as toward the Convex , and walk as steadily as we and our Antipodes do with our feet on this and that side of the earth one against another . This may serve for a brief intimation of the reason of the thing , and the intelligent will easily make out the rest themselves , and understand what an ineluctable fate and calamity it is to be carried into that duskish place of dread and horrour , when once the Angel that has the Keys of the Abyss or bottomless pit has shut a rebellious Spirit up there , & chained him in that hideous Dungeon . Pag. 133. Others to the Dungeon , and some to the most intolerable Hell the Abyss of fire . The Dungeon here , if it were understood with an Emphasis , would most properly denote the Dungeon of the Rephaim , of which those parts nearest the Centre may be called the Abyss of Fire more properly than any Vulcano's in the Crust of the earth . Those souls therefore that have been of a more fierce and fiery nature , and the Causers of Violence and Bloodshed , and of furious Wars and cruel Persecutions of innocent and harmless men , when they are committed to this Dungeon of the Rephaim , by those inevitable Laws of the subteraqueous Sandalphon , or Demogorgon if you will , they will be ranged nearest the Central Fire of this Hellish Vault . For the Vehicles of souls symbolizing with the temper of the mind , those who are most haughty , ambitious , fierce , and fiery , and therefore , out of Pride and contempt of others in respect of themselves and their own Interest , make nothing of shedding innocent bloud , or cruelly handling those that are not for their turn , but are faithful adherers to their Maker , the Vehicles of these being more thin and fiery than theirs who have transgressed in the Concupiscible , they must needs surmount such in order of place , and be most remote from the Concave of the Aqueous Orb under which the Rephaim groan , and so be placed at least the nearest to that Abyss of Fire , which our Author terms the most intolerable Hell. Pag. 133. Have a strict and careful eye upon them , to keep them within the confines of their Goal , &c. That this , as it is a more tedious Province , so a needless one , I have intimated above , by reason that the fear of being carried into the Abyss will effectually detain them in their confinements . From whence if they be not released in time , the very place they are in may so change their Vehicles , that it may in a manner grow natural to them , and make them as uncapable of the Superiour Air as Bats and Owls are , as the ingenious Author notes , to bear the Suns Noon-day-Beams , or the Fish to live in these thinner Regions . Pag. 134. Under severe penalties prohibit all unlicensed excursions into the upper World , though I confess this seems not so probable , &c. The Author seems to reserve all the Air above the earth to good souls onely , and that if any bad ones appear , it must be by either stealth or license . But why bad souls may not be in this lower Region of the Air as well as Devils , I understand not . Nor do I conceive but that the Kingdom of Darkness may make such Laws amongst themselves , as may tend to the ease and safety of those of the Kingdom of Light. Not out of any good-will to them , but that themselves may not further smart for it if they give license to such and such exorbitancies . For they are capable of pain and punishment , and though they are permitted in the world , yet they are absolutely under the power of the Almighty , and of the Grand Minister of his Kingdom , the glorious Soul of the Messiah . Pag. 137. The internal Central Fire should have got such strength and irresistible vigour , &c. But how or from whence , is very hard to conceive : I should rather suspect , as I noted above , that the Fire will more and more decay till it turn at last to a kind of Terrella , like that observed within the Ring of Saturn , and the Dungeon become utter Darkness , where there will be weeping and wailing and gnashing of teeth , as well as in the furnace of Fire . Pag. 141. And so following the Laws of its proper motion shall fly away out of this Vortex , &c. This looks like an heedless mistake of this ingenious Writer , who though he speak the language of Cartesius , seems here not to have recalled to mind his Principles . For the Earth according to his Principles is never like to become a Sun again . Nor if it had so become , would it then become a Comet . Forasmuch as Comets according to his Philosophie are incrustated Suns , and Planets or Earths in a manner , and so to be deemed so soon as they settle in any Vortex , and take their course about the Centre thereof . Nor if the Earth become a Sun again , is it like to leave our Vortex according to the Cartesian Principles , but rather be swallowed down into the Sun of our Vortex , and increase his magnitude ; the ranging of the Planets according to Des Cartes Mechanical Laws being from the difference of their solidities , and the least solid next to the Sun. Whither then can this Sol redivivus or the Earth turned wholly into the Materia subtilissima again be carried , but into the Sun it self ? This seems most likely , especially if we consider this Sol Redivivus or the Earth turned all into the Materia subtilissima , in itself . But if we take into our consideration its particular Vortex which carries about the Moon , the business may bear a further debate which will require more time than to be entred upon here . But it seems plain at first sight , that though this Sol Redivivus should by vertue of its particular Vortex be kept from being swallowed down into the Sun and Centre of the great Vortex , yet it will never be able to get out of this great Vortex , according to the frame of Des Cartes Philosophy . So that there will be two Suns in one Vortex , a Planetary one and a fixt one . Which unexpected monstrositie in Nature will make any cautious Cartesian more wary how he admits of the Earths ever being turned into a Sun again ; but rather to be content to let its Central Fire to incrustrate it self into a Terrella , there seeming to be an example of this in that little Globe in the midst of the Ring of Saturn ; but of an Earth turned into a Sun no example at all that I know of . Pag. 142. So that the Central Fire remains unconcerned , &c. And so it well may , it being so considerable a distance from the Concave of the Aqueous Orb , and the Aqueous Orb it self betwixt the Crust of the Earth and it . But the Prisoners of this Gaol of the Rephaim will not be a little concerned . This Hell of a suddain growing so smothering hot to them all , though the Central Fire no more than it was . And whatever becomes of those Spirits that suffer in the very Conflagration it self , yet Ab hoc Inferno nulla est redemptio . Pag. 147. Those immediate births of unassisted nature will not be so tender , &c. Besides , the Air being replenisht with benign Daemons or Genii , to whom it cannot but be a pleasant Spectacle to behold the inchoations and progresses of reviving Nature , they having the Curiositie to contemplate these births , may also in all likelihood exercise their kindness in helping them in their wants ; and when they are grown up , assist them also in the methods of Life , and impart as they shall find fit the Arcana of Arts and Sciences and Religion unto them , nor suffer them to symbolize overmuch in their way of living with the rest of their fellow terrestrial Creatures . If it be true that some hold , that even now when there is no such need , every one has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Genius or Guardian Angel , it is much more likely that at such a season as this , every tender Foetus of their common Mother the Earth , would be taken into the care of some good Daemon or other , even at their very first budding out into life . Pag. 148. But all this is but the frolick exercise of my Pen choosing a Paradox . And let the same be said of the Pen of the Annotator , who has bestowed these pains not to gain Proselytes to the Opinions treated of in this Discourse , but to entertain the Readers Intellectuals with what may something inlarge his thoughts ; and if he be curious and anxious , help him at a pinch to some ease of mind touching the ways of God and his wonderful Providence in the World. Pag. 149. Those other expressions of Death , Destruction , Perdition of the ungodly , &c. How the entring into the state of Silence may well be deemed a real Death , Destruction and Perdition , that passage in Lucretius does marvelously well set out . Nam si tantopere est animi mutata potestas , Omnis ut actarum exciderit retinentia rerum , Non , ut opinor , ea ab letho jam longiter errat Quapropter fateare necesse est , quae fuit ante Interiisse , &c. De Rerum Natura , Lib. 3. And again in the same book he says , though we were again just as we were before , yet we having no memory thereof , it is all one as if we were perfectly lost . And yet this is the condition of the soul which the Divine Nemesis sends into the state of Silence , because afterwards she remembers nothing of her former life . His words are these : Nec , si materiam nostram collegerit aetas Post obitum , rursúmque redegerit ut sita nunc est , Atque iterum nobis fuerint data lumina vitae , Pertineat quicquam tamen ad nos id quoque factum Interrupta semel quom sit retinentia nostri . Pag. 150. In those passages which predict new Heavens and a new Earth , &c. I suppose he alludes especially to that place in the Apocalypse , Chap. 21. where presently upon the Description of the Lake of Fire in the precedent Chapter which answers to the Conflagration , it is said , And I saw a new Heaven and a new Earth . But questionless that passage , as in other places , is Politically to be understood , not Physically , unless this may be the ingenious Authors meaning , That the Writer of the Apocalypse adorning his style with allusions to the most rouzing and most notable real or Physical Objects ( which is observable all along the Apocalypse ) it may be a sign that a new Heaven and a new Earth succeeding the Conflagration , is one of those noble Phaenomena true and real amongst the rest , which he thought fit to adorn his style with by alluding thereto . So that though the chief intended sense of the Apocalypse be Political , yet by its allusions it may countenance many noble and weighty Truths whether Physical or Metaphysical . As , The existence of Angels , which is so perpertually inculcated all along the Book from the beginning to the ending : The Divine Shechina in the celestial Regions : The Dreadsul Abyss in which rebellious Spirits are chained , and at the commination whereof they so much tremble : The Conflagration of the Earth ; and lastly , The renewing and restoring this Earth and Heaven after the Conflagration . Pag. 150. The main Opinion of Pre-existence is not at all concerned , &c. This is very judiciously and soberly noted by him . And therefore it is by no means fairly done by the Opposers of Pre-existence , while they make such a pudder to confute any passages in this Hypothesis , which is acknowledged by the Pre-existentiaries themselves to be no necessary or essential part of that Dogma . But this they do , that they may seem by their Cavils ( for most of them are no better ) against some parts of this unnecessarie Appendage of Pre-existence , to have done some execution upon the Opinion it self ; which how far it extends , may be in some measure discovered by these Notes we have made upon it . Which stated as they direct , the Hypothesis is at least possible ; but that it is absolutely the true one , or should be thought so , is not intended . But as the ingenious Author suggests , it is either this way or some better , as the infinite Wisdom of God may have ordered . But this possible way shews Pre-existence to be neither impossible nor improbable . Pag. 151. But submit all that I have written to the Authority of the Church of England , &c. And this I am perswaded he heartily did , as it is the duty of every one , in things that they cannot confirm by either a plain demonstration , clear authority of Scripture , Manifestation of their outward Senses , or some rouzing Miracle , to compromise with the Decisions of the National Church where Providence has cast them , for common peace and settlement , and for the ease and security of Governours . But because a fancy has taken a man in the head , that he knows greater Arcana than others , or has a more orthodox belief in things not necessarie to Salvation than others have , for him to affect to make others Proselytes to his Opinion , and to wear his badge of Wisdom , as of an extraordinarie Master in matters of Theory , is a mere vanitie of Spirit , a ridiculous piece of pride and levitie , and unbeseeming either a sober and stanched man or a good Christian. But upon such pretences to gather a Sect , or set up a Church or Independent Congregation , is intolerable Faction and Schism , nor can ever bear a free and strict examination according to the measures of the truest Morals and Politicks . But because it is the fate of some men to believe Opinions , to others but probable , nor it may be so much ( as the motion of the Earth suppose , and Des Cartes his Vortices , and the like ) to be certain Science , it is the interest of every National Church to define the truth of no more Theories than are plainly necessary for Faith and good manners ; because if they either be really , or seem to be mistaken in their unnecessary Decisions or Definitions , this with those that are more knowing than ingenuous will certainly lessen the Authority and Reverence due to the Church , and hazard a secret enmity of such against her . But to adventure upon no Decisions but what have the Authority of Scripture ( which they have that were the Decisions of General Councils before the Apostasie ) and plain usefulness as well as Reason of their side , this is the greatest Conservative of the Honour and Authority of a Church ( especially joyned with an exemplary life ) that the greatest Prudence or Politicks can ever excogitate . Which true Politicks the Church of Rome having a long time ago deserted , has been fain , an horrid thing to think of it ! to support her Authority and extort Reverence by mere Violence and Bloud . Whenas , if she had followed these more true and Christian Politicks , she would never have made herself so obnoxious , but for ought one knows , she might have stood and retained her Authority for ever . In the mean time , this is suitable enough , and very well worth our noting , That forasmuch as there is no assurance of the Holy Ghost's assisting unnecessary Decisions , though it were of the Universal Church , much less of any National one , so that if such a point be determined , it is uncertainly determined , and that there may be several ways of holding a necessary Point , some more accommodate to one kind of men , others to another , and that the Decisions of the Church are for the Edification of the people , that either their Faith may be more firm , or their Lives more irreprehensible : these things , I say , being premised , it seems most prudent and Christian in a Church to decline the Decision of the circumstances of any necessary point , forasmuch as by deciding and determining the thing one way , those other handles by which others might take more fast hold on it are thereby cut off , and so their assent made less firm thereto . We need not go far for an example , if we but remember what we have been about all this 〈◊〉 It is necessarie to believe that we have 〈◊〉 〈◊〉 Immortal Spirit capable of Salvation 〈◊〉 〈◊〉 ●…ording as we shall behave 〈◊〉 〈◊〉 〈◊〉 revealed to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But though this Opinion or rather Article of Faith be but one , yet there are several waies of holding it . And it lies more easie in some mens minds , if they suppose it created by God at every conception in the Womb ; in othersome , if they conceive it to be ex Traduce ; and lastly in others , if it pre-exist . But the waies of holding this Article signisie nothing but as they are subservient to the making us the more firmly hold the same . For the more firmly we believe it , the greater influence will it have upon our lives , to cause us to live in the fear of God , and in the waies of Righteousness like good Christians . Wherefore now it being supposed that it will stick more firm and fixt in some mens minds by some one of these three waies , rather than by either of the other two , and thus of any one of the three ; It is manifest , it is much more prudently done of the Church not to cut off two of these three handles by a needless , nay , a harmful Decision , but let every one choose that handle that he can hold the Article fastest by , for his own support and Edification . For thus every one laying firm hold on that handle that is best sitted for his own grasp , the Article will carry all these three sorts of believers safe up to Heaven , they living accordingly ; whenas two sorts of them would have more slippery or uncertain hold , if they had no handle ossered to them but those which are less suitable to their grasp and Genius . Which shews the Prudence , Care , and Accuracy of Judgment in the Church of England , that as in other things , so in this , she has made no such needless and indeed hurtful Decisions , but left the modes of conceiving things of the greatest moment , to every ones self , to take it that way that he can lay the fastest hold of it , and it will lie the most easily in his mind without doubt and wavering . And therefore there being no one of these handles but what may be useful to some or other for the more easie and undoubted holding that there is in us an Immaterial and Immortal Soul or Spirit , my having taken this small pains to wipe off the soil , and further the usefulness of one of them by these Annotations , if it may not merit thanks , it must , I hope , at least deserve excuse with all those that are not of too sowre and tetrick a Genius , and prefer their own humours and sentiments before the real benefit of others . But now if any one shall invidiously object , that I prefer the Christian Discretion of my own Church the Church of England , before the Judgment and Wisdom of a General Council , namely , the fisth Oecumenical Council held at Constantinople in Justinians time under the Patriarch Eutychius , who succeeded Menas lately deceased , to whom Justinian sent that Discourse of his against Origen and his errours , amongst which Pre-existence is reckoned one : In answer to this , several things are to be considered , that right may be done our Mother . First , What number of Bishops make a general Council , so that from their Numerosity we may rely upon their Authority and infallibility that they will not conclude what is false . Secondly , Whether in whatsoever matters of debate , though nothing to the Salvation of mens souls , but of curious Speculation , fitter for the Schools of Philosophers than Articles of Faith for the edification of the people ( whose memory and conscience ought to be charged with no notions that are not subservient to the rightly and duly honouring God and his onely begotten Son our Lord Jesus Christ , and to the faithful discharging their duty to man ) the assistance of the Spirit of God can rationally be expected ; or onely in such things as are necessary to be professed by the people , and very useful for the promoting of Life and Godliness . And as Moses has circumscribed his Narrative of the Creation within the limits of Mundus Plebeiorum , and also the Chronology of time according to Scripture is bounded from the first Adam to the coming again of the second to Judgment , and Sentencing the wicked to everlasting punishment , and the righteous to life everlasting : so whether the Decisions of the Church are not the most safely contained within these bounds , and they faithfully discharge themselves in the conduct of Souls , if they do but instruct them in such truths only as are within this compass revealed in sacred Scripture . And whether it does not make for the Interest and Dignity of the Church to decline the medling with other things , as unprofitable and unnecessary to be decided . Thirdly , Whether if a General Council meet not together in via Spiritus Sancti , but some stickling imbitter'd Grandees of the Church out of a pique that they have taken against some persons get through their interest a General Council called , whether is the assistance of the Holy Ghost to be expected in such a meeting , so that they shall conclude nothing against truth . Fourthly , Whether the Authority of such General Councils as Providence by some notable prodigie may seem to have intimated a dislike of , be not thereby justly suspected , and not easily to be admitted as infallible deciders . Fifthly , Whether a General Council that is found mistaken in one point , anathematizing that for an Heresie which is a truth , forfeits not its Authority in other points , which then whether falshoods or truths , are not to be deemed so from the Authority of that Council , but from other Topicks . Sixthly , Since there can be no commerce betwixt God and man , nor he communicate his mind and will to us but by supposition , That our senses rightly circumstantiated are true , That there is skill in us to understand words and Grammar , and schemes of speech , as also common notions and clear inferences of Reason , whether if a General Council conclude any thing plainly repugnant to these , is the Conclusion of such a Council true and valid ; and whether the indeleble Notices of truth in our mind that all Mankind is possessed of , whether Logical , Moral , or Metaphysical , be not more the dictates of God , than those of any Council that are against them . Seventhly , If a Council , as general as any has been called , had in the very midnight of the Churches Apostasie and ignorance met , and concluded all those Corruptions that now are obtruded by the Church of Rome , as Transubstantiation , Invocation of Saints , Worshipping of Images , and the like , whether the Decisions of such a Council could be held infallible or valid . What our own excellently well Reformed Church holds in this case , is evident out of her Articles . For , Eighthly , The Church of England plainly declares , That General Councils when they be gathered together , forasmuch as they be an Assembly of men whereof all are not governed with the Spirit and Word of God , they may err , and sometimes have erred even in things pertaining to God. Wherefore , saith she , things ordained by them as necessary to Salvation have neither strength nor Authority , unless it may be declared that they be taken out of Holy Scripture . Artic. 21. Ninthly , And again , Artic. 20. where she allows the Church to have power to decree Rites and Ceremonies , and Authority in Controversies of Faith , but with this restriction , That it is not lawful for the Church to ordain any thing that is contrary to Gods Word written , neither may it so expound one place of Scripture that it be repugnant to another ; she concludes : Wherefore although the Church be a Witness and Keeper of Holy Writ , yet as it ought not to decree any thing against the same , so besides the same ought it not to inforce any thing to be believed for necessity of Salvation . What then , does she null the Authority of all the General Councils , and have no deference for any thing but the mere Word of God to convince men of Heresie ? No such matter . What her sense of these things is , you will find in 1 Eliz. cap. 1. Wherefore , Tenthly and lastly , What General Councils the Church of England allows of for the conviction of Hereticks you may understand out of these words of the Statute : They shall not adjudge any matter or cause to be Heresies , but onely such as heretofore have been adjudged to be Heresie by the Authority of the Canonical Scriptures , or by the first four General Councils or any of them , or by any other General Council wherein the same was declared Heresie by the express and plain words of the said Canonical Scriptures , By brief reflections upon some of these ten Heads , I shall endeavour to lessen the Invidiousness of my seeming to prefer the Discretion of the Church of England before the Judgment of a General Council , I mean of such a General Council as is so unexceptionable that we may relie on the Authority of their Decisions , that they will not fail to be true . Of which sort whether the fifth reputed General Council be , we will briefly first consider . For reflecting on the first head , It seems scarcely numerous enough for a General Council . The first General Council of Nice had above three hundred Bishops ; That of Chalcedon above six hundred : This fifth Council held at Constantinople had but an hundred sixty odd . And which still makes it more unlike a General Council , in the very same year , viz. 553 , the Western Bishops held a Council at Aquileia , and condemned this fifth Council held at Constantinople . Secondly , The Pre-existence of Souls being a mere Philosophical Speculation , and indeed held by all Philosophers in the affirmative that held the Soul incorporeal ; we are to consider whether we may not justly deem this case referrible to the second Head , and to look something like Pope Zacharies appointing a Council to condemn Virgilius as an Heretick , for holding Antipodes . Thirdly , We may very well doubt whether this Council proceeded in via Spiritus Sancti , this not being the first time that the lovers and admirers of Origen for his great Piety and Knowledge , and singular good service he had done to the Church of Christ in his time , had foul play plai'd them . Witness the story of Theophilus Bishop of Antioch , who to revenge himself on Dioscorus and two others that were lovers of Origen and Anti-Anthropomorphites , stickled so , that he caused Epiphanius in his See , as he did in his own , to condemn the Books of Origen in a Synod . To which condemnation Epiphanius an Anthropomorphite , and one of more Zeal than Knowledge , would have got the subscription of Chrysostome the Patriarch of Constantinople ; but he had more Wisdom and Honesty than to listen to such an injurious demand . And as it was with those Synods called by Theophilus and Epiphanius , so it seems to be with the fifth Council . Piques and Heart-burnings amongst the Grandees of the Church seemed to be at the bottom of the business . Binius in his History of this fifth Council takes notice of the enmity betwixt Pelagius , Pope Vigilius's Apocrisiarie , and Theodorus Bishop of Caesarea Cappadociae an Origenist . And Spondanus likewise mentions the same , who says , touching the business of Origen , that Pelagius the Popes Apocrisiarie , eam quaestionem in ipsius Theodori odium movisse existimabatur . And truly it seems to me altogether incredible , unless there were some hellish spight at the bottom , that they should not have contented themselves to condemn the errours supposed to be Origens ( but after so long a time after his death , there being in his writings such choppings and changings and interpolations , hard to prove to be his ) but have spared his name , for that unspeakable good service he did the Church in his life-time . See Dr. H. Mores Preface to his Collectio Philosophica , Sect. 18. where Origens true Character is described out of Eusebius . Wherefore whether this be to begin or carry on things in via Spiritus Sancti , so that we may rely on the Authority of such a Council , I leave to the impartial and judicious to consider . Fourthly , In reference to the fourth Head , That true wisdom and moderation , and the holy assistance of Gods Spirit did not guide the affairs of this Council , seems to be indicated by the Divine Providence , who to shew the effect of their unwise proceedings in the self-same year the Council sate , sent a most terrible Earthquake for forty days together upon the City of Constantinople where the Council was held , and upon other Regions of the East , even upon Alexandria it self and other places , so that many Cities were levelled to the ground . Upon which Spondanus writes thus : Haea verò praesagia fuisse malorum quae sunt praedictam Synodum consecuta , nemo negare poterit quicunque ab eventis facta noverit judicare . This also reminds me of a Prodigy as it was thought that happened at the sixth reputed General Council , where nigh three hundred Fathers were gathered together to decide this nice and subtile Point , namely , whether an operation or volition of Christ were to be deemed , Una operatio sive volitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that Axiom of some Metaphysicians , that Actio est suppositi , and so the Humane and Divine Nature of Christ being coalescent into one person , his volition and operation be accounted one as his person is but one ; or because of the two Natures , though but one person , there are to be conceived two operations or two volitions . This latter Dogma obtained , and the other was condemned by this third Constantinopolitan Council : whereupon , as Paulus Diaconus writes , abundance of Cobwebs or Spiders webs fell or rained , as it were , down upon the heads of the people , to their very great astonishment . Some interpret the Cobwebs of Heresies : others haply more rightfully of troubling the Church of Christ with over-great niceties and curiosities of subtile Speculation , which tend nothing to the corroborating her Faith , and promoting a good Life ; and are so obscure , subtile , and lubricous , that look on them one way they seem thus , and another way thus . To this sixth General Council there seemed two Operations and two Wills in Chri●… , because of his two Natures . To a Council called after by Philippicus the Emperour , and John Patriarch o●… Constantinople , considering Christ as one person ●…ere appeared Numerosissimo Orientalium Episcoporum collecto Conven●…ui ▪ as Spondanus ●…as 〈◊〉 but as Binius , Innumerle Orientalium Episcoporum multitudini congregat●…e , but one will and one operation . And ce●…tainly this numerous or innumerable company of Bishops must put as fair sor a General Council as that of less than three hundred ▪ But that the Authority of both these Councils are lessened upon the account of the second Head , in that the matter they consulted about tended nothing to the corroboration of our Faith , or the promotion of a good Life , I have already intimat●…d . These things I was tempted to note , in reference to the tenth Head. For it seems to me an undeniable Argument , that our First Reformers , which are the Risen Witnesses , were either exquisitely well seen in Ecclesiastick History , or the good Hand of God was upon them that they absolutely admitted onely the four first General Councils ; but after them , they knew not where to be , or what to call a General Council , and therefore would not adventure of any so called for the adjudging any matters Heresie . But if any pretended to be such , their Authority should no further prevail , than as they made out things by express and plain words of Canonical Scripture . And for other Synods , whether the Seventh , which is the second of Nice , or any other that the Church of Rome would have to be General in defence of their own exorbitant points of Faith or Practice , they will be found of no validity , if we have recourse to the sixth , seventh , eighth and ninth Heads . Fifthly , In reference to the fifth Head. This fifth Council loseth its Authority in anathematizing what in Origen seems to be true according to that express Text of Scripture , John 16. 28. ( especially compared with others . See Notes on Chap. II. ) I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . He came forth from his Father which is in Heaven , accordingly as he taught us to pray to him ( the Divine Shechina being in a peculiar manner there ) He leaves the world and goes to the Father , which all understand of his Ascension into Heaven , whence his coming from the Father must have the same sense , or else the Antithesis will plainly fail . Wherefore it is plain he came down from Heaven ( as he signifies also in other places ) as well as returns thither . But he can neither be truly said to come from heaven , nor return thither , according to his Divine Nature . For it never lest Heaven , nor removes from one place to another ; and therefore this Scripture does plainly imply the Pre existence of the Soul of the Messiah , according to the Doctrine of the Jews , before it was incarnate . And this stricture of the old Cabala may give light to more places of St. Johns Writings than is fit to recite in this haste ; I will onely name one by the by , 1 John 4. 2. Every Spirit that confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Jesus is the Christ come in the flesh , that is to say , is the Christ incarnate , is of God. For the Messiah did exist , viz. his Soul , before he came into the flesh , according to the Doctrine of the Jews . Which was so well known , that upon the above-cited saying ( John 16. 28. ) of our Saviour , they presently answered , Lo , now speakest thou plainly , and speakest no Parable ; because he clearly discovers himself by this Character to be the expected Messias incarnate . Nor is there any possible evasion out of the clearness of this Text from the communication of Idioms , because Christ cannot be said to come down from Heaven according to his Humane Nature before it was there , therefore his Humane Nature was there before it was incarnate . And lastly , The Authority of the Decision of this Council ( if it did so decide ) is lessened , in that contrary to the second Head ( as was hinted above ) it decides a point that Faith and Godliness is not at all concerned in . For the Divinity of Christ , which is the great point of Faith , is as firmly held supposing the Soul of the Messias united with the Logos before his incarnation , as in it . So that the spight onely of Pelagius against Theodorus to multiply Anathematisms against Origen , no use or necessity of the Church required any such thing . Whence again their Authority is lessened upon the account of the third Head. These things may very well suspend a careful mind , and loth to be imposed upon , from relying much upon the Authority of this fifth Council . But suppose its Authority entire , yet the Acts against Origen are not to be found in the Council . And the sixth Council in its Anathematisms , though it mention Theodorets Writings , the Epistle of Ibas and Theodorus Mopsuestenus who were concerned in the fifth Council ; yet I find not there a syllable touching Origen . And therefore those that talk of his being condemned by that fifth Co●…ncil , have an eye , I suppose , to the Anathematisms at the end of that Discourse which Justinian the Emperour sent to Menas Patriarch of Constantinople , according to which form they suppose the errours of Origen condemned . Which if it were true , yet simple Pre-existence will escape well enough . Nor do I think that learned and intelligent Patriarch Photius would have called the simple Opinion of Pre-existence of souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ●…or those Appendages that the injudiciousness and rashness of some had affixed 〈◊〉 it . Partly therefore re●…lecting upon that first Anathematism in the Emperours Discou●…se that makes the pre-existent souls of men first to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if their highest felicity consisted in having no body to inactuate ( which plainly clashes with both sound Philosophy and Christianity , as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rephaim were all one , and they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grown cold to the Divine Love , and onely gathered body as they gathered corruption , and were alienated from the Life of God ; which is point-blank against the Christian Faith , which has promised us , as the highest prize , a glorified body : ) And partly what himself adds , that one soul goes into several bodies ; Which are impertinent Appendages of the Pre-existence of the soul , false , useless and unnecessary ; and therefore those that add these Appendages thereto , violate the sincerity of the Divine Tradition to no good purpose . But this simple Doctrine of Pre existence is so unexceptionable and harmless , that the third collection of Councils in Justellus , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it reckon the other errours of Origen condemned in the fifth Council , omits this of Pre-existence . Certainly that Ecclesiastick that framed that Discourse for the Emperour , if he did it not himself , had not fully , deliberately and impartially considered the Dogma of Pre-existence taken in its self , nor does once offer to answer any Reasons out of Scripture or Philosophy that are produced for it . Which if it had been done , and this had been the onely errour to be alledged against Origen . I cannot think it credible , nay scarce possible , though their spight had been never so much against some lo●…ers of Origen , that they could have got any General Council to have condemned so holy , so able , so victorious a Champion for the Christian Church in his life-time for an H●…retick , upon so tolerable a punctilio , about three hundred years after his death . What Father that wrote before the first four General Councils , but might by the Malevolent , for some odd passage or other , be doomed an Heretick , if such severity were admittable amongst Christians ? But I have gone out further than I was aware ; and it is time for me to be think me what I intended . Which was the justif●…ing of my self in my seeming to prefer the Discretion of our own Church in leaving us free to hold the Incorporeity and Immortality of the soul by any of the three handles that best fitted every mans Genius , before the Judgment of the fifth General Council , that would abridge us of this liberty . From which Charge I have endeavoured to free my self , briefly by these two ways : First , by shewing how hard it is to prove the fifth Oecumenical Council so called , to be a legitimate General or Oecumenical Council , and such as whose Authority we may relie on . And secondly , if it was such , by shewing that it did not condemn simply the Pre-existence of souls , but Pre-existence with such and such Appendages . So that there is no real clashing betwixt our Church and that Council in this . But however this is , from the eighth and ninth Heads it's plain enough that the Church of England is no favourer of the Conclusions of any General Council that are enjoyned as necessary to Salvation , that be either repugnant to Holy Scripture , or are not clearly to be made out from the same ; which Non-pre-existence of Souls certainly is not , but rather the contrary . But being the point is not sufficiently clear from Scripture either way to all , and the Immortality of the Soul and subsistence after death is the main useful point ; that way which men can hold it with most firmness and ease , her Candour and Prudence has left it free to them to make use of . And as for General Councils , though she does not in a fit of Zeal , which Theodosius a Prior in Palestine is said to have done , anathematize from the Pulpit all people that do not give as much belief to the four first General Councils as to the four Gospels themselves ; yet , as you may see in the tenth Head , she makes the Authority of the first four General Councils so great , that nothing is to be adjudged Heresie but what may be proved to be so either from the Scripture or from these four Councils . Which Encomium might be made with less skill and more confidence by that Prior , there having been no more than four General Councils in his time . But it was singular Learning and Judgment , or else a kind of Divine Sagacity in our first Reformers , that they laid so great stress on the first four General Councils , and so little on any others pretended so to be . But in all likelihood they being perswaded of the truth of the prediction of the Apostasi●… of the Church under Antichrist how universal in a manner it would be , they had the most confidence in those General Councils which were the earliest , and that were held within those times of the Church which some call Symmetral . And without all question , the two first General Councils , that of Nice , and that other of Constantinople , were within those times , viz. within four hundred years after Christ ; and the third and fourth within the time that the ten-horned Beast had his horns growing up , according to Mr. Mede's computation . But the Definitions of the third and fourth Councils , that of Ephesus , and that other of Chalcedon ( which are to establish the Divinity of Christ , which is not to be conceived without the Union of both Natures into one person ; as also his Theanthropy , which cannot consist with the confusion of both Natures into one ) were vertually contained in the Definitions of the first and second Councils . So that in this regard they are all of equal Authority , and that unexceptionable . First , because their Decisions were concerning points necessary to be decided one way or other , for the settlement of the Church in the objects of their Divine Worship . And therefore they might be the better assured that t●…e assistance of the Holy Ghost would not be wa●…ing upon so weighty an occasion . And secondly , in that those two first Councils were called while the Church was Symmetral , and before the Apostasie came in , according to the testimony of the Spirit in the Visions of the Apocalypse . Which Visions plainly demonstrate , that the Definitions of those Councils touching the Triunity of the Godhead and Divinity of Christ are not Idolatrous , else the Apostasie had begun before the time these Oracles declare it did ; and if not Idolatrous , then they are most certainly true . And all these four Councils driving at nothing else but these necessary points to be decided , and their decision being thus plainly approved by the suffrage of the Holy Ghost in the Apocalypse , I appeal to any man of sense and judgment if they have not a peculiar prerogative to be believed above what other pretended General Council soever ; and consequently with what special or rather Divine sagacity our first Reformers have laid so peculiar a stress on these four , and how consistent our Mother the Church of England is to herself , that the decisions of General Councils have neither strength nor Authority further than the matter may be cleared out of the Holy Scriptures . For here we see , that out of the Holy Scriptures there is a most ample testimony given to the Decisions of these four General Councils . So that if one should with Theodosius the Prior of Palestine in a fit of Zeal anathematize all those that did not believe them as true as the four Evangelists , he would not want a fair Plea for his religious fury . But for men after the Symmetral times of the Church , upon Piques and private quarrels of Parties , to get General Councils called as they fancy them , to conclude matters that tend neither to the confirmation of the real Articles of the Christian Faith , or of such a sense of them as are truly useful to life and godliness , and herein to expect the infallible assistances of the Holy Spirit , either upon such terms as these , or for rank worldly interest , is such a presumption as to a free Judgment will look little better than Simony , as if they could hire the assistance of the Holy Ghost for money . Thus have I run further into the consideration of General Councils , and the measure of their Authority , than was requisite upon so small an occasion ; and yet I think there is nothing said , but if seriously weighed may be useful to the intelligent Reader , whether he favour Pre-existence or not . Which is no further to be favoured than is consistent with the known and approved Doctrines of the Christian Faith , nor clashes any thing with the soundest Systemes of Divinity , as Dr. H. More shews his way of exhibiting the Theorie does not , in his General Preface to his Collectio Philosophica , Sect. 19. whose cautious and castigate method I have imitated as near as I could in these my Annotations . And he has indeed been so careful of admitting any thing in the Hypothesis that may justly be suspected or excepted against , that his Friend Mr. Glanvil might have enlarged his Dedication by one word more , and called him Repurgatorem Sapientioe Orientalis , as well as Restauratorem , unless Restaurator imply both : It being a piece of Restauration , to free an Hypothesis from the errours some may have corrupted it with , and to recover it to its primeval purity and sincerity . And yet when the business is reduced to this harmless and unexceptionable state , such is the modesty of that Writer , that he declares that if he were as certain of the Opinion as of any demonstration in Mathematicks , yet he holds not himself bound in conscience to profess it any further than is with the good-liking or permission of his Superiours . Of which temper if all men were , it would infinitely contribute to the peace of the Church . And as for my self , I do freely profess that I am altogether of the self-same Opinion and Judgment with him . Annotations UPON THE Discourse of TRUTH . Into which is inserted By way of DIGRESSION , A brief Return To Mr. BAXTER's Reply , Which he calls A Placid COLLATION With the Learned Dr. HENRY MORE , Occasioned by the Doctors ANSWER to a LETTER of the Learned Psychopyrist . Whereunto is annexed A DEVOTIONAL HYMN , Translated for the use of the sincere Lovers of true PIETY . LONDON : Printed for J. Collins , and S. Lownds , over against Exeter-Change in the Strand . 1683. THE Annotatour TO THE READER . ABout a fortnight or three weeks ago , while my Annotations upon the two foregoing Treatises were a printing , there came to my hands Mr. Baxter's Reply to Dr. Mores Answer to a Letter of the learned Psychopyrist , printed in the second Edition of Saducismus Triumphatus : Which Reply he styles a Placid Collation with the Learned Dr. Henry More . I being fully at leasure , presently fell upon reading this Placid Collation ; which I must confess is so writ , that I was much surprized in the reading of it , I expecting by the Title thereof nothing but fairness and freeness of Judgment , and calmness of Spirit , and love and desire of Truth , and the prosperous success thereof in the World , whether our selves have the luck to light on it , or where ever it is found . But instead of this , I found a Magisterial loftiness of Spirit , and a studie of obscuring and suppressing of the Truth by petty crooked Artifices , strange distortions of the sense of the Doctors Arguments , and Falsifications of Passages in his Answer to the Letter of the Psychopyrist . Which surprize moved me , I confess , to a competent measure of Indignation in the behalf of the injured Doctor , and of the Truth he contends for : And that Indignation , according to the Idiosyncrasie of my Genius , stirred up the merry Humour in me , I being more prone to laugh than to be severely angry or surly at those that do things unhandsomely ; And this merry humour stirred up , prevailing so much upon my Judgment as to make me think that this Placid Collation was not to be answered , but by one in a pleasant and jocular humor ; And I finding my self something so disposed , and judging the matter not of that moment as to be buzzed upon long , and that this more light some , brisk and jocular way of answering the Placid Collation might better besit an unknown Annotatour , than the known Pen and Person of the Doctor , I presently betook my self to this little Province , thinking at first onely to take notice of Mr. Baxters Disingenuities towards the Doctor ; but one thing drawing on another , and that which followed being carefully managed and apparently useful , I mean the Answering all Mr. Baxters pretended Objections against the Penetrability or Indiscerpibility of a Spirit , and all his smaller Criticisms upon the Doctors Definition thereof , in finishing these three Parts , I quickly completed the whole little Work of what I call the Digression , ( inserted into my Annotations upon Bishop Rusts ingenious Discourse of Truth ) which , with my Annotations , and the serious Hymn annexed at the end ( to recompose thy Spirits , if any thing over-ludicrous may chance to have discomposed them ) I offer , courteous Reader , to thy candid perusal ; and so in some hast take leave , and rest Your humble Servant , The ANNOTATOUR . Annotations UPON THE Discourse of TRUTH . Sect. 1. pag. 165. AND that there are necessary mutual respects , &c. Here was a gross mistake in the former Impression . For this clause there ran thus : By the first I mean nothing else , but that things necessarily are what they are . By the second , that there are necessary mutual Respects and Relations of things one unto another . As if these mutual Respects and Relations of Things one to another were Truth in the Subject , and not Truth in the Object ; the latter of which he handles from the fourth Section to the eighteenth , in which last Section alone he treats of Truth in the Subject or Understanding . The former part of the Discourse is spent in treating of Truth in the Object ; that is to say , of Truth in the nature of things , and their necessary Respects and mutual Relations one to another . Both which are antecedent in the order of nature to all Understandings , and therefore both put together make up the first branch of the Division of Truth . So grosly had the Authours MS. been depraved by passing through the hands of unskilful Transcribers , as Mr. J. Glanvil complains at the end of his Letter prefixed to this Discourse . And so far as I see , that MS. by which he corrected that according to which the former Impression was made , was corrupt it self in this place . And it running glibly , and they expecting so suddainly the proposal of the other member of the Division , the errour , though so great , was overseen . But it being now so seasonably corrected , it gives great light to the Discourse , and makes things more easie and intelligible . Sect. 2. pag. 166. That any thing may be a suitable means to any end , &c. It may seem a monstrous thing to the sober , that any mans Understanding should be so depraved as to think so . And yet I have met with one that took himself to be no small Philosopher , but to be wiser than both the Universities , and the Royal Society to boot , that did earnestly affirm to me , that there is no natural adaptation of means to ends , but that one means would be as good as another for any end if God would have it so , in whose power alone every thing has that effect it has upon another . Whereupon I asked him , whether if God wo●…ld a Foot-ball might not be as good an Instrument to make or mend a Pen withal , as a Pen-knife . He was surprized ; but whether he was convinced of his madness and folly , I do not well remember . Pag. 167. Is it possible there should be such a kind of Geometry , wherein any Problem should be demonstrated by any Principles ? Some of the Cartesians bid fair towards this Freakishness , whenas they do not stick to assert , that , If God would , he could have made that the whole should be lesser than the part , and the part bigger than the whole . Which I suppose they were animated to , by a piece of raillery of Des Cartes , in answering a certain Objection ; where , that he may not seem to violate the absolute Power of God for making what Laws he pleased for the ordering of the matter of the Universe ( though himself seems to have framed the world out of certain inevitable and necessary Mechanical Laws ) does affirm , that those Laws that seem so necessary , are by the arbitrarious appointment of God , who , if he would , could have appointed other Laws , and indeed framed another Geometry than we have , and made the power of the Hypotenusa of a Right-angled Triangle unequal to the powers of the Basis and Cathetus . This piece of Drollery of Des Cartes some of his followers have very gravely improved to what I said above of the Whole and Part. As if some superstitious Fop , upon the hearing one being demanded , whether he did believe the real and corporeal presence of Christ in the Sacrament , to answer roundly that he believed him there booted and spurred as he rode in triumph to Jerusalem , should become of the same Faith that the other seemed to profess , and glory in the improvement thereof by adding that the Ass was also in the Sacrament , which he spurred and rid upon . But in the mean time , while there is this Phrensie amongst them that are no small pretenders to Philosophy , this does not a little set off the value and usefulness of this present Discourse of Truth , to undeceiv●… them if they be not wilfully blind . Pag. 167. Therefore the three Angles of a Triangle are equal to two right ones ; namely , Because a Quadrangle is that which is comprehended of four right lines . It is at least a more operose and ambagious Inference , if any at all . The more immediate and expedite is this , That the two internal alternate Angles made by a right line cutting two parallels , are equal to one another : Therefore the three Angles of a Triangle are equal to two right ones , P. Ram. Geom. Lib. 6. Prop. 9. Is the reasoning had been thus : A Quadrangle is that which is comprehended of ●…our right lines , Therefore the three Angles of a Triangle are not equal to two right ones ; as the Conclusion is grosly salse , so the proof had been egregiously ali●…n and impertinent . And the intention of the Author seems to be carried to Instances that are most extravagant and surprizing ; which makes me doubt whether [ equal ] was read in the true MS. or [ not equal ] but the sense is well enough either way . Sect. 4. pag. 168. The Divine Understanding cannot be the fountain of the Truth of things , &c. This seems at first sight to be a very harsh Paradox , and against the current Doctrine of Metaphysicians , who define Transcendental or Metaphysical Truth to be nothing else but the relation of the Conformity of things to the Theoretical ( not Practical ) Intellect of God ; His Practical Intellect being that by which he knows things as produced or to be produced by him , but his Theoretical that , by which he knows things as they are ; but yet in an Objective manner , as existent objectively , not really . And hence they make Transcendental Truth to depend upon the Intellectual Truth of God , which alone is most properly Truth , and indeed the fountain and origine of all Truth . This in brief is the sense of the Metaphysical Schools . With which this passage of our Author seems to clash , in denying the Divine Intellect to be the fountain of the Truth of things , and in driving rather at this , That the things themselves in their Objective Existence , such as they appear there unalterably and unchangeably to the Divine Intellect , and not at pleasure contrived by it ( for as he says , it is against the nature of all understanding to make its Object ) are the measure and fountain of Truth . That in these , I say , consists the Truth in the Object , and that the Truth in the Subject is a conception conformable to these , or to the Truth of them whether in the uncreated or created Understanding . So that the niceness of the point is this : Whether the Transcendental Truth of things exhibited in their Objective Existence to the Theoretical Intellect of God consists in their Conformity to that Intellect , or the Truth of that Intellect in its Conformity with the immutable natures and Relations or Respects of things exhibited in their Objective Existence , which the Divine Intellect finds to be unalterably such , not contrives them at its own pleasure . This though it be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about mere words , yet it seems to be such a contest , that there is no harm done whethersoever side carries the Cause , the two seeming sides being but one and the same Intellect of God necessarily and immutably representing to it self the natures , Respects , and Aptitudes of all things such as they appear in their Objective Existence , and such as they will prove whenever produced into act . As for example , The Divine Understanding quatenns exhibitive of Idea's ( which a Platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) does of its infinite pregnancy and fecundity necessarily exhibit certain and unalterable Idea's of such and such determinate things , as suppose of a Cylinder , a Globe and a Pyramid , which have a setled and unalterable nature , as also immutable properties , references and aptitudes immediately consequential thereto , and not arbitrariously added unto them , which are thus necessarily extant in the Divine Intellect , as exhibitive of such Idea's . So likewise a Fish , a Fowl , and a four-footed beast , an Ox , Bear , Horse , or the like , they have a setled nature exhibited in their Idea's , and the properties and aptitudes immediately flowing therefrom . As also have all the Elements , Earth , Water and Air , determinate natures , with properties and aptitudes immediately issuing from them . Nor is a Whale fitted to fly in the Air , nor an Eagle to live under the Water , nor an Ox or Bear to do either , nor any of them to live in the Fire . But the Idea's of those things which we call by those names being unchangeable ( for there are differences indeed of Idea's , but no changing of one Idea into another state , but their natures are distinctly setled ; and to add or take away any thing from an Idea , is not to make an alteration in the same Idea , but to constitute a new one ; As Aristotle somewhere in his Metaphysicks speaks of Numbers , where he says , that the adding or taking away of an Unite quite varies the species . And therefore as every number , suppose , Binary , Quinary , Ternary , Denary , is such a setled number and no other , and has such properties in it self , and references immediately accrewing to it , and aptitudes which no other number besides it self has ; so it is with Idea's ) the Idea's I say therefore of those things which we call by those names above-recited being unchangeable , the aptitudes and references immediately issuing from their nature represented in the Idea , must be also unalterable and necessary . Thus it is with Mathematical and Physical Idea's ; and there is the same reason concerning such Idea's as may be called Moral . Forasmuch as they respect the rectitude of Will in whatever Mind , created or uncreated : And thus , lastly , it is with Metaphysical Idea's , as for example ; As the Physical Idea of Body , Matter or Substance Material contains in it immediately of its own nature or intimate specifick Essence real Divisibility or Discerpibility , Impenetrability and mere Passivity or Actuability , as the proper fruit of the Essential Difference and intimate Form thereof , unalterably and immutably as in its Idea in the Divine Intellect , so in any Body or Material Substance that does exist : So the Idea of a Spirit , or of a Substance Immaterial , the opposite Idea to the other , contains in it immediately of its own nature Indiscerpibility , Penetrability , and Self-Activity , as the inseparable fruit of the essential difference or intimate form thereof unalterably and immutably , as in its Idea in the Divine Intellect , so in any Immaterial Substance properly so called that doth exist . So that as it is a contradiction in the Idea that it should be the Idea of Substance Immaterial , and yet not include in it Indiscerpibility , &c. so it is in the being really existent , that it should be Substance Immaterial , and yet not be Indiscerpible , &c. For were it so , it would not answer to the Truth of its Idea , nor be what it pretendeth to be , and is indeed , an existent Being Indiscerpible ; which existent Being would not be Indiscerpible , if any could discerp it . And so likewise it is with the Idea of Ens summè & absolutè perfectum , which is a setled determinate and immutable Idea in the Divine Intellect , whereby , were not God himself that Ens summè & absolutè perfectum , he would discern there were something better than Himself , and consequently that he were not God. But he discerns Himself to be this Ens summè & absolutè perfectum , and we cannot but discern that to such a Being belongs Spirituality , which implies Indiscerpibility , ( and who but a mad man can imagine the Divine Essence discerpible into parts ? ) Infinity of Essence , or Essential Omnipresence , Self-Causality , or necessary Existence immediately of it self or from it self , resulting from the absolute and peculiar perfection of its own nature , whereby we understand that nothing can exist ab aeterno of it self but He. And lastly , Omniscience and Omnipotence , whereby it can do any thing that implies no contradiction to be done . Whence it necessarily follows , that all things were Created by Him , and that he were not God , or Ens summè perfectum , if it were not so : And that amongst other things he created Spirits ( as sure as there are any Spirits in the world ) indiscerpible as himself is , though of finite Essences and Metaphysical Amplitudes ; and that it is no derogation to his Omnipotence that he cannot discerp a Spirit once created , it being a contradiction that he should : Nor therefore any argument that he cannot create a Spirit , because he would then puzzle his own Omnipotence to discerp it . For it would then follow , that he cannot create any thing , no not Metaphysical Monads , nor Matter , unless it be Physically divisible in infinitum ; and God Himself could never divide it into parts Physically indivisible ; whereby yet his Omnipotence would be puzzled : And if he can divide matter into Physical Monads no further divisible , there his Omnipotence is puzzled again ; And by such sophistical Reasoning , God shall be able to create nothing , neither Matter nor Spirit , nor consequently be God , or Ens summè & absolutè perfectum , the Creator and Essentiator of all things . This is so Mathematically clear and true , that I wonder that Mr. Rich. Baxter should not rather exult , ( in his Placid Collation ) at the discovery of so plain and useful a truth , than put himself , p. 79. into an Histrionical ( as the Latin ) or ( as the Greek would express it ) Hypocritical fit of trembling , to amuze the populacy , as if the Doctor in his serious and solid reasoning had verged towards something hugely exorbitant or prophane . The ignorant fear where no fear is , but God is in the generation of the knowing and upright . It 's plain , this Reasoning brings not the existence of God into any doubt , ( For it is no repugnance to either his nature or existence , not to be able to do what is a contradiction to be done ) but it puts the Indiscerpibility of Spirits ( which is a Notion mainly useful ) out of all doubt . And yet Mr. Baxter his phancie stalking upon wooden stilts , and getting more than a spit and a stride before his Reason , very magisterially pronounces , It 's a thing so high , as required some shew of proof to intimate that God cannot be God if he be Almighty , and cannot conquer his own Omnipotency . Ans. This is an expression so high and in the Clouds , that no sense thereof is to be seen , unless this be it : That God cannot be God , unless he be not Almighty ; as he would discover himself not to be , if he could not discerp a Spirit of a Metaphysical amplitude when he has created it . But it plainly appears from what has been said above , that this discerping of a Spirit , which is immediately and essentially of its own nature indiscerpible , as well as a Physical Monad is , implying a contradiction , it is no derogation to the Almightiness of God that he cannot do it ; all Philosophers and Theologers being agreed on that Maxim , That what implies a contradiction to be done , is no Object of Gods Almightiness . Nor is he less Almighty for not being able to do it . So that the prick-ear'd Acuteness of that trim and smug saying , that seemed before to shoot up into the Sky , flags now like the slaccid lugs of the over-laden Animal old Silenus rid on when he had a Plot upon the Nymph●… by Moon-shine . Pardon the tediousness of the Periphrasis : For though the Poet was pleased to put old Silenus on the Ass , yet I thought it not so civil to put the Ass upon old Mr. Baxter . But he proceeds , pag. 80. Your words , says he , like an intended Reason , are [ For that cannot be God from whom all other things are not produced and created ] to which he answers , ( 1. ) Relatively , says he , ( as a God to us ) it 's true , though quoad existentiam Essentiae , he was God before the Creation . But , I say , if he had not had the power of creating , he had been so defective a Being , that he had not been God. But he says ( 2. ) But did you take this for any shew of a proof ? The sense implyed is this [ All things are not produced and created by God , if a spiritual ample substance be divisible by his Omnipotencie that made it : Yea ; Then he is not God. Negatur consequentia . Ans. Very scholastically disputed ! Would one think that Reverend Mr. Baxter , whom Dr. More for his Function and Grandevity sake handles so respectfully , and forbears all such Juvenilities as he had used toward Eugenius Philalethes , should play the Doctor such horse-play , having been used so civilly by him before ? What Buffoon or Antick Mime could have distorted their bodies more ill-favour'dly and ridiculously , than he has the Doctors solid and well-composed Argument ? And then as if he had done it in pure innocency and simplicity , he adds a Quaker-like [ Yea ] thereunto . And after all , like a bold Scholastick Champion , or Polemick Divine , couragiously cries out , Negatur consequentia . What a fardle of freaks is there here , and illiberal Artifices to hide the Doctors sound Reasoning in the 28th Section of his Answer to the Psychopyrists Letter ? Where having plainly proved that God can create an Indiscerpible Being though of a large Metaphysical amplitude , and that there is nothing objected against it , nor indeed can be , but that then he would seem to puzzle his own Omnipotency , which could not discerp such a Being ; the Doctor shews the vanity of that Objection in these very words : The same , says he , may be said of the Metaphysical Monads ( namely , that God cannot discerp them ) and at that rate he shall be allow'd to create nothing , no not so much as Matter ( which consists of Physical Monads ) nor himself indeed to be . For that cannot be God , from whom all other things are not produced and created . What reason can be more clear or more convincing , That God can create a Spirit in the proper sense thereof , which includes Indiscerpibility ? there being no reason against it but what is false , it plainly implying that he can create nothing , and consequently that he cannot be God. Wherefore that Objection being thus clearly removed , God , as sure as himself is , can create a Spirit , penetrable and indiscerpible , as himself is , and is expresly acknowledged to be so by Mr. Baxter himself , pag. 51. And he having created Spirits or Immaterial Substances of an opposite Species to Material , which are impenetrable and discerpible of their immediate nature , how can these Immaterial substances be any other than Penetrable and Indiscerpible ? Which is a very useful Dogma for assuring the souls personal subsistence after Death . And therefore it is a piece of grand Disingenuity in Mr. Baxter , to endeavour thus to slur and obscure so plain and edifying a Truth , by mére Antick Distortions of words and sense , by alterations and mutilations , and by a kind of sophistick Buffoonry . This is one specimen of his Disingenuity towards the Doctor , who in his Answer has been so civil to him . And now I have got into this Digression , I shall not stick to exemplifie it in several others . As secondly , pag. 4. in those words : And when I presume most , I do but most lose my self , and misuse my understanding . Nothing is good for that which it was not made for . Our Understandings , as our Eyes , are made onely for things revealed . In many of your Books I take this for an excess . So Mr. Baxter . Let me now interpose a word or two in the behalf of the Doctor . Is not this a plain piece of Disingenuity against the Doctor , who has spent so great a part of his time in Philosophie ( which the mere Letter of the Scripture very rarely reveals any thing of ) to reproach him for his having used his understanding so much about things not revealed in Scripture ? Where should he use his Understanding and Reason , if not in things unrevealed in Scripture ; that is , in Philosophical things ? Things revealed in Scripture are Objects rather of Faith than of Science and Understanding . And what a Paradox is this , that our Understandings , as our Eyes , are made onely for things revealed ? When our Eyes are shut , all the whole visible world , by the closing of the palpebroe is vailed from us , but it is revealed to us again by the opening of our eyes ; and so it is with the eye of the Understanding . If it be shut through Pride , Prejudice , or Sensuality , the mysteries of Philosophy are thereby vailed from it ; but if by true vertue and unfeigned sanctity of mind that eye be opened , the Mysteries of Philosophy are the more clearly discovered to it , especially if points be studied with singular industry , which Mr. Baxter himself acknowledges of the Doctor , pag. 21. onely he would there pin upon his back an Humble Ignoramus in some things , which the Doctor , I dare say , will easily admit in many things , yea in most ; and yet , I believe , this he will stand upon , that in those things which he professes to know , he will challenge all the world to disprove if they can . And for probable Opinions , especially if they be useless , which many Books are too much stuffed withal , he casts them out as the lumber of the mind , and would willingly give them no room in his thoughts . Firmness and soundness of Life is much better than the multiplicitie of uncertain Conceits . And lastly , whereas Mr. Baxter speaking of himself , says , And when I presume most , I do but most lofe my self ; He has so bewildered and lo●… him●…elf in the multifarious , and most-what needless points in Philosophy or Scholastick Divinity , that if we can collect the measures of the Cause from the amplitude of the Effect , he must certainly have been very presumptuous . He had better have set up his Staff in his Saints everlasting Rest , and such other edifying and useful Books as those , than to have set up for either a Philosopher or Polemick Divine . But it is the infelicity of too many , that they are ignorant — Quid valeant humeri , quid ferre recusent , as the Poet speaks , or as the Pythagoreans — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so taking upon them a part in a Play which they are unfit for , they both neglect that which they are fit for , and miscarry , by reason of their unfitness , in their acting that Part they have rashly undertaken ; as Epictetus somewhere judiciously observes . But if that passage , And when I presume most , I do but most lose my self , was intended by him as an oblique Socratical reproof to the Doctor ; let him instance if he can , where the Doctor has presumed above his strength . He has medled but with a few things , and therefore he need not envie his success therein , especially they being of manifest use to the serious world , so many as God has fitted for the reception of them . Certainly there was some grand occasion for so grave a preliminary monition as he has given the Doctor . You have it in the following Page , p. 5. This premised , says he , I say , undoubtedly it is utterly unrevealed either as to any certainty or probability , That all Spirits are Souls , and actuate Matter . See what Heat and Hast , or some worse Principle has engaged Mr. Baxter to do ; to father a down-right falshood upon the Doctor , that he may thence take occasion to bestow a grave admonition on him , and so place himself on the higher ground . I am certain it is neither the Doctors opinion , That all Spirits are Souls , and actuate Matter , nor has he writ so any where . He onely says in his Preface to the Reader , That all created Spirits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Souls ] in all probability , and actuate some matter . And his expression herein is both modest and true . For though it is not certain or necessary , yet it is very probable . For if there were of the highest Orders of the Angels that fell , it is very probable that they had corporeal Vehicles , without which it is hard to conceive they could run into disorder . And our Saviour Christs Soul , which actuates a glorified spiritual Bodie , being set above all the Orders of Angels , it is likely that there is none of them is so refined above his Humane Nature , as to have no bodies at all . Not to add , that at the Resurrection we become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though we have bodies then ; which is a shrewd intimation that the Angels have so too , and that there are no created Spirits but have so . Thirdly , Mr. Baxter , pag. 6. wrongfully blames the Doctor for being so defective in his studies as not to have read over Dr. Glisson De Vita Naturae ; and says he has talk'd with diverse high pretenders to Philosophie , and askt their judgment of that Book , and found that none of them understood it , but neglected it , as too hard for them ; and yet contemned it . His words to Dr. More are these : I marvel that when you have dealt with so many sorts of Dissenters , you meddle not with so subtile a piece as that of old Dr. Glissons , De Vita Naturae . He thinks the subtilty of the Book has deterred the Doctor from reading it , as something above his Capacity , as also of other high Pretenders to Philosophie . This is a Book it seems calculated onely for the elevation of Mr. Baxters subtile and sublime wit. And indeed by the benefit of reading this Book he is most dreadfully armed with the affrightful terms of Quoddities and Quiddities , of Conceptus formalis and fundamentalis , of Conceptus adaequatus and inadaequatus , and the like . In vertue of which thwacking expressions he has fancied himself able to play at Scholastick or Philosophick Quarter-staff with the most doughty and best appointed Wits that dare enter the Lists with him ; and as over-neglectful of his flock , like some conceited Shepherds , that think themselves no small fools at the use of the Staff or Cudgil-play , take Vagaries to Fairs or Wakes to give a specimen of their skill ; so he ever and anon makes his Polemick sallies in Philosophie or Divinity to entertain the Spectators , though very oft he is so rapt upon the knuckles , that he is forced to let fall his wooden Instrument , and blow his fingers . Which is but a just Nemesis upon him , and he would do well to interpret it as a seasonable reproof from the great Pastor of Souls , to whom we are all accountable . But to return to his speech to the Doctor ; I will adventure to answer in his behalf , That I marvel that whenas Mr. Baxter has had the cur●…osity to read so many Writers , and some of them sure but of small concern , that he has not read that sound and solid piece of Dr. More , viz. his Epistola altera ad V. C. with the Scholia thereon , where Spinozius is confuted . Which if he had read he might have seen Volum . Philosoph . Tom. 1. pag. 604 , 605 , &c. that the Doctor has not onely read that subtile Piece of Doctor Glissons , but understands so throughly his Hypothesis , that he has solidly and substantially confuted it . Which he did in a faithful regard to Religion . For that Hypothesis , if it were true , were as safe , if not a sa●…er Refuge for Atheists , than the mere Mechanick Philosophie is : And therefore you may see there , how Cuperus , brought up amongst the Atheists from his very childhood , does confess , how the Atheists now-a-daies explode the Mechanick Philosophie as not being for their turn , and betake themselves wholly to such an Hypothesis as Dr. Glissons Vita Naturae . But , God be thanked , Dr. H. More in the fore-cited place has perfectly routed that fond and foul Hypothesis of Dr. Glisson , and I dare say is sorry that so good and old a Knight errant in Theologie and Philosophie as Mr Richard Baxter seems to be , should become benighted , as in a wood , at the Close of his daies , in this most horrid dark Harbour and dismal Receptacle or Randevouz of wretched Atheists . But I dare say for him , it is his ignorance ▪ not choice , that has lodged him there . The fourth Disingenuity of Mr. Baxter towards the Doctor is , in complaining of him as if he had wronged him by the Title of his Answer to his Letter , in calling it an Answer to a Psychopyrist , pag. 2. 82. As if he had asserted that materiality of Spirits which belongs to bodies , pag. 94. In complaining also of his inconsistency with himself , pag. 10. as if he one while said that Mr. Baxter made Spirits to be Fire or material , and another while said he made them not Fire or material . But to the first part of this Accusation it may be answered , That if it is Mr. Baxter that is called the Learned Psychopyrist , how is the thing known to the world but by himself ? It looks as if he were ambitious of the Title , and proud of the civil treating he has had at the hands of the Doctor , though he has but ill repai'd his civility in his Reply . And besides this , there is no more harshness in calling him Psychopyrist , than if he had called him Psycho-Hylist , there being nothing absurd in Psychopyrism but so far forth as it includes Psycho-Hylism , and makes the Soul material . Which Psycho-Hylism that Mr. Baxter does admit , it is made evident in the Doctors Answer , Sect. 16. And Mr. Baxter in his Placid Collation ( as he mis-calls it , for assuredly his mind was turbid when he wrote it ) pag. 2. allows that Spirits may be called Fire Analogicè and Eminenter , and the Doctor in his Preface intimates that the sense is to be no further stretched , than the Psychopyrist himself will allow . But now that Mr. Baxter does assert that Materiality in created Spirits that belongs to bodies in the common sense of all Philosophers , appears Sect. 16. where his words are these : But custom having made MATERIA , but especially CORPUS to signifie onely such grosser Substance as the three passive Elements are ( he means Earth , Water , Air ) I yield , says he , so to say , that Spirits are not Corporeal or Material . Which plainly implies that Spirits are in no other sense Immaterial , than Fire and Aether are , viz. than in this , that they are thinner matter . And therefore to the last point it may be answered in the Doctors behalf , that he assuredly does nowhere say , That Mr. Baxter does not say that Spirits are Material , as Material is taken in the common sense of all Philosophers for what is impenetrable and discerpible . Which is Materia Physica , and in opposition to which , a Spirit is said to be Immaterial . And which briefly and distinctly states the Question . Which if Mr. Baxter would have taken notice of , he might have saved himself the labour of a great deal of needless verbosity in his Placid Collation , where he does over-frequently , under the pretence of more distinctness , in the multitude of words obscure knowledge . Fifthly , Upon Sect. 10. pag. 21. where Mr. Baxters Question is , How a man may tell how that God that can make many out of one , cannot make many into one , &c. To which the Doctor there answers : If the meaning be of substantial Spirits , it has been already noted , that God acting in Nature does not make many substances out of one , the substance remaining still entire ; for then Generation would be Creation . And no sober man believes that God assists any creature so in a natural course , as to enable it to create : And then I suppose that he that believes not this , is not bound to puzzle himself why God may not as well make many substances into one , as many out of one , whenas he holds he does not the latter , &c. These are the Doctors own words in that Section . In reply to which , Mr. Baxter : But to my Question , saies he , why God cannot make two of one , or one of two , you put me off with this lean Answer , that we be not bound to puzzle our selves about it . I think , saies he , that Answer might serve to much of your Philosophical disputes . Here Mr. Baxter plainly deals very disingenuously with the Doctor in perverting his words , which affirm onely , That he that denies that God can make two substances of one in the sense above-declared need not puzzle himself how he may make one of those two again . Which is no lean , but full and apposite Answer to the Question there propounded . And yet in this his Placid Collation , as if he were wroth , he gives ill language , and insinuates , That much of the Doctors Philosophical Disputes are such as are not worth a mans puzling himself about them ; whenas it is well known to all that know him or his Writings , that he concerns himself in no Theories but such as are weighty and useful , as this of the Indiscerpibility of Spirits is , touching which he further slanders the Doctor , as if it were his mere Assertion without any Proof . As if Mr. Baxter had never read , or forgot the Doctors Discourse of the true Notion of a Spirit , or what he has writ in the further Defence thereof . See Sect. 26 , 28 , 30 , 31. Thus to say any thing in an angry mood , verily does not become the Title of a Placid Collation . Sixthly , The Doctor in Sect. 11. of his Defence of his Notion of a Spirit , writes thus : I desire you to consider the nature of Light throughly , and you shall find it nothing but a certain motion of a Medium , whose parts or particles are so or so qualified , some such way as Cartesianism drives at . To this Mr. Baxter replies against the Doctor , pag. 59. Really , sa●…es he , when I read how far you have escaped the delusions of Cartesianism , I am sorry you yet stick in so gross a part of it as this is ; when he that knoweth no more than motion in the nature of Fire , which is the Active Principle by which Mental and Sensitive Nature operateth on Man and Brutes and Vegetables , and all the Passive Elements ; and all the visible actions in this lower world are performed , what can that mans Philosophie be worth ? I therefore return your Counsel , study more throughly the nature of Ethereal Fire Satis pro imperio ! very Magisterially spoken ! and in such an igneous Rapture , that it is not continuedly sense . Does Mental and Sensitive Nature act on Brutes and Vegetables and all the Passive Elements ? But to let go that : Is all the Doctors Philosophie worth nothing if he hold with Des Cartes touching the Phaenomenon of Light as to the Material part thereof ? It is the ignorance of Mr. Baxter , that he rejects all in Des Cartes , and Judiciousness in the Doctor , that he retains some things , and supplies where his Philosophie is deficient . He names here onely the Mechanical Cause of Light , viz. Motion , and duly modified Particles . But in his Enchiridium he intimates an higher principle than either Fire or Aether , or any thing that is Material , be it as fine and pure as you please to fancie it . See his Enchirid . Metaphys . Cap. 19. where he shews plainly , that Light would not be Light , were there not a Spiritus Mundanus , or Spirit of Nature , which pervades the whole Universe ; Mr. Baxters ignorance whereof has cast him into so deep a dotage upon Fire and Light , and fine discerpible Corporeities , which he would by his Magisterial Prerogative dubb Spirits , when to nothing that Title is due , but what is Penetrable and Indiscerpible by reason of the immediate Oneness of its Essence , even as God the Father and Creator of all Spirits is one Indiscerpible Substance or Being . And therefore I would advise Mr. Baxter to studie more throughly the true nature of a Spirit , and to let go these Ignes Fatui that would seduce him into thick mists and bogs . For that universal Spirit of Nature is most certainly the Mover of the matter of the world , and the Modifier thereof , and thence exhibits to us not onely the Phaenomena of Light and Fire , but of Earth and Water , and frames all Vegetables into shape and growth ; and Fire of it self is but a dead Instrument in its hand , as all is in the hand of God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Synesius , if I well remember , somewhere calls him in his Hymns . Seventhly , That is also less ingenuously done of Mr. Baxter , when the Doctor so friendly and faithfully puts him in a way of undeceiving himself , Sect. 17. touching the Doctrine of Atoms , that he puts it off so slightly . And so Sect. 18. where he earnestly exhorts him to studie the nature of Water , as Mr. Baxter does others to studie the nature of Fire ; he , as if he had been bitten , and thence taken with that disease the Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which signifies the fear of Water , has slunk away and quite neglected the Doctors friendly monition ; and is so small a Proficient in Hydrostaticks , that pag. 68. he understands not what greater wonder there is in the rising of the Dr.'s Rundle , than in the rising of a piece of Timber from the bottom of the Sea. Which is a sign he never read the 13th Chapter of the Dr.'s Enchiridion Metaphysicum , much less the Scholia thereon . For if he had , he would discern the difference , and the vast usefulness of the one above that of the other to prove a Principium Hylarchicum distinct from the matter of the Universe , against all evasions and tergiversations whatsoever . But these things cannot be insisted on here . Eighthly , Mr. Baxter , pag. 76. charges the Doctor with such a strange Paradox as to half of it , that I cannot imagine from whence he should fetch it . Tou seem , says he , to make all substance Atoms , Spiritual Atoms and Material Atoms . The latter part of the charge the Doctor I doubt not but will acknowledge to be true : But may easily prove out of Mr. Baxter , pag. 65. that he must hold so too . For his words there are these : That God is able to divide all matter into Atoms or indivisible parts I doubt not . And can they be Phy●…ically divided into parts of which they don't consist ? But Mr. Baxter by the same reason making Spirits divisible by God , though not by any Creature , makes them consist of Spiritual Atoms , for they cannot but consist of such parts as they are divisible into . And if they be divisible by God into larger shreds onely but not into Atoms , then every created Spirit , especially particular ones , are so many subtil living Puppets made up of spiritual rags and clouts . But if God can divide them neither into spiritual Atoms nor larger spiritual parcels , he can't divide them at all . And so according to what the Doctor contends for , they will be , as they ought to be , absolutely indiscerpible . I omit here to take notice of another absurdity of Mr. Baxters , That though the substance of a Spirit he will have to be divisible , yet he will have the form indivisible , pag. 50 , 99. and yet both parts to be Spirit still ; which implies a contradiction . For then one of the parts will be without the form of a Spirit , and consequently be no Spirit , and yet be a Spirit according to Mr. Baxter , who makes Spirits divisible into parts of the same denomination , as when water is divided into two parts , each part is still water , pag. 53. Ninthly . That which occurrs pag. 48. is a gross Disingenuity against the Doctor , where Mr. Baxter says , And when you make all Spirits to be Souls and to animate some matter , you seem to make God to be but Anima Mundi . How unfair and harsh is this for you Mr. Baxter , who has been so tenderly and civilly handled by the Doctor in his Answer to your Letter , he constantly hiding or mollifying any thing that occurred therein that might overmuch expose you , to represent him as a savourer of so gross a Paradox as this , That there is no God but an Anima Mundi , which is the Position of the Vaninian Atheists , which himself has expresly confuted in his Mystery of Godliness , and declared against lately in his Advertisements on Jos. Glanvils Letter to himself , in the second Edition of Saducismus Triumphatus ? This looks like the breaking out of unchristian rancour , in a Reply which bears the Specious Title of a Placid Collation . Which is yet exceedingly more aggravable , for that this odious Collection is not made from any words of the Doctor , but from a siction of Mr. Baxter . For the Doctor has nowhere Written , nor ever thought that all Spirits , but only all Created Spirits , might probably be Souls , that is to say , actuate some matter or other . And those words are in his Preface to his Answer to the Letter of the Psychopyrist , as I noted before . I might reckon up several other Disingenuities of Mr. Baxters towards the Doctor in this his Placid Collation ; but I have enumerated enough already to weary the Reader , and I must remember I am but in a Digression . I shall onely name one Disingenuity more , which was antecedent to them all , and gave occasion both to Mr. Baxters Letter , and to the Doctors Answer thereto , and to this Reply of Mr. Baxter . And that was , That Mr. Baxter in his Methodus Theologiae ( as he has done also in a little Pamphlet touching Judge Hales ) without giving any reasons , which is the worst way of traducing any man or his sentiments , slighted and slurred those two essential Attributes of a Spirit , Penetrability and Indiscerpibility , which for their certain Truth and usefulness the Doctor thought fit to communicate to the World. But forasmuch as Mr. Baxter has in this his Reply produced his Reasons against them , I doubt not but the Doctor will accept it for an amends . And I , as I must disallow of the Disingenuity of the omission before , yet to be just to Mr. Baxter , I must commend his discretion and judgment in being willing to omit them ; they appearing to me now they are produced , so weak and invalid . But such as they are , I shall gather them out of his Reply , and bring them into view . First then , pag. 13. It is alledged , That nothing hath two forms univocally so called . But if Penetrabilitie and Indiscerpibilitie be added to the Virtus Vitalis , to the Vital Power of a Spirit , it will have two forms . Therefore Penetrabilitie and Indiscerpibilitie are to be omitted in the notion of a Spirit . See also p. 22. Secondly , pag. 14. Penetrable and Indiscerpible can be no otherwise a form to Spirits , than Impenetrable and Discerpible are a form to Matter . But Impenetrable is onely a modal Conceptus of Matter , and Discerpible a Relative notion thereof , and neither one nor both contrary to Virtus vitalis in a Spirit . Thirdly , pag. 14. He sees no reason why Quantity , and the Trina Dimensio , may not as well be part of the form of Matter as Discerpibilitie and Impenetrabilitie . Fourthly , pag. 15 , 16. Nothing is to be known without the mediation of Sense , except the immediate sensation itself , and the acts of intellection and volition or nolition , and what the Intellect inferreth of the like , by the perception of these . Wherefore as to the modification of the substance of Spirits , which is contrary to Impenetrabilitie and Divisibilitie , I may grope , says he , but I cannot know it positively for want of sensation . Fifthly , pag. 16 , 17. If Indiscerpibilitie be the essential character of a Spirit , then an Atom of matter is a Spirit , it being acknowledged to be Indiscerpible . Wherefore Indiscerpibilitie is a false character of a Spirit . Sixthly , pag. 17 , 18. [ Penetrable ] whether actively or passively understood , can be no proper Character of a Spirit , forasmuch as Matter can penetrate a Spirit , as well as a Spirit Matter , it possessing the same place . See pag. 23. Seventhly , pag. 40 , 41. Immaterialitie , says he , Penetrabilitie and Indiscerpibilitie , in your own judgment I think are none of them proper to Spirit . For they are common to diverse Accidents in your account , viz. to Light , Heat , Cold. And again in his own words , Eighthly , pag. 77. If your Penetrabilitie , says he , imply not that all the singular Spirits can contract themselves into a Punctum , yea that all the Spirits of the world may be so contracted , I find it not yet sufficiently explained . See also pag. 52 , 78 , 89 , 90. Ninthly , pag. 50. Seeing , says he , you ascribe Amplitude , Q●…antitie , and Dimensions and Logical Materialitie to the Substantialitie of Spirits , I see not but that you make them Intellectually divisible , that is , that one may think of one part as here , and another there . And if so , though man cannot separate and divide them , if it be no contradiction , God can . Tenthly , and lastly , pag. 90. The putting of Penetrability and Indiscerpibility into the notion of a Spirit , is needless , and hazardous , it being sufficient to hold that God hath made Spirits of no kind of parts but what do Naturally abhor Separation , and so are inseparable unless God will separate them , and so there is no fear of losing our Personality in the other State. But Penetrability and Indiscerpibility being hard and doubtful words , they are better left out , lest they tempt all to believe that the very Being of Spirits is as doubtful as those words are . Thus have I faithfully though briefly brought into view all Mr. Baxters Arguments against the Penetrability and Indiscerpibility of Spirits , which I shall answer in order as they have been recited . To the first therefore I say , that the Doctors Definition of a Spirit , which is [ A Substance immaterial intrinsecally indued with life and a faculty of motion ] where Substance is the Genus , and the rest of the terms comprize the Differentia ( which Mr. Baxter calls Conceptus formalis and Forma ) I say , that this Difference or Form though it consist of many terms , yet these terms are not Heterogeneal , as he would insinuate , pag. 22. but Congenerous , and one in order to another , and essentially and inseparably united in that one substance which is rightly and properly called Spirit , and in vertue of that one substance , though their Notions and Operations differ , they are really one inseparable specifick Disserence or Form , as much as Mr. Baxters Virtus vitalis una-trina is ; that is to say , they are specifick knowable terms , succedaneous to the true intimate specifick Form that is utterly unknowable ; and therefore I say , in this sense these knowable terms are one inseparable specifick Difference or Form whereby Spirit is distinguished from Bodie or Matter in a Physical acception . Which the Universality of Philosophers hold to consist in Impenetrability , and Discerpibilitie , and Self-inactivitie . Which if Mr. Baxter would have been pleased to take notice of , viz. that a Spirit is said to be a Substance Immaterial in opposition to Matter Physical , he might have saved himself the labour of a deal of tedious trifling in explication of words to no purpose . But to shew that this Pretence of more Forms than one in one Substance is but a Cavil , I will offer really the same Definition in a more succinct way , and more to Mr. Baxters tooth , and say , As Corpus is Substantia Materialis ( where Materialis is the specifick Difference of Corpus comprized in one term : ) so Spiritus is Substantia Immaterialis ( where Immaterialis the specifick Difference of Spiritus is likewise comprized in one term , to please the humour of Mr. Baxter . ) But now as under that one term [ Materialis ] are comprized Impenetrabilitie , Discerpibilitie , and Self-Inactivity ; so also under that one term [ Immaterialis ] are comprized , as under one head , Penetrability , Indiscerpibility , and Intrinsccal life and motion , that is , an essential facultie of life and motion , which in one word may be called Self-Activity . Whence Penetrability , Indiscerpibility , and Self-Activity are as much one Form of a Spirit , as Mr. Baxters Vita , . Perceptio , and Appetitus , is one Form thereof . For though in both places they are three distinct notions , at least as Mr. Baxter would have it , yet they are the essential and inseparable Attributes of one substance , and the immediate fruit and result of the Specifick nature thereof . They are inseparably one in their Source and Subject . And this I think is more than enough to take off this first little Cavil of Mr. Baxters against the Doctors including Penetrability and Inseparability in the Form or Specifick difference of a Spirit . For all that same is to be called Form , by which a thing is that which it is , as far as our Cognitive faculties will reach , and by which it is essentially distinguished from other things . And if it were not for Penetrabilitie and Indiscerpibilitie , Spirit would be confounded with Body and Matter . And Body or Physical Matter might be Self-Active , Sentient , and Intelligent . To the Second I answer , That whosoever searches things to the bottom , he will sind this a sound Principle in Philosophie , That there is nothing in the whole Universe but what is either Substantia or Modus . And when a Mode or several Modes put together are immediately and essentially inseparable from a Substance , they are lookt upon as the Form , or the onely knowable Specifick difference of that Substance . So that Impenetrability and Discerpibility , which are immediately essential to , and inseparable from Body or Matter , and Self-Inactivitie , ( as Irrational is made the specifick difference of a Brute ) may be added also : These , I say , are as truly the Form or Specifick difference of Body or Matter , as any thing knowable is of any thing in the world . And Self-Inactivity at least , is contrary to the Virtus vitalis of a Spirit , though Impenetrability and Discerpibility were not . So that according to this oeconomy , you see how plainly and exquisitely Body and Spirit are made opposite Species one to another . And 't is these Modal differences of Substances which we only know , but the Specifick Substance of any thing is utterly unknown to us , however Mr. Baxter is pleased to swagger to the contrarie , p. 44 , 62. Where he seems to mis-understand the Doctor , as if by Essence he did not understand Substance , as both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Essentia usually signifie ( especially with the Ancients ) but any Being at large . But of Substance it is most true , we know it onely by its essential Modes , but the Modes are not the Substance it self of which they are Modes ; otherwise the Substance would want Modes , or every Substance would be more substances than one . And Mr. Baxter himself saith , pag. 62. To know an essential Attribute , and to know ipsam essentiam scientiâ inadaequatâ , is all one . Which inadequate or partial knowledge , say I , is this , the knowing of the Essential Mode of the Substance , and not knowing the Substance it self ; Otherwise if both the Essential Modes were known , and also the Specifick Substance to which the Modes belong ( more than that those Modes belong to that Substance ) the knowledge would be full and adequate , and stretcht through the whole Object . So that Mr. Baxters Scientia inadoequata , and the Doctors denying the bare Substance it self to be known , may very well consist together , and be judged a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is an exercise more grateful it 's likely to Mr. Baxter , than to the Doctor . To the third I say , Any one that considers may find a necessarie reason why Quantitie or Trina Dimensio should be left out in the Form of Body or Matter , especially why the Doctor should leave it out , because he does professedly hold , That whatever is , has Metaphysical Quantitie or Metaphysical Trina Dimensio ; Which no man can denie that holds God is Essentially present every-where . And no man , I think , that does not dote can denie that . Wherefore allowing Matter to be Substance ; in that Generical nature , Trina Dimensio is comprized , and need not be again repeated in the Form. But when in the Forma or Differentia , Discerpible and Impenetrable is added , this is that which makes the Trina Dimensio ( included in the Genus , Substantia ) of a Corporeal kind , and does constitute that Species of things , which we call Corpora . This is so plain a business , that we need insist no longer upon it . Now to the fourth , I answer briefly , That from what knowledge we have by the mediation of the Senses and inference of the Intellect , we arrive not onely to the knowledge of like things , but of unlike , or rather contrary : As in this very example , we being competently well instructed , indeed assured by our Senses , that there is such a kind of thing as Body , whose nature is to be Impenetrable and Discerpible , and our Reason certainly informing us , as was noted even now , that whatever is , has a kind of Amplitude more or less , or else it would be nothing ; hence we are confirmed , that not Extension or Trina Dimensio , but Impenetrabilitie and Discerpibilitie is the determinate and adequate nature of what we call Body ; and if there be any opposite species to Body , our Reason tells us it must have opposite Modes or Attributes , which are Penetrability and Indiscerpibility . This is a plain truth not to be groped after with our fingers in the dark , but clearly to be discerned by the eye of our understanding in the light of Reason . And thus we see ( and many examples more we might accumulate ) That by the help of our Senses and Inference of our Understanding , we are able to conclude not onely concerning like things , but their contraries or opposites . I must confess I look upon this allegation of Mr. Baxter as very weak and faint . And as for his fifth , I do a little marvel that so grave and grandaevous a person as he should please himself in such little flirts of Wit and Sophistry as this of the Indiscerpibility of an Atom or Physical Monad . As if Indiscerpibility could be none of the essential or specifical Modes or Attributes of a Spirit , because a Physical Monad or Atom is Indiscerpible also , which is no Spirit . But those very Indiscerpibilities are Specifically different . For that of a Spirit is an Indiscerpibility that arises from the positive perfection and Oneness of the Essence , be it never so ample ; that of an Atom or Physical Monad , from imperfection and privativeness , from the mere littleness or smalness thereof , so small that it is impossible to be smaller , and thence onely is Indiscerpible . The sixth also is a pretty juvenile Ferk of Wit for a grave ancient Divine to use , That Penetrability can be no proper Character of a Spirit , because Matter can penetrate Spirit as well as Spirit Matter , they both possessing the same space . Suppose the bodie A. of the same amplitude with the bodie B. and thrust the bodie A. against the bodie B. the bodie A. will not nor can penetrate into the same space that the bodie B. actually occupies . But suppose the bodie A. a Spirit of that amplitude , and according to its nature piercing into the same space which the bodie B. occupies , how plain is it that that active piercing into the same space that the bodie B. occupies , is to be attributed to the Spirit A. & not to the bodie B ? For the bodie A. could not get in . These are prettie forc'd distortions of Wit , but no solid methods of due Reason . And besides , it is to be noted , that the main Character of a Spirit is , as to Penetrability , that Spirit can penetrate Spirit , but not Matter Matter . And now the Seventh is as slight as the Fifth . Diverse Accidents , saith he , penetrate their Subjects , as Heat , Cold , &c. Therefore Penetrabilitie is no proper Character of a Spirit . But what a vast difference is there here ! The one pierce the matter , ( or rather are in the matter merely as continued Modes thereof ) the other enters into the matter as a distinct Substance therefrom . Penetration therefore is here understood in this Character of a Spirit , of Penetratio Substantialis , when a substance penetrates substance , as a Spirit does Spirit and matter , which Matter cannot do . This is a certain Character of a Spirit . And his instancing in Light as Indiscerpible , is as little to the purpose . For the substance of Light , viz. the Materia sub●…ilissima and Globuli , are discerpible . And the motion of them is but a Modus , but the point in hand is Indiscerpibilitie of Substance . To the Eighth I Answer , That Mr. Baxter here is hugely unreasonable in his demands , as if Penetrabilitie of Spirits were not sufficiently explained , unless it can be made out , that all the Spirits in the world , Universal and particular , may be contracted into one Punctum : But this is a Theme that he loves to enlarge upon , and to declaim on very Tragically , as pag. 52. If Spirits have parts which may be extended and contracted , you will hardly so easily prove as say , that God cannot divide them . And when in your Writings shall I find satisfaction into how much space one Spirit may be extended , and into how little it may be contracted , and whether the whole Spirit of the World may be contracted into a Nut-shell or a Box , and the Spirit of a Flea may be extended to the Convex of all the world ? And again , pag. 78. You never tell into how little parts onely it may be contracted ; And if you put any limits , I will suppose that one Spirit hath contracted itself into the least compass possible ; and then I ask , Cannot another and another Spirit be in the same compass by their Penetration ? If not ; Spirits may have a contracted Spissitude which is not Penetrable , and Spirits cannot penetrate contracted Spirits , but onely dilated ones . If yea ; then quoero , whether all created Spirits may not be so contracted . And I should hope that the Definition of a Spirit excludeth not God , and yet that you do not think that his Essence may be contracted and dilated . O that we knew how little we know ! This grave moral Epiphonema with a sorrowful shaking of the Head is not in good truth much misbecoming the sly insinuating cunning of Mr. Richard Baxter , who here makes a shew , speaking in the first person [ We ] of lamenting and bewailing the ignorance of his own ignorance , but friendly hooks in , by expressing himself in the plural number , the Doctor also into the same condemnation . Solamen miseris — as if He neither did understand his own ignorance in the things he Writes of , but will be strangely surprised at the hard Riddles Mr. Baxter has propounded , as if no Oedipus were able to solve them . And I believe the Doctor if he be called to an account will freely confess of himself , That in the things he positively pronounces of , so far as he pronounces , that he is indeed altogether ignorant of any ignorance of his own therein ; But that this is by reason that he according to the cautiousness of his Genius does not adventure further than he clearly sees ground , and the notion appears useful for the Publick . As it is indeed useful to understand that Spirits can both Penetrate matter and Penetrate one another , else God could not be Essentially present in all the parts of the Corporeal Universe , nor the Spirits of Men and Angels be in God. Both which notwithstanding are most certainly true , to say nothing of the Spirit of Nature , which particular Spirits also Penetrate , and are Penetrated by it . But now for the Contraction and Dilatation of Spirits , that is not a propertie of Spirits in general as the other are , but of particular created Spirits , as the Doctor has declared in his Treatise of the Immortalitie of the Soul. So that that hard Question is easily answered concerning Gods contracting and dilating himself ; That he does neither , he being no created Spirit , and being more absolutely perfect than that any such properties should be competible to him . And it is reasonable to conceive that there is little actually of that propertie in the Spirit of Nature , it being no particular Spirit , though created , but an Universal one , and having no need thereof . For the corporeal world did not grow from a small Embryo into that vast amplitude it is now of , but was produced of the same largeness it now has , though there was a successive delineation and orderly polishing and perfecting the vast distended parts thereof . And to speak compendiously and at once , That God that has Created all things in number , weight & measure , has given such measures of Spiritual Essence and of the facultie of contracting and dilating the same , as also of Spiritual Subtilty of substance , as serves the ends of his Wisdom and Goodness in creating such a species of Spirit . So that it is fond , unskilful , and ridiculous , to ask if the whole Spirit of the world can be contracted into a Nut-shell , and the Spirit of a Flea extended to the Convex of the Universe . They that talk at this rate err , as Aliens from the Wisdome of God , and ignorant of the Laws of Nature , and indeed of the voice of Scripture itself . Why should God make the Spirit of a Flea , which was intended for the constituting of such a small Animal , large enough to fill the whole world ? Or what need of such a contraction in the Spirit of Nature or Plastick Soul of the corporeal Universe , that it may be contrived into a Nut-shell ? That it has such Spiritual subtiltie as that particular Spirits may contract themselves in it so close together , as to be commensurate to the first Inchoations of a Foetus , which is but very small , stands to good reason , and Effects prove it to be so . As also this smalness of a Foetus or Embryo that particular Spirits are so far contracted at first , and expand themselves leisurely afterwards with the growth of the bodie which they regulate . But into how much lesser space they can or do contract themselves at any time , is needless to know or enquire . And there is no Repugnancie at all , but the Spirit of Nature might be contracted to the like Essential Spissitude that some particular Spirits are ; but there is no reason to conceit that it ever was or ever will be so contracted , while the World stands . Nor lastly is there any Inconvenience in putting indefinite limits of Contraction in a Spirit , and to allow that after such a measure of Contraction , though we cannot say just what that is , it naturally contracts no further , nor does another so contracted naturally penetrate this thus contracted Spirit . For as the usefulness of that measure of Self-Penetrability and Contraction is plain , so it is as plain , that the admitting of it is no incongruitie nor incommoditie to the Universe , nor any confusion to the Specifick modes of Spirit and Bodie . For these two Spirits , suppose , contracted to the utmost of their natural limits , may naturally avoid the entring one another , not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Bodies or Matter , but by a vital Saturitie , or natural Uneasiness in so doing . Besides that , though at such a contracted pitch they are naturally impenetrable to one another , yet they demonstrate still their Spirituality , by Self-Penetration , haply a thousand and a thousand times repeated . And though by a Law of life ( not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) , they are kept from penetrating one another , yet they both in the mean time necessarily penetrate Matter , as undergoing the diverse measures of essential Spissitude in the same . So that by the increase of that essential Spissitude , they may approach near to a kind of Hylopathick disposition of Impenetrability , and thence , by the Matter of the Universe ( out of which they never are ) be curb'd from contracting themselves any further , than to such a degree ; and I noted at first , that spiritual Subtilty , as well as Amplitude , is given in measure to created Spirits . So that Penetrabilitie is still a steadie Character of a Spiritual Essence or Substance , to the utmost sense thereof . And to argue against Impenetrability its being the propertie of Matter from this kind of Impenetrability of contracted Spirits , is like that quibbling Sophistrie against Indiscerpibility being the propertie of a Spirit , because a Physical Monad is also indiscerpible . The ninth Objection is against . the Indiscerpibility of Spirits , and would infer , that because the Doctor makes them intellectually divisible , therefore by Divine Power , if it imply no contradiction , a Spirit is Discerpible into Physical parts . But this is so fully satisfied already by the Doctor in his Discourse of the true Notion of a Spirit , and its Defence , to say nothing of what I have said already above to prove it does imply a contradiction , that I will let it go , and proceed . To the tenth and last Allegation , which pretends , That these two terms Penetrable and Indiscerpible are needless and hazardous in the Notion of a Spirit . But how useful or needful Pene●…rability is , is manifest from what we have said to the eighth Objection . And the needfulness of Indiscerpibility is also susficiently shewn by the Doctor in his Defence of the true Notion of a Spirit , Sect. 30. But now for the Hazardousness of these terms , as if they were so hard , that it would discourage men from the admitting of the Existence of Spirits ; It appears from what has been said to the eighth Objection , That Penetrability is not onely intelligible and admittable , but necessarily to be admitted , in the Notion of a Spirit , as sure as God is a Spirit , and that there are Spirits of men and Angels , and that the Souls of men are not made of Shreds , but actuate their whole grown bodie , though at first they were contracted into the compass of a very small Foetus . And that there is no Repugnancie that an Essence may be ample , and yet indiscerpible , Mr. Baxter himself must allow , who , pag. 51. plainly declares , That it is the vilest contradiction to say that God is capable of division . So that I wonder that he will call [ Penetrable ] and [ Indiscerpible ] hard and doubtful words , and such as might stumble mens belief of the Existence of Spirits , when they are terms so plain and necessary . Nor can that Unitie that belongs to a Spirit be conceived or understood without them , especially without Indiscerpibilitie . And indeed if we do not allow Penetrability , the Soul of a man will be far from being one , but a thing discontinued , and scatter'd in the pores of his corpcreal consistencie . We will conclude with Mr. Baxters Conceit of the Indivisibleness of a Spirit , and see how that will corroborate mens faith of their Existence , and put all out of hazard . Various Elements , saith he , pag. 50. vary in Divisibility ; Earth is most divisible ; Water more hardly , the parts more inclining to the closest contact ; Air yet more hardly ; and in Fire , no doubt the Discerpibility is yet harder : And if God have made a Creature so stongly inclined to the unitie of all the parts , that no Creature can separate them but God onely , as if a Soul were such , it is plain that such a Being need not fear a dissolution by Separation of parts . Ans. This is well said for an heedless and credulous multitude ; but this is not to Philosophize , but to tell us that God works a perpetual Miracle in holding the small tenuious parts of the Soul together , more pure and fine than those of Fire or Aether ; but here is no natural cause from the thing it self offered , unless it be , that in every Substance , or rather Matter , the parts according to the tenuitie and puritie of the Substance , incline to a closer Contact and inseparable Union one with another ; which is a conceit repugnant to experience , and easily confuted by that ordinarie accident of a Spinner hanging by its weak thread from the brim of ones Hat ; which seeble line yet is of force enough to divide the Air , and for that very reason , because it consists of thinner parts than Water or Earth . As also , we can more easily run in the Air than wade in the Water , for the very same reason . These things are so plain , that they are not to be dwelt upon . But Mr. Baxter is thus pleased to shew his Wit in maintaining a weak Cause , which I am perswaded he has not so little judgment as that he can have any great confidence in . And therefore in sundry places he intimates that he does allow or at least not deny but that Penetrabilitie and Indiscerpibilitie is contained in the Notion of a Spirit ; but not as part of the Conceptus formalis , but as Dispositio or Modus substantiae , but yet withal such a Dispositio as is essential to the substance that with the Conceptus formalis added , makes up the true Notion of a Spirit . See pag. 30 , 32 , 61 , 85. And truly if Mr. Baxter be in good earnest and sincere in this agreement without all equivocation , that Penetrabilitie and Indiscerpibilitie is Essential to the true Notion of a Spirit , onely they are to be admitted as Dispositio Substantiae , not as Pars Formae , I confess , as he declares pag. 94. That the difference betwixt him and the Doctor lyeth in a much smaller matter than was thought ; and the Doctor I believe will easily allow him to please his own fancy in that . But then he must understand the terms of Penetrabilitie and Indiscerpibilitie in the Doctors sense , viz , of a Spirits penetrating not inter partes , but per partes materiae , and possessing the same space with them . And of an Indiscerpibleness not arising from thinner and thinner parts of matter , as he imagines Air to be more hardly discerpible than Earth or Water , forasmuch as by reason of its thinness its parts lye closer together , as was above noted ; but from the immediate essential Oneness of substance in a Spirit , according to the true Idea of an Indiscerpible Being in the Divine Intellect , which , whether in Idea or in Actual Existence , it would cease to be , or rather never was such , if it were discerpible , and therefore implies a contradiction it should be so . But if a Spirit be not Penetrable in the Doctors sense , it is really Impenetrable ; and if not Indiscerpible in his sense , it is really Discerpible , and consequently divisible into Physical Monads or Atoms , and therefore constituted of them , and the last Inference will be that of the Epigrammatist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus the sairest and firmest structures of Philosophical Theorems in the behalf of the Providence of God , the Existence of Spirits , and the Immortality of the Soul , will become a Castle of Come-Down , and fall quite to the ground . Whence it was rightfully done of the Doctor to lay such stress upon these two terms Penetrabilitie and Indiscerpibilitie , they being the essential Characteristicks of what is truly a Spirit , and which if they were taken out of the world , all would necessarily be Matter , I mean Physical Matter ( to prevent all quibblings and fiddlings about words and phrases ) and this Physical Matter would be the Subject and Source of all Life whatever , Intellective , Sensitive and Vegetative . And Mr. Baxter did ill in not onely omitting these terms himself in his Notion of a Spirit , but in publickly slighting and disgracing of the Doctors using of them , and afterwards in so stomaching his vindication of the same in publick , whenas we see that without them there can be nothing but Physical Matter in the world , and God and Angels and the Souls of men must be such Matter , if they be any thing at all : and therefore in such an errour as this , Mr. Baxter with Christian patience might well have born with the Doctors calling it , not onely a Mistake , but a Mischief . And I hope by this time he is such a proficient in that Vertue , that he will chearfully bear the publication of this my Answer in the behalf of the Doctor to all his Objections against these two essential and necessarie Characters of a Spirit ; and not be offended if I briefly run over his smaller Criticisms upon the Doctors Definition of the same , which do occur , pag. 80 , 81. and elsewhere , as I shall advertise . The Doctors Definition of a Spirit in his Discourse of that Subject , Sect. 29. is this [ A Spirit is a Substance immaterial intrinsecally indued with life and the facultie of motion ] where he notes that Immaterial contains virtually in it Penetrability and Indiscerpibility . Now let us hear how Mr. Baxter criticizes on this Definition . First , saies he , pag. 80. Your Definition is common , good and true , allowing for its little imperfections , and the common imperfection of mans knowledge of Spirits . If by [ Immaterial ] you mean not [ without Substance ] it signifieth truth , but a negation speaketh not a formal Essence . Ans. How very little these imperfections are , I shall note by passing through them all ; and for the common imperfection of mans knowledge of Spirits , what an unskilful or hypocritical pretence that is , the Doctor hath so clearly shewn in his Discourse of the true Notion of a Spirit , Sect. 16 , 17 , 18 , 19. that it is enough to send the Reader thither for satisfaction . But as for [ Immaterial ] how can any one think that thereby is meant [ without Substance ] but those that think there is nothing but Matter in the Physical sense of the word , in the world ? As if [ Substance Immaterial ] was intended to signifie [ Substance without Substance ] ! And lastly , the Doctor will denie that [ In ] in Immaterial signifies negatively here more than in Immortal , Incorruptible , or Infinite , but that it is the indication of opposite properties to those of Physical Matter , viz. Impenetrability and Discerpibility , and that therefore Immaterial here includes Indiscerpibility and Penetrability . Secondly , pag. 81. Spirit it self , saies he , is but a metaphor . Ans. Though the word first signified other things before it was used in the sense it is here defined , yet use has made it as good as if it were originally proper . With your Logicians , in those Definitions , Materia est Causa ex qua res est , Forma est Causa per quam res est id quod est ; Materia and Forma are Metaphorical words , but use has made them in those Definitions as good as proper ; nor does any sober and knowing man move the least scruple touching those Definitions on this account . To which you may add , that Aristotles caution against Metaphors in defining things , is to be understood of the Definition it self , not the Definitum ; but Spirit is the Definitum here , not the Definition . Thirdly , [ Intrinsecally indued with life ] tells us not that it is the Form. Qualities , and proper Accidents are intrinsecal . Ans. Mr. Baxter , I suppose , for clearness sake , would have had Form written over the head of this part of the Definition , as the old bungling painters were wont to write , This is a Cock , and this a Bull ; or as one wittily perstringed a young Preacher that would name the Logical Topicks he took his Arguments from , saying he was like a Shoemaker that offered his Shoes to sale with the Lasts in them . I thought Mr. Baxter had been a more nimble Logician than to need such helps to discern what is the Genus in the Definition , what the Differentia or Forma . And for [ intrinsecally indued ] I perceive he is ignorant of the proper force and sense of the word Intrinsecùs , which signifies as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , which implies that this life is from the intimate Essence of a Spirit quatenus a Spirit , and therefore can be no common qualitie nor a facultie clarted on , as Mr. Baxter fancies God may clart on Life the specifick Form of Spirit , as he himself acknowledges , on Matter , though Materia quatenus Materia implies no such thing ; but , I say , Spiritus quatenus Spiritus does , which is both the Source and proper Subject of life . But it is the effect of an ill perturbed sight , to fancie flaws where there are really none . And to fancie that a Vis Vitalis , or Power of living can belong to Materia Physica immediately , which power must necessarily be the Result of an Essence specifically distinct from Physical Matter , I think may justly be called clarting of this Power on a Subject it belongs not to , nor is intrinsecal to it , there being no new specifick Essence from whence it should spring . Fourthly , The [ Facultie of motion ] saies he , is either a Tautologie included in Life , or else if explicatorie of Life , it is defective . Ans. It is neither Tautological nor Exegetical , no more than if a man should define Homo , Animal rationale risibile . [ Risibile ] there , is neither Tautological , though included in Animal rationale ; nor Exegetical , it signifying not the same with Rationale . And the Definition is as true with Risibile added to it , as if omitted . But the addition of Risibile being needless , is indeed ridiculous . But it is not Ridiculous to add the faculty of motion in this Definition of a Spirit , because it is not needless , but is added on purpose to instruct such as Mr. Baxter , that an intrinsecal facultie of motion belongs to Spirit quatenus Spirit , and indued with Life ; whenas yet he , pag. 35. will not admit that self-motion is an indication of Life in the subject that moves itself , although it is the very prime argument that his beloved and admired Dr. Glisson useth to prove , that there is universally life in Matter . But it is the symptome of an over - Polemical Fencer , to deny a thing merely because he finds it not for his turn . In the mean time it is plain the Doctor has not added [ the facultie of motion ] rashly out of oversight , but for the instructing the ignorant in so important a truth , That there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is Life and Spirit . This is so great a truth , that the Platonists make it to be the main Character of Soul or Spirit , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as you may see in Proclus . Fifthly , No man , saith he , can understand that the Negative [ Immaterial ] , by the terms , includeth Penetrabilitie and Indiscerpibilitie . Ans. No man that rightly understands himself but must conceive that [ Immaterial ] signifies an opposite or contrary condition to [ Material ] : and he knowing ( as who is ignorant of it ? ) that the proper and essential characters of [ Material ] in substantia materialis , is to be Impenetrable and Discerpible , he will necessarily , even whether he will or no , discover that [ Immaterial ] which signifies the opposite to these in substantia immaterialis , must denote Penetrability and Indiscerpibility . Sixthly , You do not say here , saith he , that they are the Form , but elsewhere you do ; and the Form should be exprest , and not onely vertually contained , as you speak . Ans. What would you have him in the very Definition it self , which is so clear an one , say , This is the Genus , this the Form , as those bunglers I mentioned above writ the names of the Animals they had so badly drawn ? And that the Form should be exprest is true , but it is sufficient it be exprest in such a comprehensive term as contains under it all that belongs to such a Species . As when we have divided Vivens into Planta and Animal , if we then define Animal to be Vivens sensu praeditum , that one word sensus , is sufficient , because it reaches any Species of Animal , and none but Animals . And yet here the Doctor is not so niggardly as to pinch the expression of all the Form or Difference , into that one word Immaterial , whereby he here onely intimates Penetrability and Indiscerpibility ; but for fuller explication addeth , Intrinsecally induced with Life and the facultie of motion . But lastly , For his elsewhere calling Penetrability and Indiscerpibility the Form of a Spirit , he nowhere makes them the whole Form of a Spirit , but makes the Logical Form or Differentia of a Spirit , to be all that which he has expressed in this Definition , viz. [ Immaterial ] which denotes Penetrability and Indiscerpibility , and [ Intrinsecal life and motion ] . And it is evident that when he calls this Differentia in his Definition , Form , that he does not mean the very specifick Substance or Essence , whereby a Spirit is a Spirit , but onely essential or inseparable Attributes , which onely are known to us , and which are only in an improper sense said to be the Form it self , or specifick Nature . They are onely the Result of the Form and Notes of an Essence or Substance Specifically distinct from some other Substance . It is not so in substantial Forms as in Geometrical Forms or Figures , as to Visibilitie or Perceptibilitie . Dic tu formam hujus lapidis , says Scaliger to Cardan , & Phyllida solus habeto . But there are inseparable and essential Properties of a substantial Form , necessarily resulting from the Form it self , as there are in external Forms or Figures . As for example , from the form of a Globe , which is a round Form , defined from the equalitie of all lines from one point drawn thence to the Superficies . From this form does necessarily and inseparably result the Character of an easie rouling Mobilitie . That a bodie of this Form is the most easily moved upon a Plain , of any bodie in the world . And so from the Form of a piece of Iron made into what we call a Sword ; Fitness for striking , for cutting , for stabbing , and for defending of the hand , is the necessarie result from this Form thereof . And so I say that from the intimate and essential Form of a Spirit , suppose , essentially and inseparably result such and such properties by which we know that a Spirit is a distinct Species from other things , though we do not know the very specifick essence thereof . And therefore here I note by the by , that when the Doctor saies any such or such Attributes are the Form of a Spirit , he does datâ operâ balbutire cum balbutientibus , and expresses himself in the language of the Vulgar , and speaks to Mr. Baxter in his own Dialect . For it is the declared opinion of the Doctor , that the intimate Form of no Essence or Substance is knowable , but onely the inseparable Fruits or Results thereof . Which is a Principle wants no proof , but an appeal to every mans faculties that has ordinarie wit and sinceritie . Seventhly , They are not the Form , saith he , but the Dispositio vel Conditio ad formam . Ans. You may understand out of what was said even now , that Penetrabilitie and Indiscerpibilitie are so far from being Dispositio ad formam , that they are the Fruits . and Results of the intimate and Specifick Form of a Spirit , and that they suppose this Specifick Form in order of nature to precede them , as the Form of a Globe precedes the rouling mobilitie thereof . In vertue of a Spirits being such a Specifick substance , it has such inseparable attributes resulting from it , as a Globe has mobilitie . And as the Globe is conceived first , and mobilitie inseparably resulting from it ; so the Specifick Nature of a Spirit , which is its true and intimate Form , and made such according to the eternal Idea thereof in the Intellect of God , being one simple Specifick substance or Essence , has resulting from it those essential or inseparable properties which we attribute to a Spirit , itself in the mean time remaining but one simple self-subsistent Actus Entitativus , whose Penetrabilitie and Indivisibilitie Mr. Baxter himself , pag. 99. says is easily defendible . And the Doctor , who understands himself , I dare say for him , defends the Penetrabilitie and Indivisibilitie of no Essences but such . Eighthly , If such Modalities , says he , or Consistence were the Form , more such should be added which are left out . Ans. He should have nominated those which are left out . He means , I suppose , Quantity and Trina Dimensio , which it was his discretion to omit , they being so impertinent as I have shewn above , in my Answer to his third Objection against the Penetrabilitie and Indiscerpibilitie of a Spirit . Ninthly , Penetrabilitie and Indiscerpibilitie are two Notions , and you should not give us , says he , a compound Form. Ans. This implies that Penetrability and Indiscerpibility are the Form of a Spirit ; but I have said again and again , they are but the Fruits and Result of the Form. A Spirit is one simple Specifick Essence or substance , and that true Specifickness in its Essence , is the real and intimate Form , or Conceptus formalis thereof , but that which we know not ( as I noted above out of Julius Scaliger ) though we know the essential and inseparable Attributes thereof , which may be many , though in one simple specifick Substance , as there are many Attributes in God immediately and inseparably resulting from his most simple specifick Nature . Tenthly , Yea you compound , saith he , Penetrabilitie and Indiscerpibilitie with a quite disserent notion [ life and the faculty of motion ] , which is truly the Form , and is one thing , and not compounded of notions so difse●…ent as Consistence and Vertue or Power . Ans. I say ag●…in as I said before , that nei●…her Penetrability nor Indiscerpibility , nor Life nor Motion , are the specifick Form it sel●… of a Spirit , which is a simple Substance , but the Fruits and Results of this specifick Form ; and all these have a proper Cognation with one another , as agreeing in Immateriality or Spirituality : and how the common sagacitie of mankind has presaged , that the most noble functions of life are performed by that which is most subtile and most one , as Penetrability and Indiscerpibility makes the consistence of a Spirit to be , the Doctor has noted in his Discourse of the true notion of a Spirit . Mr. Baxter in reading Theological Systems may observe , That Attributes as much dissering among themselves as these , are given to the most simple Essence of God. Eleventhly , You say , says he , pag. 82. Life intrin●…ecally issues from this Immaterial Substance : But the Form is concreated with it , and issues not from it . Ans. I grant that the Form is concreated with the Spirit . For a Spirit is nothing else but such a specifick simple Substance or Essence , the Specifickness of whose nature onely is its real intimate Form. And if we could reach by our Conception that very Form it self , it would be but the Conceptus inadaequatus of one simple Substance , and be the true Conceptus formalis thereof ; and the Conceptus fundamentalis , to speak in Mr. Baxters or Dr. Glissons language , would be Substance in general , which is contracted into this Species by this real intimate Form ; which both considered together , being but one simple Essence , they must needs be created together , according to that Idea of a Spirit which God has conceived in his eternal mind . And life will as naturally and necessarily issue from such a Species or Specifick Essence , or from Substance contracted into such a Species by the abovesaid Form , as Mobility does issue from the form of a Globe . From whence it is plainly understood how Life does intrinsecally issue from immaterial Substance , nor is the Form it self but the Fruit thereof . And as it were but trifling to say that the power of easie rolling every way on a Plain were the very Form of a Globe , the word Power or Vertue being but a dark , loose , general , dilute term , and which belongs to every thing , and is restrained onely by its Operation and Object ; but it is the Form or Figure of the Globe that is the immediate cause that that Vertue or Power in general is so restrained to this easie rolling : so it is in Mr. B●…xters pretended Form of a Spirit , which he makes Virtus vitalis , a power of living : Power there , is such a dark dilute term , loose and general . But that it is determined to life , it is by that intimate specifick Form , which we know not ; but onely this we know , That it is to the Power of living as the Figure of a Globe is to the Power of easie rolling , and that in neither , one can be without the other . There must be a Specifick Essence , which is the root of those Powers , Properties , or Operations from whence we conclude distinct Species of things : For 't is too coarse and slovenly to conceit , that these are clarted on them , but the Specifick Powers arise immediately , and inseparably from the Specifick Nature of the thing ; else why might they not be other powers as well as these ? Twelfthly and lastly , pag. 32. But do you verily believe , saith he , that Penetrability or Subtility is a sufficient Efficient or Formal cause of Vitalitie , Perception and Appetite , and so of Intellection and Volition ? I hope you do not . Ans. I hope so of the Doctor too ; and before this , I hoped that Mr. Baxter had more insight into the nature of a Formal cause and into the Laws of Logick , than once to imagine that any one in his Wits could take Penetrability to be the Formal cause of Intellection and Volition . For then every Spirit being Penetrable , every Spirit even of a plant , at least of the vilest Animalculum , would have Intellection and Volition . Nor , for the same reason , can any body think that Penetrability is a sussicient Esficient cause of Intellection and Volition . Nor is it so much as the Essicient cause of Vitality , Perception , Appetite , much less the Formal . So infinitely is Mr. Baxter out in these things . But the case stands thus : The Substance of that species of things which we call a Spirit , and is so by that intimate specifick Form which I named before , this substance is the cause of Vitality in such a sense as the round Form of a Globe , or any matter of that Form is , quatenus of that Form , the cause of its own rolling Mobilitie . I say therefore , that Vitality is as immediate and necessarie a Fruit or Effect of the real and intimate Form of a Spirit , as that easie mobilitie is of the Form of a Sphere or Globe ; And such a kind of Vitality , Vegetative , Sensitive , Intellective of such a Species of Spirit : These kinds of Vitalities are the Fruits or Effects necessarie and immediate of the abovesaid so specificated Substances ; that is to say , they are immediately Self-living , and all of them Penetrable and Indiscerpible of themselves , quatenus Spirits , all these essential attributes arising from the simple essence or specificated substance of every Spirit , of what Classis soever , created according to its own Idea eternally shining in the Divine Intellect . As for example ; In the Idea of a Plastick Spirit onely ; Penetrability , Indiscerpibility , and Plastick Vitality , whereby it is able to organize Matter thus and thus , are not three Essences clarted upon some sourth Essence , or glewed together one to another , to make up such an Idea : But the Divine Intellect conceives in itself one simple specifick Ess●…nce immediately and intrinsecally of it self , indued with these essential Properties or Attributes . So that when any thing does exist according to this Idea , those three properties are as immediately Consequential to it , and as e●…ectually , as Mobility to the Form o●… a Globe . It is the specifick Substance that is the necessary Source of them , and that acts by them as its own connate or natural instruments , sitted for the ends that the et●…rnal Wisdom and Goodness of God has conceiv●…d or contrived them for . For it is manifest , that those essential Attributes of a Spirit contrarie to Matter are not in vain . For whenas a Plastick Spirit is to actuate and organize Matter , and inwardly dispose it into certain forms , Penetrability is needful , that it may possess the Matter , and order it throughout ; As also that Oneness o●… Essence and Indiscerpibility , that it may hold it together . For what should make any mass of Matter one , but that which has a special Oneness of Essence in it self , quite di●…erent fro●… that of Matter ? And f●…rasmuch as all S●…uls are indued with the Plastick whether of Brutes or Men , not to add the Spirits of Angels ; still there holds the same reason in all ranks , that Spirits should be as well Penetrable and Indiscerpible as Vital . And if there be any Platonick Ni●… , that have no Plastick , yet Penetrability must belong to them , and is of use to them , if they be found to be within the verges of the Corporeal Universe ( and why not they as well as God himself ? ) and Indiscerpibility maintains their Supposital Unitie , as it does in all Spirits that have to do with Matter , and are capable of a vital coalescencie therewith . But I have accumulated here more Theorie than is needful . And I must remember that I am in a Digression . To return therefore to the particular point we have been about all this while . I hope by this time I have made it good , that the Dr.'s Desinition of a Spirit is so clear , so true , so express , and usefully instructive ( and that is the scope of the Doctors Writings ) that neither he himself , nor any body else , let them consider as much as they can , will ever be able to mend it . And that these affected Cavils of Mr. Baxter argue no defects or flaws in the Doctors Definition , but the ignorance and impotencie of Mr. Baxters Spirit , and the undue elation of his mind , when notwithstanding this unexceptionableness of the Definition , he , pag. 82. out of his Magisterial Chair of Judicature pronounces with a gracious nod , You mean well — but all our Conceptions here must have their ALLOWANCES , and we must confess their weakness . This is the Sentence which grave Mr. Baxter , alto supercilio , gives of the Doctors accurate Definition of a Spirit , to humble him , and exalt himself , in the sight of the populacie . But is it not a great weakness , or worse , to talk of favourable allowances , and not to allow that to be unexceptionable against which no just exception is found ? But to give Mr. Baxter his due , though the extream or extimate parts of this Paragraph , pag. 82. which you may fancie as the skin thereof , may seem to have something of bitterness and toughness in it , yet the Belly of the Paragraph is full of plums and sweet things . For he saies , And we are all greatly beholden to the Doctor for his so industrious calling foolish Sensualists to the study and notion of invisible Beings , without which , what a carcass or nothing were the world ? But is it not pity then , while the Doctor does discharge this Province with that faithfulness and industrie , that Mr. Baxter should disturb him in his work , and hazzard the fruits and efficacie thereof , by eclipsing the clearness of his Notions of Spiritual Beings , ( for Bodies may be also invisible ) by the interposition or opposition of his own great Name against them , who , as himself tells the world in his Church-History , has wrote fourscore Books , even as old Dr. Glisson his Patron or rather Pattern in Philosophy arrived to at least fourscore Years of age ? And Mr. Baxter it seems is sor the common Proverb , The older the wiser ; though Elihu in Job be of another mind , who saies there , I said Days should speak , and multitude of Years should teach Wisdom ; But there is a Spirit in man , and the Inspiration of the Almighty giveth him Understanding . But whither am I going ? I would conclude here according to promise , having rescued the Doctors Definition of a Spirit from Mr. Baxters numerous little Criticisms , like so many shrill busie Gnats trumpeting about it , and attempting to infix their feeble Proboscides into it ; and I hope I have silenced them all . But there is something in the very next Paragraph which is so wrongfully charged upon the Doctor , that I cannot sorbear standing up in his justification . The Charge is this : That he has fathered upon Mr. Baxter an Opinion he never owned , and nick-named him Psychopyrist from his own ●…ction . As if , says he , we said that Souls are ●…re , and also took Fire , as the Doctor does , for Candles and hot Irons , &c. onely . But I answer in behalf of the Doctor , as I have a little toucht on this matter before , That he does indeed entitle a certain Letter ( which he answers ) to a Learned Psychopyrist as the Author thereof : But Mr. Baxters name is with all imaginable care concealed . So that he by his needless owning the Letter , has notched that nick-name ( as he calls it ) of Psychopyrist upon himself , whether out of greediness after that alluring Epithet it is baited with , I know not ; but that he hangs thus by the gills like a Fish upon the Hook , he may thank his own self for it , nor ought to blame the Doctor . Much less accuse him for saying , that Mr. Baxter took Fire in no other sense than that in Candles and hot Iron , and the like . For in his Preface , he expresly declares on the Psychopyrists behalf , that he does not make this crass and visible Fire the Essence of a Spirit , but that his meaning is more subtile and refined . With what conscience then can Mr. Baxter say , that the Doctor affirms that he took Fire in no other sense than that in Candles and hot Iron , and the like , and that he held all Souls to be such Fire ? whenas the Doctor is so modest and cautious , that he does not affirm that Mr. Baxter thinks any to be such ; though even in this Placid Collation , he professes his inclination towards the Opinion , that Ignis and Vegetative Spirit is all one , pag. 20 , 21. I have oft professed , saith he , that I am ignorant whether Ignis and Vegetative Spirit be all one , ( to which I most incline ) or whether Ignis be an active nature made to be the instrument , by which the three spiritual natures , Vegetative , Sensitive , and Mental work on the three passive natures , Earth , Water , Air. And again , pag. 66. If it be the Spirit of the world that is the nearest cause of illumination , by way of natural activity , then that which you call the Spirit of the World , I call Fire ; and so we differ but de nomine . But I have ( saith he as before ) professed my ignorance , whether Fire and the Vegetative nature be all one , ( which I incline to think ) or whether Fire be a middle active nature between the spiritual and the mere Passive , by which Spirits work on bodie . And , pag. 71. I doubt not but Fire is a Substance permeant and existent in all mixt bodies on Earth . In your bloud it is the prime part of that called the Spirits , which are nothing but the igneous principle in a pure Aereal Vehicle , and is the organ of the Sensitive faculties of the Soul. And if the Soul carry any Vehicle with it , it 's like to be some of this . I doubt you take the same thing to be the Spirit of the world , though you seem to vilifie it . And , pag. 74. I suppose you will say , the Spirit of the world does this . But call it by what name you will , it is a pure active Substance , whose form is the Virtus motiva , illuminativa & calefactiva , I think the same which when it operateth on due seminal Matter is Vegetative . And lastly , pag. 86. I still profess my self in this also uncertain , whether Natura Vegetativa and Ignea be all one , or whether Ignis be Natura Organica by which the three Superiour ( he means the Vegetative , Sensitive , and Intellective Natures ) operate on the Passive . But I incline most to think they are all one , when I see what a glorious Fire the Sun is , and what operation it hath on Earth , and how unlikely it is that so glorious a Substance should not have as noble a formal nature as a Plant. This is more than enough to prove that Mr. Baxter in the most proper sense is inclined to ' Psychopyrism as to the Spirit of the world , or Vegetative soul of the Universe ; that that Soul or Spirit is Fire : And that all created Spirits are Fire , analogicè and eminenter , I have noted above that he does freely confess . But certainly if it had not been for his ignorance in the Atomick Philosophie which he so greatly despiseth , he would never have taken the Fire it self , a Congeries of agitated particles of such figures and dimensions , for the Spirit of the world . But without further doubt have concluded it onely the instrument of that Spirit in its operations , as also of all other created Spirits , accordingly as the Doctor has declared a long time since in his Immortalitas Animae , Lib. 2. Cap. 8. Sect. 6. And finding that there is one such universal Vegetative Spirit ( properly so called ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world , he could not miss of concluding the whole Universe one great Plant , or if some obscure degree of sense be given to it , one large Zoophyton or Plant-animal , whence the Sun will be endued or actuated as much by a Vegetative Nature as any particular Plant whatsoever ; whereby Mr. Baxter might have took away his own disficultie he was entangled in . But the truth is , Mr. Baxters defectiveness in the right understanding of the Atomick Philosophy , and his Aversness therefrom , as also from the true System of the world , which necessarily includes the motion of the Earth , we will cast in also his abhorrence from the Pre-existence of Souls ( which three Theories are hugely nec●…ssary to him that would Philosophize with any success in the deepest points of natural Religion and Divine Providence ) makes him utter many things that will by no means bear the Test of severer Reason . But in the mean time this Desectiveness in sound Philosophie neither hinders him nor any one else from being able Instruments in the Gospel-Ministrie , if they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a due measure ; If they have a firm Faith in the revealed Truths of the Gospel , and skill in History , Tongues and Criticism , to explain the Text to the people , and there be added a sincere Zeal to instruct their Charge , and ( that they may appear in good earnest to believe what they teach ) they lead a life devoid o●… scandal and osfence , as regulated by those Go●…pel-Rules they propose to others ; this , though they have little of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called , that reaches to the deepest account of things , ( but instead thereof , Prudence and Ingenuity ) will sufficiently enable them to be Guides to the people , especially by adhering in Matters of moment to the Ancient Apostolick and unapostatized Church , and presuming nothing upon their private spirit against the same . Such , questionless , will prove able and safe Pastors , and will not fail of being approved of by our Lord Jesus the great Shepherd and Bishop of our Souls . But if any such , as I noted above , for that they conceit themselves also dapper fellows at Cudgils or Quarter-stafs , shall , leaving their Flocks solitary in the fields , out of an itch after applause from the Country-Fry , gad to Wakes and Fairs to give a proof of their dexterity at those Rural exercises ; if they shall , I say , for their pains return with a bruised knuckle or broken pate , who can help it ? it will learn them more wit another time . Thus much by way of Digression I thought fit to speak , not out of the least ill-will to Mr. Baxter , but onely in behalf of the Doctor , hoping , though it is far from all that may be said , that yet it is so much , and so much also to the purpose , that it will save the Doctor the labour of adding any thing more thereto . So that he may either enjoy his Repose , or betake himself to some design of more use and moment . In the mean time , I having dispatcht my Digression , I shall return to the main business in hand . I think it may plainly appear from what has been said , that it is no such harsh thing to adventure to conclude , That the Truth of the Divine Intellect quatenus conceptive , speculative , or observative , which a Platonist would be apt to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Divine Intellect exhibitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for though it be but one and the same Intellect , yet for distinctness sake we are fain to speak as of two ) does consist in its Conformity with the Divine Intellect exhibitive , with the immutable Idea's , Respects and References of things there . In conceiving and observing them ( as I may so speak ) to be such as they are represented in the said Intellect quatenus necessarily and unalterably representing such Idea's with the immediate Respects and References of them . In this consists the Truth of the Divine Intellect Speculative . But the Transcendental Truth of things consists in their Conformity to the Divine Intellect Exhibitive . For every thing is true as it answers to the immutable Idea of its own nature discovered in the Divine Intellect Exhibitive . To which also the same Divine Intellect quatenus Conceptive , Speculative , or Observative , gives its suffrage steadily and unalterably , conceiving these immutable Idea's of things in their Objective Existence what their natures will be , with their necessary references , aptitudes or ineptitudes to other things when they are produced into act . From whence we may discern , how that saying of this ingenious Author of the Discourse of Truth is to be understood . Where he writes , It is against the nature of all Understanding to make its Object . Which if we will candidly interpret , must be understood of all understanding quatenus merely conceptive , speculative or observative , and of framing of its Object at its pleasure . Which as it is not done in the setled Idea of a Sphere , Cylinder and Pyramid , no more is it in any other Idea's with their properties and aptitudes immediately issuing from them , but all the Idea's with their inevitable properties , aptitudes , or ineptitudes are necessarily represented in the Divine Intellect Exhibitive , immutably such as they are , a Triangle with its three Angles equal to two right ones , a right-angled Triangle with the power of its Hypotenusa equal to the powers of the Basis and Cathetus both put together : Which things seem necessary to every sober man and rightly in his wits , our understanding being an Abstract or Copy of the Divine Understanding . But those that say that if God would , he might have made the three Angles of a Triangle unequal to two right ones , and also the powers of the Basis and Cathetus of a right-angled Triangle unequal to the power of the Hypotenusa , are either Bussoons and Quibblers , or their Understandings being but creatural huffiness of mind and an ambition of approving themselves the Broachers and maintainers of strange Paradoxes , has crazed their Intellectuals , and they have already entred the suburbs of down-right Phrensie and Madness . And to conclude ; Out of what has been insinuated , we may reconcile this harsh sounding Paradox of our Author , that seems so point-blank against the current doctrine of the Metaphysical Schools , who make Transcendental Truth to depend upon the Intellectual Truth of God , which they rightly deem the Fountain and Origine of all Truth , whenas he plainly declares , That the Divine Understanding cannot be the Fountain of the Truth of things : But the seeming absurdity will be easily wiped away , if we take notice of our distinction touching the Divine Understanding quatenus merely conceptive , speculative or observative , and quatenus necessarily ( through its own infinite and immutable pregnancie and foecundity ) Exhibitive of the distinct and determinate Idea's or natures of things , with their immediate Properties , Respects or Habitudes in their Objective Existence , representing them such as they certainly will be if reduced into act . His assertion is not to be understood of the Divine Understanding in this latter sense , but in the former . But being it is one and the same Understanding , though considered under this twofold Notion , our Author , as well as the ordinarie Metaphysicians , will agree to this truth in the sense explained ; That the Divine Understanding is the Fountain of the truth of things , and that they are truly what they are , as they answer to their Idea's represented in the Exhibitive Intellect of God. How the Author himself comes off in this point , you will better understand when you have read the fifteenth , sixteenth and seventeenth Sections of his Discourse . Let this suffice in the mean time for the removing all stumbling-blocks from before the Reader . Pag. 168. Nor the foundation of the references one to another ; that is to say , The Divine Understanding quatenus Conceptive or Speculative , is most certainly not the Foundation of the references of things one to another ; but the Divine Understanding quatenus Exhibitive , that represents the Idea's or natures of things in their Objective Existence such as they would be if reduced really into act , represents therewith all the references and habitudes they have one to another . Which habitudes are represented not as flowing from or arbitrariously founded in any Intellect whatsoever , but as resulting from the natures of the things themselves that respect one another , and are represented in the Exhibitive Understanding of God. Which is the main thing that this ingenious Author would be at , and such as will serve all his intents and purposes . Pag. 168. It is the nature of Understanding ut moveatur , illuminetur , &c. namely , of Understanding quatenus Conceptive or Speculative , not quatenus Exhibitive . Pag. 169. No Idea's or Representations either are or make the things they represent , &c. This Assertion is most certainly true . But yet they may be such Idea's and Representations as may be the measure of the Truth of those things they represent : And such are all the Idea's in the Divine Intellect Exhibitive , their setled distinct natures necessarily exhibited there in vertue of the absolute perfection of the Deitie , though onely in their Objective Existence , are the measures of the Truth of those things when they are reduced into act , as I have noted above ; but they are not the things themselves reduced into act , no more than an Autographon is the very Copy . Ibid. All Understanding is such ; that is , Idea's and Representations of the natures of things in their Objective Existence , the Patterns of what and how they are when they Exist , and what references and aptitudes they have . I suppose he means here by Understanding , not any power of the mind to conceive any thing , but Understanding properly so called , viz. that , whose Objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Platonists speak , the Idea's or Representations of such things as are necessarily and unalterably such , not fictions at pleasure . Let the Intellect Speculative be such Idea's or Representations as these , and then what it perceives , conceives , or observes , it does not make , but it is made to its hand , as not being able to be otherwise , nor it self to think otherwise . And therefore it is rightly inferred as follows : That no Speculative Understanding in that restrict sense above-named makes at pleasure the natures , respects and relations of its Objects represented in the Intellect Exhibitive in their Objective Existence , but finds them there . Nor does any Intellect whatsoever make them at pleasure , but they are necessarily and unalterably represented in the Exhibitive Intellect of the Deitie , both their natures , respects , and habitudes , as Inoted above . Sect. 5. pag. 169. It remains then that absolute , arbitrarious and independent Will must be the Fountain of all Truth , &c. It being supposed that the Divine Understanding and the independent Will of God are the onely competitours who should be the Fountain of all Truth , and the former Section proving in a sense rightly understood , that the Divine Understanding cannot be the Fountain of Truth , it remains that the mere Will of God should be the Fountain of Truth , and that things are true onely because he wills they be so . As if four bore a double proportion to two because God would have it so ; but if he would that Two should bear a double proportion to Four , it would immediately be so . Ibid. Which Assertion would in the first place destroy the nature of God , &c. Nay , if he will , it destroys his very Existence . For if all Truths depend upon Gods Will , then this Truth , That God Exists , does . And if he will the contrary to be true , namely , That he does not Exist , what becomes of him then ? Ibid. And rob him of all his Attributes . That it robs him of Science and assured Knowledge , whose Objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things immutable and necessary , this Section makes good . And that it despoils him of his Rectitude of Nature , the Eighth Section will shew . Pag. 170. Any Angel or man may as truly be said to know all things as God himself , &c. Because this supposition takes away all the steadie and scientifick Knowableness in things , it taking away their setled , fixt and necessary habitudes one to another , as if double proportion of Four to Two did no more belong to it in Truth and Reality than Sub-double , and that Four in Truth were no more the Quaternarie number than the Binary , but indifferently either , as the Will of God will have it . This plainly pulls up by the roots all pretence of Science or Knowledge in God , Angels , and Men. And much more , flatly to assert , That if God will , contradictions may be true . For this plainly implies that there is really no Repugnancy nor Connection of one thing with another , and that therefore no one thing can be proved or disproved from another . Pag. 171. If we distinguish those two Attributes in God , &c. namely , of Wisdom and Knowledge , as if the one were Noematical , the other Dianoetical ; although that discursiveness is more quick than lightning , or rather an eternal intuitive discernment of the consequence or cohesion of things at once . Sect. 6. pag. 172. Because they suppose that God is immutable and unchangeable , &c. This can be no allegation against the other Arguings , because we cannot be assured of the Immutability or Unchangeableness of God , but by admitting of what those arguings drive at , namely , That there is an immutable , necessary and unchangeable reference and respect or connection of things one with another . As for example , of Immutableness or Unchangeableness with Perfection , and of Perfection with God. For to fancie God an imperfect Being is nonsense to all men that are not delirant ; and to fancie him Perfect , and yet Changeable in such a sense as is here understood , is as arrant a Contradiction or Repugnancie . Wherefore they that would oppose the fore-going Arguings by supposing God Unchangeable , must acknowledge what is aimed at , That there is a necessary and unchangeable respect and connection betwixt things , or else their opposition is plainly weak and vain . But if they grant this , they grant the Cause , and so Truth has its just victory and triumph . This Section is abundantly clear of it self . Sect. 8. pag. 174. Will spo●…l God of that universal Rectitude which is the greatest perfection of his nature , &c. In the fifth Section it was said , That the making the Will of God the Fountain of all Truth robs him of all his Attributes . And there it is proved how it robs him of his Wisdom and Knowledge . Here it is shewn how it robs him of his Justice , Mercy , Faithfulness , Goodness , &c. Pag. 175. For to say they are indispensably so because God understands them so , &c. This , as the Author saies , must be extream Incogitancy . For the Truth of the Divine Understanding Speculative consists in its Conformitie with the Idea's of things and their Respects and Habitudes in the Divine Understanding Exhibitive , which necessarily , unchangeably and unalterably represents the natures of things with their Respects and Habitudes in their Objective Existence , such as they necessarily are when they do really exist . As of a Sphere , Pyramid , Cube and Cylinder . And there is the same reason of all natures else with their Respects and Habitudes , that they are as necessarily exhibited as the Cube and Cylinder , and their Habitudes and Respects one to another , as the proportion that a Cylinder bears to a Sphere or Globe of the same altitude and equal diameter . Which Archimedes with incomparable clearness and subtiltie of wit has demonstrated in his Treatise De Sphaera & Cylindro , to be ratio sesq●…altera , as also the Superficies of the Cylinder with its Bases to bear the same proportion to the Superficies of the Sphere . And as these Idea's are necessarily and unalterably with their Respects and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represented , so are all Idea's else , Physical and Moral , as I have noted above . And the nature of Justice , Mercy , Faithfulness and Goodness are with their habitudes and respects as fixedly , determinately and unalterably represented in their Idea's , as the Sphere and Cylinder , or any other Form or Being whatsoever . Sect. 9. pag. 178. For we are to know that there is a God , and the Will of God , &c. That is to say , If there be no setled natures and respects and habitudes of things in the order of Nature antecedent to any Will whatever , Meditation or Contrivance , nor there be any certain nature , respects , habitudes , and connections of things in themselves ; it will be necessary that we first know there is a God , and what his Will is touching the natures , respects and habitudes of things . Whether these which we seem to discern and do argue from are the same he means and wills , or some other . And so there will be a necessity of knowing God and his Will , before we have any means to know him ; or , which is all one , we shall never have any means to know him upon this false and absurd Hypothesis . Sect. 11. pag. 181. Then it infallibly follows that it is all one what I do or how I live , &c. This , as the following words intimate , is to be understood in reference to the pleasing God , and to our own future Happiness . But it is manifest it is not all one what I do or how I live ( though I did suppose there were no real distinction betwixt Truth and Falshood , Good and Evil in the sense here intended ) in reference to this present condition in this World , where the sense of pain and ease , of imprisonment and liberty , and of the security or safety of a mans own person will oblige him to order his life in such a manner as hath at least the imitation of Temperance , Faithfulness , and Justice . Sect. 12. pag. 183. If the opposition of Contradictory Terms depend upon the arbitrarious resolves of any Being whatsoever . The plainness and irrefragableness of this Truth , that the opposition of contradictory Terms is an affection , habitu●…e or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt those terms that no power in Heaven or Earth can abolish , methinks should assure any that are not pure Sots or crazie Fantasticks , that there may be many other such unalterable and immutable habitudes of Terms , Natures or Things that are every jot as unabolishable as this . Which is no derogation to the Divine Perfection , but an Argument of it ; unless we should conceit that it is the height of the Perfection of Divine Omnipotence to be able to destroy himself . And truly to fancie an ability in him of destroying or abolishing those eternal , necessary and immutable habitudes or respects of the natures of things represented in their Idea's by the Divine Intellect Exhibitive , is little less than the admitting in God an ability of destroying or abolishing the Divine Nature it self , because ipso facto the Divine Wisdom and Knowledge would be destroyed , as was shewn in the fifth Section , and what a God would that be that is destitute thereof ! Wherefore it is no wonder that those men that are sober and in their wits , find it so impossible in themselves but to conceive that such and such natures are steadily such and no other , and betwixt such and such natures there are steadily and immutably such habitudes and respects and no others . Forasmuch as the Intellect of man is as it were a small compendious Transcript of the Divine Intellect , and we feel in a manner in our own Intellects the firmness and immutability of the Divine , and of the eternal and immutable Truths exhibited there . So that those that have their minds so crackt and shatter'd as to be able to fancy that if God would , he could change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common notions into their Contradictories , as The whole is less than its Part , &c. must have very crazy Intellectuals , and have taken their lodging at least in the suburbs of downright dotage or Phrensie , as I noted above . Pag. 184. If any one should affirm that the Terms of common notions have an eternal and indispensable relation to one another , &c. That this priviledge is not confined to the common notions they are abundantly convinced of , that have bestowed any competent study upon Mathematicks , where the connection of every link of the demonstration is discerned to be as firmly and indissolubly knit , as the Terms of a common notion are the one with the other . And it is our Impatience , Carelesness or Prejudices that we have not more conclusions of such certitude than we have in other studies also . Sect. 13. pag. 184. For if there be Truth antecedently to the Divine Understanding , &c. This Objection of the Adversaries is framed something perversly and invidiously , as if the other party held , That there were Truth antecedently to the Divine Understanding , and as if from thence the Divine Understanding would be a mere passive Principle actuated by something without , as the Eye by the Sun. But it is a plain case , out of what has been declared , that the Divine Understanding ( though there be such eternal Natures and unchangeable respects and habitudes of them represented in the Idea's that are in the Exhibitive Intellect of the Deity ) that it is , I say , before any external Object whatever , and yet always had exhibited to it self the eternal and unalterable natures and respects of things in their Idea's . And it was noted moreover , that the Truth of the external Objects , when brought into act , is measured by their Conformity to these Idea's . Besides , the Divine Understanding being before all things , how could there be any Truth before it , there being neither Understanding nor Things in which this Truth might reside ? Or the Divine Understanding be a mere passive Principle actuated by something without , as the eye by the Sun , whenas questionless the Divine Intellect quatenus Exhibitive is the most active Principle conceivable ; nay , indeed Actus purissimus , the most pure Act , as Aristotle has defined God ? It is an eternal , necessary , and immutable Energy , whose very Essence is a true and fixt Ideal Representation of the natures of all things , with their respects and habitudes resulting eternally from the Divine foecundity at once . How then can this , which is so pure and pregnant an Energy , be a mere passive Principle , or be actuated by any external Object , when it was before any thing was ? But a further Answer is to be found of the Authour himself in the Fifteenth Section . Pag. 185. Which is to take away his independency and self sufficiency . Namely , If there be mutual and unalterable Congruities and Incongruities of things , as if they would determine God in his actions by something without himself . Which is a mere mistake . For the pregnant fulness of the Divine Essence and perfection eternally and necessarily exerting it self into an Ideal display of all the natures , properties , respects and habitudes of things , whether Congruities or Incongruities , and these fixt , immutable , necessary and unchangeable in their Ideal or Objective Existence ; And in time producing things according to these Paradigms or Patterns into actual Existence by his Omnipotence , and ever sustaining , supporting and governing them by his unfailing Power and steady and unchangeable Wisdom and Counsel ; I say , when all things are thus from God , sustained by God , and regulated according to the natures he has given them , which answer the Patterns and Paradigms in him , how can any such determination of his Will any way clash with his Self-sufficiency or Independency , whenas we see thus , that all things are from God and depend of him , and his actions guided by the immutable Idea's in his own nature , according to which all external things are what they are , and their Truth measured by their Conformity with them . But there is a fuller answer of the Author's , to this Objection , in the sixteenth and seventeenth Sections . Sect. 14. pag. 187. And to fetter and imprison Freedom and Liberty it self in the fatal and immutable chains and respects of things , &c. This is a misconceit that savours something of a more refined Anthropomorphitism , that is to say , Though they do not make the Essence of God finite and of an Humane figure or shape , yet they imagine him to have two different Principles in him , an extravagant and undetermined lust or appetite , as it is in man , and an Intellectual or rational Principle , whose Laws are to correct the luxuriancies and impetuosities of the other , and to bridle and regulate them . But this is a gross mistake ; For there is no such blind and impetuous will in God upon which any Intellectual Laws were to lay a restraint , but his whole nature being pure and Intellectual , and he acting according to his own nature , which contains those Idea's and immutable respects , Congruities and Incongruities of things there eternally and unalterably represented , he acts with all freedom imaginable , nor has any chains of restraint laid upon him , but is at perfect liberty to do as his own nature requires and suggests . Which is the most absolute liberty that has any sound or shew of Perfection with it , that can be conceived in any Being . Sect. 15. pag. 189. And does as it were draw them up into its own beams . This is something a sublime and elevate expression . But I suppose the meaning thereof is , That the natures and respects of the things of this lower Creation , the Divine Understanding applies to the bright shining Idea's found in his own exalted nature , and observes their Conformity therewith , and acknowledges them true and right as they answer to their eternal Patterns . Sect. 16. pag. 189. To tie up God in his actions to the reason of things , destroys his Liberty , Absoluteness , and Independency . This is said , but it is a very vain and weak allegation , as may appear out of what has been suggested above . For reasons of things and their habitudes and references represented in the eternal Idea's in their Objective Existence , which is the Pattern of their natures when they exist actually , is the very life and nature of the Divine Understanding ; And as I noted above , the most true and perfective libertie that can be conceived in any Being is , that without any check or tug , or lubricity and unsteadiness , it act according to its own life and nature . And what greater Absoluteness than this ? For that which acts according to its own nature , acts also according to its own will or appetite . And what greater Independencie than to have a power upon which there is no restraint , nor any modification of the exercise thereof , but what is taken from that which has this power ? For the eternal and immutable reasons of things are originally and Paradigmatically in the Divine Understanding , of which those in the Creatures are but the Types and transitorie Shadows . The Author in this Section has spoke so well to this present Point , that it is needless to superadd any thing more . Sect. 17. pag. 191. In this seventeenth Section the Author more fully answers that Objection , As if Gods acting according to the reasons of things inferred a dependency of him upon something without himself ; Which he does with that clearness and satisfaction , that it is enough to commend it to the perusal of the Reader . Sect. 18. pag. 193. Truth in the power or faculty is nothing else but a Conformity of its conceptions or Idea's unto the natures and relations of things which in God we may call , &c. The Description which follows is ( though the Author nowhere takes notice of that distinction ) a Description of the Divine Understanding quatenus Exhibitive , not Conceptive or Speculative . The Truth of which latter does indeed consist in the Conformity of its Conception unto the natures and relations of things , but not of things ad extra , but unto the natures , habitudes and respects of things as they are necessarily , eternally and immutably represented in the Divine Understanding Exhibitive , which is the Intellectual World , which the Author here describes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vast Champion or boundless field of Truth . So that in those words [ unto the natures and relations of things which in God we call an actual , steady , immoveable , eternal omniformity , &c. ] Which is to be referred to [ the Natures and Relations of things ] as is evident to any that well considers the place . And with this sense that which follows the description is very coherent . Pag. 194. Now all that Truth that is in any created Being , is by participation and derivation from this first Understanding ( that is , from the Divine Understanding quatenus Exhibitive ) and Fountain of Intellectual Light. That is , according to the Platonick Dialect , of those steady , unalterable and eternal Idea's ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the natures and respects of things represented there in the Divine Understanding Exhibitive in their Objective Existence ; In conformity to which the Truth in all created things and Understandings doth necessarily consist . Pag. 195. Antecedently to any Understanding or Will , &c. That is , Antecedently to any Understanding Conceptive , Observative or Speculative whatsoever , or to any Will ; but not antecedently to the Divine Understanding Exhibitive . For that is antecedent to all created things , and contains the steady , fixt , eternal , and unalterable natures and respects or habitudes , before they had or could have any Being . I say it contains the Truth and measure of them ; nor can they be said to be truly what they are , any further than they are found conformable to these eternal , immutable Idea's , Patterns and Paradigms , which necessarily and eternally are exerted , and immutably in the Divine Understanding Exhibitive . And of these Paradigmatical things there , what follows is most truly affirmed . Pag. 195. For things are what they are , and cannot be otherwise without a Contradiction , &c. This was true before any external or created things did exist . True of every Form in that eternal Omniformity , which the Platonists call the Intellectual World , as the Author has observed above in this Section . A Circle is a Circle , and a Triangle a Triangle there , nor can be otherwise without a Contradiction . And so of a Globe , Cylinder , Horse , Eagle , Whale , Fire , Water , Earth , their Ideal fixt and determinate natures , habitudes , aptitudes , and respects necessarily and immutably there exhibited , are such as they are , nor can be otherwise without a contradiction . And because it is thus in the Divine Nature or Essence , which is the root and fountain of the exteriour Creation , the same is true in the created Beings themselves . Things are there also what they are , nor can they be a Globe suppose , or a Cylinder , and yet not be a Globe or a Cylinder at once , or be both a Globe and Cylinder at once ; and so of the rest . As this is a contradiction in the Intellectual World , so is it in the Exteriour or Material World , and so , because it is so in the Intellectual . For the steadiness and immutableness of the nature of all things , and of their respects and habitudes , arise from th●… necessity , immutability , and unchangeableness of the Divine Essence and Life , which is that serene , unclouded , undisturbed , and unalterable Eternity , where all things with their respects and aptitudes , their order and series , are necessarily , steadily and immutably exhibited at once . P. 195. As they conform & agree with the things themselves , &c. 〈◊〉 The more Platonical sense , and more conformable to that we have given of other passages of this learned and ingenious Author is , if we understand the things themselves , at least primarily , to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Plato , which is the term which he bestows upon his Idea's , which are the Patterns or Paradigms according to which every thing is made , and is truly such so far sorth as it is found to agree with the Patterns or Originals in which all Archetypal Truth is immutably lodged . All created things are but the Copies of these , these the Original , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Writing it self , from whence Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if those Archetypal Forms were the forms or things themselves , but the numerous created Beings here below , only the Copies or Imitations of them . Wherefore no Conception or Idea's that we frame , or any Intellect else as Conceptive merely and Speculative , can be true , but so far as they agree with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that sense we have declared , or with cre●…ted things so far as they are answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Archetypal things themselves . And from hence is sufficiently understood the nature of Truth in the Subject . These few cursory Notes I thought worth the while to make upon these two lear●…ed and ingenious Writers , the Subjects they have written on being of no mean importance and use , and the things written in such a time of their age , as if men be born under an auspicious Planet , best fits their minds for the relishing and ruminating upon such noble Theories . For I dare say , when they wrote these Discourses or Treatises , they had neither of them reached so much as half the age of man as it is ordinarily computed . Which has made them write upon these Subjects with that vigour and briskness of Spirit that they have . For the constitution of Youth , in those that have not an unhappy Nativity , is far more heavenly and Angelical than that of more grown age , in which the Spirit of the World is more usually awakened , and then begins that Scene which the Poet describes in his De Arte Poetica , Quoerit opes & amicitias , inservit honori . their mind then begins to be wholly intent to get wealth and riches , to enla●…ge their Interest by the friendship of great Persons , and to hunt after Dignities and Preferments , Honours and Imployments in Church or State , and ●…o those more heavenly and Divine Sentiments through disuse and the presence of more strong and filling Impressions are laid asleep , and their Spirits thickened and clouded with the gross fumes and steams that arise from the desire of earthly things ; and it may so fall out , if there be not special care taken , that this mud they have drawn in by their coarse desires , may come to that opaque hardness and incrustation , that their Terrestrial body may prove a real dungeon , & cast them into an utter oblivion of their chiefest concerns in the other State. — Nec auras Respicient clausi tenebris & carcere coeco . Which I thought sit to take notice of , as well for the instruction of others , as for a due Appretiation of these two brief Treatises of these florid Writers , they being as it were the Virgin-Honey of these two Attick Bees , the Primitioe of their intemerated Youth , where an happy natural complexion , and the first Rudiments of Christian Regeneration may seem to have conspired to the writing of two such useful Treatises . Useful , I say , and not a little grateful to men of refined Fancies and gay Intellectuals , of benign and Philosophical tempers , and Lovers of great Truths and Goodness . Which natural constitution were a transcendent priviledge indeed , were there not one great danger in it to those that know not how to use it skilfully . For it does so nearly ape , as I may so speak , the Divine Benignity it self , and that unself-interessed Love that does truly arise from no other seed than that of real Regeneration ( which Self-mortification and a serious endeavour of abolishing or utterly demolishing our own will , and quitting any thing that would captivate us , and hinder our union with God and his Christ , does necessarily precede ) that too hastily setting up our rest in these mere complexional attainments , which is not Spirit but Flesh , though it appear marvellous sweet and goodly to the owner , if there be not ●…ue care taken to advance higher in that Divine and Eternal Principle of real Regeneration , by a constant mortification of our own will there may be a perpetual hazzard of this Flesh growing corrupt and fly-blown , and sending up at l●…st no sweet savour into the nostrils of the Almighty . That which is born of the flesh is flesh , and that which is born of the spirit is spirit ; And all flesh is grass , and the beauty thereof as the slower of the field ; but that which is born of the eternal Seed of the living Word , abideth for ever and ever . And therefore there is no safe Anchorage for the Soul , but in a perpetual endeavour of annihilating of her own Will , that we may be one with Christ , as Christ is with God. Otherwise if we follow the sweet enticing Counsels of mere Nature , though it look never so smugly on it , it will seduce us into a false liberty , and at last so corrupt our Judgment , and blind us , that we shall scarce be able to discern him that is that great Light that was sent into the world , but become every man an Ignis Fatuus to himself , or be so silly as to be led about by other Ignes Fatui , whenas it is most certain that Christ is the only way , the Truth and the Life , and he that does not clearly see that , when he has opportunity to know it , let his pretence to other knowledge be what it will , it is a demonstration that as to Divine things he is slark blind . But no man can really adhere to Christ , and unwaveringly , but by union to him through his Spirit ; nor obtain that Spirit of life , but by resolved Mortification of his own will , and a deadness to all worldly vanities , that we may be restored at last to our solid happiness which is through Christ in God , without whose Communion no soul can possibly be happy . And therefore I think it not amiss to close these my Theoretical Annotations on these two Treatises , with that more Practical and Devotional Hymn of A. B. that runs much upon the mortification of our own Wills , and of our Union and Communion with God , translated into English by a Lover of the Life of our Lord Jesus . THE Devotional HYMN . 1. O Heavenly Light ! my Spirit to Thee draw , With powerful touch my senses smite , Thine arrows of Love into me throw . With flaming dart Deep wound my heart , And wounded seize for ever , as thy right . 2. O sweetest Sweet ! descend into my Soul , And sink into its low'st abyss , That all false Sweets Thou mayst controul , Or rather kill , So that Thy will Alone may be my pleasure and my bliss . 3. Do thou my faculties all captivate Unto thy self with strongest tye ; My will entirely regulate : Make me thy Slave , Nought else I crave , For this I know is perfect Liberty , 4. Thou art a Life the sweetest of all Lives , Nought sweeter can thy Creature taste ; 'T is this alone the Soul revives . Be Thou not here , All other chear Will turn to dull satiety at last . 5. O limpid Fountain of all vertuous Leare ! O well-spring of true Joy and Mirth ! The root of all contentments dear ! O endless Good ! Break like a floud Into my Soul , and water my dry earth , 6. That by this Mighty power I being reft Of every Thing that is not ONE , To Thee alone I may be left By a firm will Fixt to Thee still , And inwardly united into one . 7. And so let all my Essence , I Thee pray , Be wholly fill'd with thy dear Son , That thou thy Splendour mayst display With blissful rays In these hid ways Wherein Gods nature by frail Man is won . 8. For joyned thus to Thee by thy sole aid And working ( whilst all silent stands In mine own Soul , nor ought's assay'd From Self-desire ) I 'm made entire An instrument fit for thy glorious Hands . 9. And thus henceforwards shall all workings cease , Unless 't be those Thou dost excite To perfect that Sabbatick Peace Which doth arise When Self-will dies , And the new Creature is restored quite . 10. And so shall I with all thy Children dear , While nought debars Thy workings free , Be closely joyn'd in union near , Nay with thy Son Shall I be one , And with thine own adored Deitie . 11. So that at last I being quite releas'd From this strait-lac'd Egoity , My soul will vastly be encreas'd Into that ALL Which ONE we call , And one in 't self alone doth all imply . 12. Here 's Rest here 's Peace , here 's Joy and holy Love , The H●…aven's here of true Content , For those that hither sincerely move , Here 's the true Light Of Wisdom bright , And Prudence pure with no self-seeking mient . 13. Here Spirit , Soul and cleansed Body may Bathe in this Fountain of true Bliss Of Pleasures that will ne're decay , All joyful Sights And hid Delights ; The sense of these renew'd here daily is . 14. Come therefore come , and take an higher flight , Things perishing leave here below , Mount up with winged Soul and Spright , Quick let 's be gone To him that 's One , But in this One to us can all things show . 15. Thus shall you be united with that ONE , That ONE where 's no Duality ; For from this perfect GOOD alone Ever doth spring Each pleasant thing , The hungry Soul to feed and satisfie . 16. Wherefore , O man ! consider well what 's said , To what is best thy Soul incline , And leave off every evil trade . Do not despise What I advise ; Finish thy Work before the Sun decline . FINIS . Books Printed for , or Sold hy Samuel Lownds , over against Exeter Exchange in the Strand . PArthenissa , that Fam'd Romance . Written by the Right Honourable the Earl of Orrery . Clelia , an Excellent new Romance , the whole Work in Five Books . Written in French , by the exquisite pen of Monsieur de Scudery . The Holy Court. Written by N. Cansinus . Bishop Saundersons Sermons . Herberts Travels , with large Additions . The Compleat Horseman , and Expert Farrier , in Two Books : 1. Shewing the best manner of breeding good Horses , with their Choice , Nature , Riding and Dieting , as well for Running as Hunting ; as also , Teaching the Groom and Keeper his true Office. 2. Directing the most exact and approved manner how to know and Cure all Diseases in Horses : a Work containing the Secrets and best Skill belonging either to Farrier or Horse-Leach : the Cures placed Alphabetically , with Hundreds of Medicines never before imprinted in any Author . By Thomas de Grey . Claudius Mauger's French and English Letters upon all Subjects enlarged , with Fifty new Letters , many of which are on the late great Occurrences and Revolutions of Europe ; all much Amended and Refined , according to the most quaint and Courtly Mode ; wherein yet the Idiom and Elegancy of both Tongues are far more exactly suited than formerly . Very useful to those who aspire to good Language , and would know what Addresses become them to all sorts of persons . Besides many Notes in the end of the Book , which are very necessary for Commerce . Paul Festeau's French Grammar , being the newest and exactest Method now extant , for the attaining to the Elegancy and Purity of the French Tongue . The Great Law of Consideration ; a Discourse shewing the Nature , Usefulness , and absolute necessity of Consideration , in order to a truly serious and Religious Life . The Third Edition , Corrected and much Enlarged , by Anthony Horneck , D. D. The Mirror of Fortune , or the true Characters of Fate and Destiny , Treating of the Growth and Fall of Empires , the Misfortunes of Kings and Great Men , and the ill fate of Virtuous and handsome Ladies . Saducismus Triumphatus : or full & plain Evidence concerning Witches and Apparitions , in Two parts , the first Treating of their Possibility , the second of their Real Existence ; by Joseph Glanvil , late Chaplain to His Majesty , and Fellow of the Royal Society . The Second Edition . The advantages whereof above the former , the Reader may understand out of Dr. Henry More 's Account prefixt thereunto . With two Authentick but wonderful stories of Swedish Witches , done into English by Anthony Horneck , D. D. French Rogue , being a pleasant History of his Life and Fortune , adorned with variety of other Adventures of no less rarity . Of Credulity and Incredulity in things Divine and Spiritual , wherein ( among other things ) a true and faithful account is given of Platonick Philosophy , as it hath reference to Christianity . As also the business of Witches and Witchcraft , against a late Writer , fully argued and disputed . By Merick Causabon , D. D. one of the Prebends of Canterhury . Cicero against Catiline , in Four Invective Orations , containing the whole manner of discovering that notorious Conspiracy . By Christopher Wase . 〈◊〉 Jests , being Witty Alarms for Melan●… Spirits . By a Lover of Ha , Ha , He. FINIS . Notes, typically marginal, from the original text Notes for div A51283-e17260 To this sense : All a vain Jest , All Dust , All Nothing deem , For of mere Atoms all composed been . 
A45520	----	What is truth. Or, the patern in the mount Wherein many places of scripture are (in pursuit of truth, and the churches peace) explained. Therein, most false opinions and heresies (both modern and ancient) are clearly detected and refelled. By Tho. Harby. What is truth. Harby, Thomas. 1671 Approx. 678 KB of XML-encoded text transcribed from 178 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A45520 Wing H686 ESTC R216529 99828256 99828256 32683 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45520) Transcribed from: (Early English Books Online ; image set 32683) Images scanned from microfilm: (Early English books, 1641-1700 ; 1865:24) What is truth. Or, the patern in the mount Wherein many places of scripture are (in pursuit of truth, and the churches peace) explained. Therein, most false opinions and heresies (both modern and ancient) are clearly detected and refelled. By Tho. Harby. What is truth. Harby, Thomas. [6], 345, [1] p. printed for the author, London : 1671. Reproduction of the original in the the Congregational Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Theology, Doctrinal -- Early works to 1800. Truth -- Early works to 1800. 2008-04 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion What is TRVTH . OR , The Patern IN THE MOUNT . WHEREIN Many places of Scripture are ( in pursuit of Truth , and the Churches Peace ) explained . AND Therein , most false Opinions and Heresies ( both Modern and Ancient ) are clearly detected and refelled . By Tho. Harby . This is Zion , whom no man seeketh after , Jer. 30.17 . They shall no more hurt , nor destroy , in all mine holy Mountain , saith the Lord , Isa . 65.25 . O magna vis veritatis , quae contra hominum ingenia , calliditatem , solertiam , contraque fict as omnium insidias facilè se per se defendit . Cic. in Orat. pro Marc. Coelio . LONDON , Printed for the Author . 1671. The AVTHOR . Reader , THY satisfaction , whosoever , in the solution of Pilat's Question , and the Title of this Treatise , is my Design therein : Therein also I have ( with some care and diligence ) endeavoured to add all due brevity to perspicuity , and to decline the too common Compilation , in taking much Matter and many Errors out of other Authors , to bring a Book into a large Volume , to little or evil purpose , and pretend it to be my own . The Quotations I confess ( which the Reader may well dispense with , if quoted to truer tendencies ) may differ in their ends for which many quote them : Nor are the foot-steps of fore-going Writers , my Rules to follow ; but ( not wedded , with some , to vulgar Errors ; nor affecting selfish singularity ) my Design is to exert the sober Truth . The Reader may perhaps find some parcels of this Treatise in Books lately , or not long extant ; yet they differ much in their Ends , something from the manner that I wrote them . Wherefore , of the Writers of them , I may have cause , in part , to say as some did : Quem recitas , meus est , O Fidentine , libellus , Sed , malè dum recitas , incipit esse tuus . For , so careless were some Trustees of my Protographs , others so intent to make the Notions in them , their own , and themselves the reputed first Assertors of them ; that I could not shun those occasions : I only therefore request the Reader , not to impute to me , That I take any Notions ( by them abused , but at first my own ) out of the Works of those pilfering Writers . This Treatise ( because the way of dilucidation therein , and the matter of it , is somewhat unusual ) may seem ( at least in primo limine ) a little hard to some , but is made more easie by reading on in order , and so it clears it self : But some perhaps ( not trusting to the Title ) would see substantial Testimonials ( from persons of worth and estimation ) of the accounts they give of it ; and I were much unworthy and unfaithful , should I hide the Candles of such Burning-lights , under Bushels . Take therefore , out of many , First , The Testimony of the Right Reverend Doctor Saunderson , late Bishop of Lincoln ; to whom I read of it four hours every day , for four days , when it was but an Embrion , and not come to that Form and Perfection that now it is . Secondly , The Testimony of sundry Ministers consentient in the same Record . Lastly : The Testimony of the Learned Beck of Ipswich , who read it all . He was sometimes Captain in the King's Army , and faithful to his Trust , and might , be a Leader to many , for Learning , Piety , and Integrity of life : Of him the Right Reverend Bishop Hall affirmed , That he was the best Scholar that ever he ordained , as Mr. Stinit of Bacton in Suffolk ( who was ordained with him ) witnesseth : The Testimonies follow . Reader farewel . Thy Friend T.H. The Testimony of the Right Reverend Doctor Saunderson , late Bishop of Lincoln . VVHereas sundry persons , as well Ministers as others , have under their hands ( the hand-writing of one of whom is to me well known ) given approbation to a Treatise written by Mr. Tho. Harby the Bearer , and entituled , The Pattern in the Mount ; of the Contents and purpose of which Treatise , the Author ( having read part of it to me ) gave a fair and rational account . I do hereby testifie , That ( so far as I am able to judg by the proportion of what I heard read ) I do conceive the said Treatise may be profitably published as conducing to the fuller and clearer understanding of sundry Prophesies of holy Scripture , and that the Author deserveth encouragement and furtherance towards the publication of the same . Rob. Saunderson , Rector of Boothby Paynel Linc. VVE have , read over the First Part of Mr. Tho. Harby's Treatise , which ( for Brevity , Language , Order , and chiefly for Matter of necessary use , and not usually found in Authors ) may seem ( in our opinions ) to surpass most Works of Modern Writers , at least of this nature : Nor have we found such full satisfaction in any . And we conceive it may be a most powerful means to evince and unite ( a work most needful and grateful in these times ) dissenting-Brethren , Sects , and Heterodox Professors : And those many and material Additions which he ( to our knowledg ) hath made therein , fully assure us , that he must be the Author of it . John Green , Rector of Owsden in Suffolk . Isaac Key of Margetting in Essex . These ( not eye-witnesses of the said Additions , nor doubting in the least of the truth of them ) witness all besides above written . John Smith , Rector of St. Maries Colchester . Dan. Sutton , Rector of Chilton in Suffolk . TRact atum hunc ( cui Titulus ; Quid est veritas ) egregià Domini Harby operà exaratum , vel doctissimorum lectione dignissimum pronuncio . April 3. — 67. Cave Beck Rector St. Helenae Gippovisensis . These Suffrages ( because perhaps none fuller can be given ) may serve : Therefore I pass by ( for brevity ) the Testimonies of sundry Doctors in Oxford , and elsewhere ; and of many other Divines . What is Truth . ALL men ( both good and bad ) busie themselves about Truth or Error , both which have their rerespective Seats or Subjects . The more proper Seat of Truth Theological amongst men , is the Mystical Body of Christ ( the Church of God ) which is called , The Pillar and Ground of Truth , 1 Tim. 3.15 . Wherefore , what Truth , and what Error is , and what their Subjects ( the true Church , and true Church-Opposers ) are , is the grand Duty of all ( Ministers and Magistrates especially ) to be resolved in : for , if they seek to support Truth , and suppress Error , and know not what the true Church , or her Antithesis is , nor what that Truth is that discovers both , they but beat the Air both in preaching and practise ; or at least their best endeavours bring forth little : wherefore , that we may clearly discern betwixt Truth and Falshood , and thereby betwixt the true Church and all Societies that falsly take the title of it ; we shall consider that great City ( the Subject of Errors ) which is spiritually called Sodom and Egypt , where also our Lord was crucified , Rev. 11.8 . For , that City ( because the Witnesses of Christ were killed in it , and Christ was crucified in the Type of it ) must needs be that City of grand impugnation against the Gospel-Church , by Prophets predicted . This City had ( conform to its own Triplicity ) three Heads ; The Dragon , the Beast , and the False Prophet , Chap. 16.13 . We shall shew , First , What this threefold City is . Secondly , What those three Heads of it are . Thirdly , Which of those three Heads was the chief Builder of this threefold City ; or when , and by whom it was built . And Fourthly , What the Holy City , or true Church ( contrary to that threefold City ) is ; and give an account of her : First , As Primitive in Heaven , and clothed with the Sun , till about 407. And Secondly , As fled into the Wilderness , and trodden under foot by the free Denizens of this threefold City . Fifthly , We shall shew what the Epocha's of those three Heads , and of this threefold City ( all synchronizing with eight others ) are . Sixthly , VVe shall give the shortest Epitome ( if possible ) that may be , of the Mystery of Iniquity , by shewing the Series of some transactions of those twelve Epocha's , for 1260 years . Seventhly , VVe shall give some short Rules of Direction to judg rightly of Prophetical times . Lastly , VVe shall shew the great ( and that manifold ) Utility , and necessity of the right knowledg of Prophetick and Symbolical Scriptures ; and , therein , of these twelve Intervals or Epocha's : Of these , at first succinctly for the Readers more ready apprehending of what he reads : And no more at present ; but after more at large . And first : CHAP. II. What this threefold City is , or , What those three parts of it are . ITs first part ( Spiritual Sodom ) are sensual loose Professors ( common Swearers , Whoremongers , Drunkards , &c. ) Such in all Sects , as practise the manifest works of the flesh , Gal. 5.19 . that disclose their sins like Sodom : to wit , Such in the Antitype as the Sodomites were in Type , but Professors . Spiritual Egypt is worldly , churlish , uncharitable ( but more formal ) Professors , whose practise is perfidious fraud for filthy Lucre ; to wit , Such in the Antitype as the Egyptians were in Type , but Professors : For , Egypt laid her grasping Talons of sordid Tenacity both upon Man and Beast ( even upon that which was the Lords Inheritance ) from which prey , all the Plagues of Egypt could not with-draw her . Thirdly , The Antitype where ( or in whose Type ) our Lord was Crucified , are proud , persecuting , blind , rash-judging Professors ; such in the Antitype as the Pharisees were in Type , by whom especially our Lord was Crucified . Sensuality is the sin of Spiritual Sodom : Of Spiritual Egypt , greedy Avarice ; Truth-opposing Pride , Envie , Ignorance , and Seditious Discords are the sins of Antitype , and Apostate Salem , in whose Type our Lord was Crucified . CHAP. III. What this threefold City's three Heads ( the Dragon , the Beast , and the false Prophet ) are . THe Dragon is the first Head in Scripture Order . There were two Dragons : The first was the Representative of Pagan Romes * Decapolity . The second , the principal Inductor , and Raiser up of Papal Rome . The first Innate in the Roman Empire ; The second a forrein Invader of it : The first was Imperial under his sixth Head , when John wrote the Apocalyps : The second was , at first , the Military Leaders of the Armies of those Northern Nations ( Huns , Goths , Franks , Vandals , &c. ) that ( invading the Nations of the Empire ) vanquished most , made all tributary , translated the Empire , plundered , burnt , and almost depopulated Rome the Metropolis of it , about the year 412 ; and made their own Leaders Kings over those conquered Nations . The first was , for the most part , Pagan , till about the year 292 , when he began to be bound for 1000 years , from the beginning of the Reign of Constantius the first : From that time he was interrupted in his Reign , till he was cast out of the greatest part of his Power about the year 324 , at , or not long before , the Council of Nice , Rev. 12.7 . He ( from that time ) continued partly Pagan , partly Arrian , or otherwise Heretical , till about four hundred , and ten , or twelve : And he ( his rage increasing all that time against the Primitive Church ) improved that power he had in persecuting of her . But ( not , or not long prevailing , and his power railing ) * he ( about the year 400 ) invocated the Aid of the second Dragon ( the Military Leaders of those forreign Nations of the North ) Hammond , and Salvian ( quoted by Hammond ) calls those Nations Barbarians ; But I only assert , and shall shew , that the Heads of those Barbarians were the original of the second Dragon at his first rising . That second Dragon ( invited , revocated by the first ) came , but did not strengthen the Hands of the first , but ( in four hundred , and ten , or twelve ) swallowed him up : that is , He , then , took away him that had letted the Rising up of Papal Rome , and destroy'd him till the thousand years expired , but indeed , for ever . For , As Eliah was said to come , when John came , for his like zeal ; so this first Dragon was no otherwise ( after his 1000 years binding ) loosed , than in his like Persecutors , as the Reader may easily observe in the sequel . Texts that hold sorth this first Dragon , are Rev. 12.3 , 4 , 7 , to the 13. Chap. 17.3 , 7 , to the 14th . Chap. 20.2 , 3 , 7 , 8 , 9 , 10. The second Dragon ( that destroy'd that first , faln , and bound before , for ever , as aforesaid ) drave also the Primitive Church into the Wilderness ( into the secret Subterfuges of obscure latency ) for 1260 years , Chap. 12.14 . and gave his Power ( which he took from her , from the translated Empire , and from the falling first Dragon ) to the ( by him first wounded ) Beast * Decadiademick , Secular , and Papal : But he ( by giving his Power , the Supremacy therein , as aforesaid , to that Sea-born Beast ) had weakened his own Kingdom , which the Mahumetans ( by their power ) resupported ; And loose Christians are the more Spiritual part , and support of it . Here some hasty Readers ( having no power to stay for full satisfaction in its due place ) may say : But when , and how did this second Dragon give his Seat , Power , and great Authority to the Sea-born Beast , Secular , and Papal ? To these , I confess , I am the more ready to return some satisfaction ( perhaps sufficient ) at present ; because never any Writers ( that I find ) have observed that there were two Dragons , and , therefore , could never take notice which of those two gave power to the Beast ; Nor did ever any ( that I find ) observe what that Beast was , or when , or how he rose up : But , that there were two Dragons , which of the two gave power to the Beast , and what that Beast was , and when , and how he rose up , will both evidently and briefly appear ( though by a somewhat unwilling digress ) by this disquisition : An open door also to unfold the more difficult ( but most needful to be unfolded ) Texts in the Prophets , and Apocalyps will be , thereby , made . And first ; I Answer : Alaricus * ( having driven Honorius into Ravinna ) took , plundered , and burnt Rome , about the year four hundred and ten , or , as some write , four hundred and twelve , and died about the same year at Cosentia : Him his Kinsman , Athaulphus , succeeded , Head over his Army , and Supreme in Italy ; He ( returning to Rome with full Resolution to demolish even the Rumes of it ) was averted from his purpose by Placidia , Sister to Honorius , whom he had married : He in her Right ( Honorius being Childless ) might expect to Succeed ( as partly by Conquest in Italy ) over all the Empire : She ( by earnest entreaties ) perswaded him to spare the sad remains of that City , and to depart out of Italy , spoiled already . This was not ( no doubt ) her single Design , but her Design driven on , and owned by the Senate , and by a better Council at Ravenna : He , hereupon ( having received further supplyes of Monies for himself , her , and his Army ) marched with her into Spain to subject it to himself . Hereupon his Souldiers slew him , because he had left Italy , and therein quitted a certain Fruition for a doubtful event , which ( without much difficulty , and no less danger ) they could not expect prosperous . Thus he left , near Conquered Italy , and taln Rome ( drunk with the blood of Martyrs , and drunk , at that time , with her own blood ) to the then new-born Beast , Secular and Papal , whose first Head was then wounded with the stroke of a Sword , as it were unto death , Revel . 13.3 , 12 , 14. to wit , By the Sword of this second Dragon prevailing , at the same time , under Pharamond in France , and under Alaricus in Italy . He prevailed not only against the Primitive Church , Imperial Rome , and the then falling , and dying first Dragon ( all which letted , and should let [ till then thus taken out of the way ] the rising up of Papal Rome , and of the Sea-born Beast , her secular Head ) but he prevailed also ( and might easily prevail ) against that Secular Beast , and wounded as it were unto death ( in the day of his birth , and when but beginning to rise out of the Sea ) his first , and best Head : For , Rome Ruled over the Kings of the Earth ; And the Senate , with an Emperour , Ruled both her , and them : But the besieged Senate Ruled Rome ( with great grief , and no great Power ) without Bishop , or Emperour ; And in that feeble , and afflicted Senate did this Sea-born Beast ( all wounded as it were unto death , in the day of his birth , by the Sword of this second Dragon ) rise up : For , the City ( saith the learned Hammond ) was divided into three parts ( so her Antitype was to be near the day of her Dissolution , Chap. 16.19 . ) One part was Pagan , another Heretical , and the third part Orthodox , but grosly Apostate in manners . Concerning the Heretical part , I observe little ; But the Pagan , or Heathen part , was ( for Number , and Power ) most prevalent all the time the City was besieged , until it was taken . For Attalus ( a profest Heathen ) was so high in Power , and Favour with the People , that he would be Caesar , aut nullus , and not be joynt Emperour with Honorius . So was Symachus ( Lieutenant of Rome ) a Pagan ; And such was the Senate for the most part , which appears in that they sent the said Symachus Legat to Honorius at Ravenna , to Request that the Heathen Rites might be Restored : Thus it appears plainly , that the Heathen part was the greatest in that afflicted Senate of besieged Rome . But that major part , was no part of this Beasts wounded Head , which was after healed ; but the last part of the first Dragons last , and dying Head , which was never healed , but then went into lasting perdition , Apocal. 17.11 . For , after two years siege , and ( as I rather compute the time ) in 412 , were those Pagan Senators , and Imperial Rome numbered , and finished . Then came her , and their Plagues in one day ; Death , Mourning , Famine , Fire , Chap. 18.8 . which those Barbarians ( with barbarous hands ) had chiefly inflicted upon those Heathen Senators , and Citizens ( that had invited , revocated and consided most in them ) and that to their utter , and final excision . But the flying Senators , and others ( that fled to the Sanctuaries of the more Orthodox , but Apostate in manners ) found , thereby , a bare , and hard exemption from imminent death . And these ( thus scarce escaped ) Senators , and , perhaps some others in somewhat like condition , were the visible original of the first Head of this Sea-born Beast , weak and wounded , to be a witness to the truth performed , as was thrice foretold in three sacred Texts of Scripture in the same Chapter , Apocal. 13.3.12.14 . Here the Scissers of eternal death , and final excision parted the last dying Head of Pagan , and Imperial Rome from the first ( at first sick , and deadly wounded ) Head of Papal Rome . And I saw one of his Heads wounded , &c. and his deadly wound was healed , vers . 3. wounded by the Sword of this second Dragon : Healed ( began to be healed ) when Atholphus ( remitting Rome , and most of Italy , into the feeble hands of that wounded Senate ) made them Temporal Lords over Rome , Italy , and other Nations , over which that City ( for some time after ) claimed some Jurisdiction . Then also their Bishop began to be ( partly by the said Donation , partly by the Senates Assent , partly by his own Usurpation ) prefer'd to the largest Superintendency . Thus this Papal Superintendent Spiritual began to be suted with a fit Power Secular . For , these ( near slain , but surviving ) Senators were ( Primitiae Papales ) Papal Romes first Fruits , and ( though at first most feeble ) her first Powers Secular : Because they ( and they first ) allow'd sufficiently their own Bishops Supremacy over all Bishops and Churches , if not over all Kings and Councils . For , so soon as Athaulphus had remitted Rome and Italy to that wounded Beast , his Bishop ( faln Romes Bishop , Innocent the First ) returned ( but no Emperour with him ) to Rome , and Ruled , as by principal Authority ( both Spiritual and Temporal ) that reviving Beast , and likewise Rome , and Italy , which that second Dragon ( in Athaulphus , as one chief Head of him ) had given to that almost dying Senate . And the Dragon gave ( began early to give ) his Seat , Power , and great Authority to the Beast : He continued in giving his power , in several Conquered Nations , for about 200 years space ; but I may not digress from the matter in hand to insist upon so long a subject . To shew when , and how he began to give his Power ( the Supremacy therein ) to that Beast is sufficient at present . Innocent ( immediately after his Return ) claimed ( and laboured much more hard , than any had done before him , to obtain ) Universal Supremacy over all Bishops , Churches , and Councils , as plainly appears by his own practice witnessed , and by his own Letters ( and those very many ) recorded by * Augustine , Osiander , and others : For , the Emperours absence was Innocents advantage to augment , and exercise a more uncontrouled Power : And Honorius ( a good Prince , and Orthodox , but of no great Capacity to Govern ) came no more to Rome to Reside there to the day of his death . For , the Romans ( at least some of them ) are said to hate Honorius because he left Rome , and went to Ravenna , therefore he remained there . * And his Successors ( some having the Title of Emperours , but scarce the power of Kings ) made Ravenna the place of their Residence : Rome was never more Imperial , but ever after Papal . The Senate and Bishops of Rome ( in the absence of Honorius , and as by his Authority ) acted many things to further their own Designs , and in Defence of the Church . For , He , and his Brother Archadius , with their Councils ( for they had both Orthodox , and Heterodox Councils co-operating to some good ) were the two Wings of that Great Eagle ( Theodosius the Great ) which were given to the Gospel Church to flee into the Wilderness ( into the secret subterfuges of obscure latency ) for 1260 years , as from those two texts unfolded , will plainly appear , Revel . 12.6 , 14. The Orthodox ( uncorrupt in manners ) were ( in Innocent's time , when the Grand Apostacy began ) very few . The Heterodox Papal ( for I pass by all other Sects of those times ) were very many : The false Doctrine of those Heterodox was not then manifold , but very much dangerous to Princes , to the Primitive Faith , to all true Professors . * They held that the Church was built upon Peter , and so upon the Pope , as Peters Successor : The Orthodox held that the Church was built upon Christ , whom Peter confessed . This Doctrine of the Heterodox was very dangerous to the true Church , because a Doctrine contrary to the Foundation of the true Faith , holding the Head Christ , Col. 2.19 . Secondly , A Doctrine dangerous to Princes : For , if the Church was built upon Peter , and so upon the Pope as his Successor , Then all Kings , and Councils , must submit to him as the greatest ; because the Church cannot be built upon the greatest of them . Thirdly , This Doctrine was almost universal in the body of Apostacy , and so violent in its course , that the Pillars , and chief Fathers of the Primitive Church seemed shaken therewith : For , Crediderunt Hieronymus , & Augustinus Ecclesiam super Petrum fundatam ; sed retractantes ambo dixerunt ; Super Petram , Christum , quem Petrus agnovit : Both Jerom , and Augustine were induced to believe , that the Church was built upon Peter ; but both retracting , said , upon Christ the Rock , whom Peter confessed . This was the Doctrine of the pride of the Son of Perdition , never delivered to the Church by Christ , and his Apostles ; a Doctrine of blasphemy against God , of deceit to men , of rebellion against Princes ; A Doctrine , perhaps inconsistent with any true Church , or sincere Professors , but generally held forth , and earnestly contended for ( as the chief part of their Faith ) by Papal Rome , in the very beginning of the grand Apostacy . Secondly , The Manners of these men , and times , these Texts shew , Rev. 18.2 , 5. where they are fitly compared to a Cage of every unclean and hateful Bird , to an habitation of Devils , &c. The Reader may also see the Learned Hammond quoting Salvian ; Also St. Jerom , Augustine , and others set down in the sequel . Innocent's Successors added many Nations ( and Italy more absolutely ) to the Papal Decarchy , of which in its due place . Here the Reader may easily observe both a manifest , and a manifold concurrence of Prophetick Scriptures with the performances of them ; As first , with the final excision of the first Dragon , the fall of Imperial Rome , the profligation of the Primitive Church ; And all these were powerful , and prevailing Impediments ( till then thus taken out of the way ) that letted the rising up of Papal Rome , 2 Thes . 2.6 , 7. Secondly , With the rising up of the second Dragon , by whom these impediments , aforesaid , were taken out of the way ; the Church driven into the Wilderness ; her Witnesses killed , Chap. 12.14 . Chap. 11.7 . Thirdly , With the rising up ( those Impediments thus removed ) of the Decadiademick Beast , Secular , and Papal , Chap. 13.1 . Fourthly , With the wounding of his first , and best Head , by the Sword of the second Dragon , vers . 3.12 , 14. Fifthly , With the healing of that Head by the second Dragon's Donation of Authority to him , induced to it chiefly by the design and procurement of the false Prophet , as will after appear , vers . 2 , 3 , 12 , 14. Sixthly , With the Primitive Churches flight from the face of that second Dragon for 1260 years , Chap. 12.6 , 14. Seventhly , With the two Wings of that great Eagle , which were given to the Gospel Church to flee into the Wilderness , vers . 14. For , all Ages ( past and to come ) cannot possibly afford a time so inevitably necessary and appositly consistent , wherein the two Eagles-wings could be given to the Gospel-Church , as only this very juncture of time aforesaid : These two young Princes ( or Emperours ) governed both by bad and good Governors , had ( which signified the truth of this Series of things ) this Word , or Motto , * Summa cadunt subitò ; intimating , That the taking away , or fall of him that letted ( to wit , Rome Pagan , and Imperial ) and the profligation of the Primitive Church fell out ( as in Scripture predicted ) in their time . A threefold cord is not easily broken : But this sevenfold concurrence of sacred Prophesies with the performances of them , ( and those performances coinciding in the fame time ) may irrefellibly prove the certain commencement of the grand Apostacy ; Pagan Rome's final ruine ; Rome Papals Aera ; the exact time of the rise of the Sea-born Beast , her Secular Head ; the fixt period when the first Dragon finally expired , and second aspired ; As also how , and when that second Dragon gave ( began to give ) his seat and power to that Sea-born Beast : How he continued to give his power in Italy , and other Nations , for about 200 years , I leave it ( as too long to relate here ) to its proper place . Prophesies , and their performances , ( thus concurring ) are called ( saith Weames ) Parallels , and give ( saith he ) the greatest light to the Scriptures : that is , to the readers of them . To the Readers of them ; Not because they are fulfilled , but known when , and how they were fulfilled : For , all these Prophesies came to pass above twelve hundred years since , yet have not given much greater light ( so far as I find ) to any by their being so long fulfilled , because they were never perhaps in all that time , known whether they were fulfilled , or not , or when , or how they were fulfilled . This may fully refel that common , fond , and wicked Conceit of Hypocrits , and , too much , of true Saints : Prophesies ( say they ) when they come to pass , need no other Explication : That 's the clearest , fullest , unfolding of them : We shall therefore wait patiently upon God , till they be performed , and then we are sure to find their true and certain meaning . Events best shew what those texts intend . This is the common Plea ( not only of some true Saints , perhaps , but ) chiefly of Hypocrites , as it was of their Type ( the Pharisees ) by whom our Lord was Crucified ? They expected ( still expect ) the Messiah in future to come , who came before ; therefore Crucified him come , whom they earnestly desired should come according to the Scriptures ; which ( with due sedulity ) to search , they profanely neglected : They had , no doubt ( as Modern Hypocrites have ) their prejudices against Prophetick Scriptures , and in them , against the things that belonged to their peace ; might say ( in the proud folly of furious Jehu ) What peace do such Scriptures produce ? So their Antiype ( formal Professors ) have like prejudices of pride and ignorance against the same Scriptures , and in them , against those things that principally belong to the peace and prosperity of all Princes and People : These can ( with like folly ) readily say ; What peace , what prosperity comes by this kind of knowledge ? We busie our selves about better things , mind more necessary concerns . Thus Hypocrites harden their own hearts against the knowledge of those things , that chiefly belong unto their peace , and ( under a blind pretence of minding the most serious things ) embrace ( as the Pharisees did ) base inanimadvertency , and brutish ignorance : Our Saviour ( weeping for them ) said of their Type ; Hadst thou known , at least in this thy day , the things that belong unto thy peace : But they , expecting those things ( come before ) to come in future , never found that day , nor those things : Profane disregard to Prophetick Scriptures , puts out quite all the eyes of Providence : So formal Professors follow ( or rather far out-go ) their footsteps ; see not ( in no wise will see ) those things that belong unto their peace : For , formal Professors feed their own folly with deceits , affect to walk in the admired sparks of their own Fires ( empty impertinencies ) and ( forsaking the means of their own safeties ) tread under-foot the things , and those Scriptures that principally appertain to the peace of all People . For this profaness ( and it was most just with God ) even the Gospel-Church ( as her followers trod under foot this knowledge , those things ) was given to the Gentiles to be troden under foot for 1260 years , Apocal. 11.2 , 3. But , Fabula narratur surdis ; Sacred Prophesies ( with the Promises , and Threatnings therein ) and the performances of them , are , to formal Hypocrites , as Stories told to deaf , or dead men : Common Herds have as good care to know how , or when Promises were performed , and Prophesies fulfilled : Therefore , their Fore-fathers ( men of like base , and brutish inanimadvertency ) perished , with common Herds , in the Flood : But they that hate this dangerous , and degenerous wickedness of slothful Hypocrites , may ( from this contrary Fountain ) find an open Gate to good manners ( the surest grounds of firm peace ) at present a sevenfold complyance of performances with those texts that foretold the fulfilling of them : And likewise how , and when this second Dragon began to give his Seat , and Power to the Sea-born Beast . Nor are these seven Parallels ( or Prophesies performed ) a sevenfold , but indeed , a seventimes sevenfold , coaltern record to each other , irrefellibly confirming the truth of each others performance . This second Dragon drave the Primitive Church into the Wilderness , translated the Empire , cut off the feeble and dying remnant of the first Dragon , raised Papal Rome by taking away all that letted , and by giving his groat Authority so taken ( the Supremacy therein ) to her Secular Head ; favoured somewhat from the first , and by degrees received the Faith of the Church of Rome : Therefore , this second Dragon is the first Head , in Scripture order , of Papal Rome : Him these texts hold forth , Rev. 11.7 . Chap. 12.14 , 15 , 16 , 17. Chap. 13.2 , 4. Chap. 16.13 . The second Head of this threefold City , was Papal Romes Power Secular , or Beast with ten Crowns : How , and when he rose up we have sufficiently shewn ; and shall his Progress : At present we shall shew his Disparities ( to distinguish him ) from the first Dragon . John saw that first Dragon , Chap. 12.3 . Or the Scarlet coloured Beast , Chap. 17.3 . To wit , One and the same Dragon , or Beast , in those two texts . He saw this Beast also , Chap. 13.1 . But he saw not both alike : He saw that first Dragon of Pagan Rome Historically and Prophetically ( as past in part , and in part to come ) when he wrote the Apocalyps . But he saw this Sea-born Beast ( not Historically , or as past in part , but ) Prophetically , as to come entire after the fall of that first Dragon : to wit , the future rising up of his first Head , or him in his first rising , Revel . 13.1 . And first , He saw that first Dragon ( or Scarlet-coloured Beast ) Historically , or as past in part : Five are fallen ( saith the text ) ch . 7.10 . that is , Five Heads ( the Supream Powers of Pagan Rome Crowned in their Kings , Consuls , Decemviri , Dictators , Triumviri ) were then fallen , or past , when John wrote . And one is , vers . 10. that is , the sixth Head ( crowned in the Emperours ) then existed when John wrote . Thus far he saw that first Dragon historically , or as past in part . So , Secondly , He saw also that first Dragon Prophetically , or as to come in part : And one is not yet come ; and , when he cometh , he must continue a short space ; that is , the seventh Head should come , and came , about 292 , when Constantius was made Caesar , and ( somewhat siding with the Primitive Church ) began to support Her : His Son declared fully for Her : This was , Divisi Caput Imperii divisum : The divided Head of the divided Empire ; when some of its Supream Powers sided with the Primitive Church , some with the Pagans : therefore , this Head ( because thus divided ) continued but a short space , and ended about the year 324 , when Constantine and his Armies ( Michaels Substitutes ) had cast him finally from his seat of chief Power , and his place was found no more in Heaven , Chap. 12.7 , 8 &c. Howbeit , he recovered Power ( though not Supream ) for a short time . For , Lastly , His eight Head , who was of the seven ( who existed an eighth , but sick and scarce perfect head of that dying Dragon ) was the Paganoarrian ( or otherwise Heretical ) Head under Constantius the second , Julian , Valens , &c. This Head aspired about 340 , and expired ( together with that first Dragon ) for ever in four hundred and ten , or twelve ; Then this Sea-born Beast ( by the false Prophets procurement , and the second Dragons preferring of him ) succeeded . Secondly , John saw the first Dragons ten Horns all uncrowned , Chap. 12.3 . Chap. 17.12 . But he saw the ten Horns of this Beast all Crowned , Chap. 13.1 . They ( the ten Horns of the first Dragon ) were Pro-consuls , Presidents , or Deputies , subject to the Senate and People of Rome , who ruled over the Kings ( and chiefly those Kings ) of the Earth , whom , notwithstanding , the text calls Kings that had received no Kingdom as yet , Chap. 17.12 , 18. But these ten Crowned Horns of this Beast were absolute Kings , or supream Powers subject , legally , to none , but link't together by the chain of the false Prophets supposed true Catholick Religion , Chap. 13.1 , 12. And this tenfold disparity ( proved from the text , and the testimonies ( by necessary inserences ) of all Chronologies of those times ) evidently resels that universal opinion ( so far as I find ) of all Expositors upon those places : to wit , That the Decacerastick Dragon , or Scarlet-coloured Beast , in the 12th and 17th Chapters ; and this Beast in the 13th Chapter , are all one , and the same Dragon , or Beast ; And it irrefellibly proves , that this Beast in the 13th Chap. is signally different , and distinct from that red Dragon , or scarlet coloured Beast in the 12th and 17th Chapters . This may seem abundantly sufficient to satisfie the Reader at present ; Howbeit , I shall make it much more clear in the sequel . For ( until this , and many like gross , grand , and I might say , general mistakes be removed ) no Apocalyptick true Key can possibly be contrived . How the false Prophet Bicorne rallyed this Papal , Secular Beast's ten Kingdoms under him , we leave it to the sequel , where we handle it at large . This Beast these texts mention , Apocal. 13.1 . to the 8th . Also vers . 12 , 14 , 15. chap. 14.9 , 11. chap. 15.2 . chap. 16.2 , 10 , 13. chap. 19.19 , 20. chap. 20.4 , 10. Thirdly , The false Prophet is the third Head of this threefold City . There were three false Prophets ; the Sensual , Secular , and Spiritual : The first was the Pseudoprophetick Seer of the second Dragon ; First , as Paganoarrian , after as Mahumetan , and ( in all times of his Epoche ) over sensual , loose Christians in all Sects . This Seer ( ascending with the second Dragon out of the bottomless pit , when he sallyed out of the North about 406 ) is not that false Prophet intended here in he Text : But the Bicorne Beast is the false Prophet here intended , Revel . 13.11 . whose two Lamb-like Horns are the two false Prophets , Secular and Spiritual . The first Horn ( or Seer Secular ) was the Clergy of the Papal Decapolity that owned the Popes Supremacy over all Bishops , and Churches , but not over Kings and Councils : This Horn Secular was the mouth of the Decadiademick Beast Secular ; and there was given him a mouth ( saith the text ) speaking great things , &c. Chap. 13.5 . This mouth , or Horn Secular , was ( Vinculum unitatis , & Catena amoris ) the linck of Amity , and bond of Unity betwixt the ten Nations of Papal ROME . I call this Horn [ Secular ] because he was given ( as a Pseudoprophetick prolocutor , or mouth ) to the Beast Secular and Papal , for the purposes aforesaid . But , The second ( the Spiritual ) Horn was , more absolutely Temporal than the former , and elated ( in Spiritual pretended proprieties ) above him : This Horn was such of the Supream Papal Clergy , as owned the Popes Supremacy ( not only over all Bishops , and Churches , as the former did , but ) over all Kings , and Councils , and over all that is called God , 2 Thes . 2.4 . These two Horns ( or Seers Secular and Spiritual ) will be more distinctly apparent in the Guelsick and Gibeline Factions when we come to speak of them . This Spiritual Horn was both Temporal and Spiritual , but claimed his Temporal Supremacy over all Powers Secular from his pretended Spiritual Right of Apostolick Succession , and therefore more properly Spiritual . This may suffice the Reader at present , to know what is meant by the Dragon , the Beast , and false Prophet ; and by their three Seers , or Pseudoprophetick mouthes , Chap. 16.13 . For , This Horn ( as Spiritual ) was the mouth of the false Prophet ; As Secular , was the Civil Representative of his Body Temporal . This Series ( though perhaps sufficiently clear at present ) will be much more apparent in the sequel : These Texts demonstrate this Bicorn-Beast , Rev. 13.11 , to 16. Chap. 16.13 . Chap. 19.20 . Here is ( may some say ) a very fair Indication of three Representatives ( the Dragon , Beast , and false Prophet ) and it s very probable , That these three are the three Heads of this threefold City ; only we could wish , that the premises were a little more plain , and the truth apparent ; that these three are ( undoubtedly , and undeniably ) the three heads of this threefold City . I Answer ; And the great City was divided into three parts , Chap. 16.19 . There 's this threefold Cities three parts : And these three Heads are ( as heads are set above their bodies ) set down a little above this threefoold body in the 13 verse of the same Chapter ; the words are these : And I saw three unclean Spirits like Frogs , come out of the mouth of the Dragon , out of the mouth of the Beast , and out of the mouth of the false Prophet , for they are Spirits of Devils , &c. Here 's a threefold cause ( three Spirits of Devils ) of a threefold division devolved ( from the three Heads of it ) upon this threefold body ; Bodies ( by Spirits from their Heads ) receive sense , and motion ; And therefore , this threefold Body was to be divided into three parts , because those three unclean Spirits ( proceeding from its three Heads ) were Spirits of Devils , causing divisions : For ( so the Text saith ) they went forth to the Kings of the Earth to gather them to battel , vers . 14. And this influence ( as the threefold cause from those three Heads ) and that threefold effect , or division in this Tripolity , proves ( by an inevitable necessity ) the Community of those Heads , and this Body in a threefold individuum ; which we find here ( at its dissolution ) divided into three parts , as we find it erected of three parts at the first Constituting of it , Chap. 11.8 . I have thus far distinguished and described this threefold City of the grand Apostacy , and declared who , and what Her three Heads were . But ( because [ Contraria juxta se posita maximè elucescunt ] Contraries compared together , best appear ) we shall now shew what her Antithesis ( the Holy City , or true Church ) is , and handle and compare both together , that both may better appear to the Reader . CHAP. IV. What the Holy City , or true Church ( contrary to this threefold City ) is , with an account of Her ; First , As Primitive in Heaven , clothed with the Sun till about 407. And , Secondly , As fled into the Wilderness , and troden under foot , by the Free Denisons of this threefold City , for 1260 years . CAin and Abel were born of the same Parents , in one and the same Family ; so the true Churches Antithesis took beginning in the true Church at the beginning of the grand Apostacy : That Apostacy brought forth Antichrist Sensual , Secular , and Spiritual , which had long struggled with the true Saints ( like Jacob and Esau ) in the Womb of the Primitive Church , but were then ( about four hundred and ten , or twelve ) brought forth . Howbeit , Antichrist Sensual had his head , power , and enlargement from those Forreign Nations of the North , at the Inundation of those Barbarians upon the Christian World : And those multitudes of Military Forces ( in whose Van the second Dragon , after 400 , advanced to the Imperial seat , and over-spread the Christian Empire ) cannot be accounted so well any part of the body of Apostacy : but revolted loose Professors in the Church ( conjoyned in one body sensual with those Barbarians ) made up the body of Antichrist sensual . The five wise Virgins slept ; the five foolish slept also : So the primitive Church , and Saints fell ; And her ( Church , and Saint persecuting ) professors , in her , fell also : They fell , but not internally and totally ; but these fell totally to the Apostacy of Antichrist . The true Church , and Saints , were the holy City , even then after they were faln , and whilest they were troden under foot by the Gentiles , Chap. 11.2 . but Her , and their persecutors ( falling totally ) chiefly Constituted ( that Cities Antithesis ) this threefold City , called spiritually Sodom , &c. that trod and contemned the true Church as aforesaid ; They , treading her under foot ; and she , troden under foot by them , are , both , distinctly and apparently held forth in the verse abovesaid , as also in the 8th verse , &c. For , These three sorts of Professors ( the Sensual , Earthly , and Devilish ) in all Sects , make up the whole body of the man of sin ; but they most , that fell from Faith , or manners in those ten Nations , over whom the Representatives of the Primitive Church once presided ; because these Nations were chiefly Antichristian , that sometimes , held forth Primitive found Doctrine , and Manners , and have since revolted from one , or both , which appears in Thes . 2.3 . where the Apostle ( immediately before he describes the man of sin , and foretells his coming ) infers a necessity of falling away first before he could come ; which evidently implyes , That the body of Antichrist was to be an Apostate body , made up at first ( for the most , and chiefest part ) of Revolted Church-Members . Many Expositors upon the place call that falling away , That grand and general Revolt of the Gospel-Church from Faith , and Obedience . But what that falling away was , and how , and when the Church fell , and fled into the Wilderness , we shall further shew in part , at present , but more fully afterwards . The certainty and duration of that defection ( which could not be total in the true Church ) fully appears in two several Texts of one and the same Chapter , Rev. 12.6 , 14. And the Woman fled into the Wilderness , vers . 6. And to the Woman were given two Wings of a great Eagle , that she might flee into the Wilderness , &c. vers . 14. Into the Wilderness : that is , into the secret subterfuges of obscure Latency : And the time of Her continuing there is exprest in both Texts . Two Texts ( in one and the same Chapter ) are the sacred twofold Testimony of the God of Truth , shewing the certainty and duration of her defection . But she could not in such sort , flee , until she fell from Heaven , wherein she stood before she fled , vers . 1. Heaven was her primitive station ; Her conversation ( contrary to that , aforesaid , triplicit Iniquity ) was in Heaven till near about 407. I shall not here stand to shew how she stood in , and fell from Heaven , in a twofold respect ; For her standing was both Temporal and Spiritual . Her Temporal standing ( for the Text refers , not without the other , to that ) was from about 292 , to the time aforesaid , as the sequel will clearly shew . Her Spiritual standing in Heaven ( her more Heavenly Conversation ) was all the time of Her primitive station : that is , She ( as she ever should ) held forth so long ( contrary to Sensuality , Covetousness , and Pride ) Sobriety , Equity , and Veracity . Secondly , Sound Doctrine . Thirdly , Right Church Discipline . What Sobriety , Equity , and Veracity ( because little looked into , and perhaps , less discerned ) are , we shall shew afterwards . This threefold true Gospel Obedience ( opposite to Sensuality , Avarice , and spiritual Pride ) with right Discipline , and sound Doctrine are ( the true Churches Cognizance ) the certain marks of the true Church , which , whilst in Heaven clothed ( more spiritually clothed ) with the Sun , she held forth . But ( about the year 407 ) her Members and their Successors fell , some à tanto , some à toto ; They that fell only in part , fled into the Wilderness , and were persecuted ( because they fell , and fell but in part ) by those that fell wholly to the Apostacy of Antichrist . And we find a third sort , more free from that defection , and less forward to fly , whom the Text calls a Remnant ; And the Dragon ( saith the text ) was wroth with the Woman , and went , and made War with the Remnant of her Seed , which kept the Commandments of God , and have the Testimony of Jesus , Rev. 12.17 . Where they are not taxed either with falling away , or flying , but are witnessed to have kept the Commandments of God , and the Testimony of Jesus ; And that , even then , after the revolting Church was fled into the Wilderness from the face of the Serpent ; to wit , Of the second Dragon . These Champions of Christian courage ( Sons of Fortitude ) that kept the Commands of God , when the rest of the Primitive Church were ( some in part , some wholly ) faln , might seem ( for they were but few ) like Caleb and Joshua , Meses and Aaron , when all Israel besides was faln away ( in part , or in whole ) from Faith in the Promises , and Obedience conform to God's Commands , Numb . 14.10 . Nor is it like that those Professors , that stood best , were free from falling in part , or held out long against the force of the second Dragon , but followed the flying Church into the Wilderness also : For , when the prototype Church ( Jacobs Family ) fled into the Wilderness , and so into Egypt ( her place there prepared of God ) there was not one ( that we find ) that staid behind , or fled not from the Famine . Nor may we imagine , That they that fell wholly to the Apostacy of Antichrist , fell wholly from sound Doctrine ( for they fell little from that at first ) but from ( the fruits of it ) Obedience conform to Faith. For , the Devils believe and tremble , but fell wholly from all Obedience ; and therefore ( though they fell not at all , that we find , from the Doctrine of Faith ) they fell totally . So the Children of the total Apostacy ( in the beginning of the grand defection ) were too forward to do the works of their father the Devil , and ( though they , like him , sell little at first from the Doctrine of Faith ) fell wholly from Obedience to oppose the Truth , and persecute the Witnesses of it : Therefore , their Apostacy ( though they fell little , or had not faln at all from the Doctrine of Faith ) was total , as the figless fig-tree ( though perhaps , the fullest of leaves ) was wholly fruitless . For , Waters oft ebb and stow with full currents , in the same channels ; so sound Doctrine is the Channel , in which some men may , and do run the wayes of God's Commands ; And sound Doctrine is also the same Channel , wherein many men ( as the Pharisees , who said , but did not , did ) may , and do run ( in full currents ) quite contrary Courses to impugne the practise of Gospel Truth , and persecute the Witnesses of it . This is the greatest Apostacy guilded with Hypocrisie : For , If the light of the eye ( saith our Saviour ) be darkness , how great is that darkness ? So , If sound Doctrine it self be ( by uncharitablness ) perverted to misapplications , or made to oppose the Truth , and persecute the Assertors of it ; that 's the greatest Apostacy both from Faith and Charity ; Therefore , they that fell á toto , totally fell from Faith of veracity , or from seeking after sincere obedience , to impugne it , and persecute the doers of it by a constant current of opposition , though many of them fell little , at first , from the Doctrine of Faith : For , gross Heresies , or Doctrine greatly corrupt , are more peculiar to sensual Antichrist ( such as the Arrians were and Mahumetans are ) than to Antichrist Secular , and Spiritual , that fell less from the Doctrine of Faith , and perhaps more from manners , to manners not so sensual , but more injust , and merciless , which the sequel will clearly shew . But at present , we shall begin to compare both ( both the holy City , and City of Apostacy ) together , that thereby both may plainly appear . And first , They that fell least , and they that ( when they fell most ) fell but in part , made up that Mystical Body of the holy City ( the persecuted , scattered , and afflicted true Church ) that was given into the hands of the Gentiles to be troden under foot for forty two months . And those Church-Members , that fell wholly to the Apostacy of Antichrist , were the most proper body of that City of Apostacy , and the principal part of those Gentiles , that trod under foot the holy City ( the revolted true Church ) for forty two months , which ( we shall find ) are 1260 years , Rev. 11.2 , 3. Wherefore , the Gospel Church , whilest in Heaven clothed with the Sun ( whilst Her conversation was contrary to that triplicit Iniquity of the man of sin ) was conspicuous because in Heaven so clothed . And the Reader may observe , That when she ( even her Witnesses ) changed her shining Raiment for sable Sack-cloth , fell , and fled ; She ( falling but in part ) was even then ( though much less ) distinguishable from Apostates à toto , that ( about four hundred and seven , ten , or twelve ) began to constitute ( as the major , or chief part of his Mystical Body ) the Antichrist predicted by Prophets and Apostles : Wherefore , the Lord D● Plessis saith , That the Man of Sin is an Estate , whereof the Apostacy is the Body . That is , Not a single person , but ( for the most part ) a Political body Apostatical . Antichrist ( saith Aquinas ) is a Body , or Corporation , not a Man : That is , Not a single person either individual , or successive , but a body politick . Augustine ( keeping also the conformity of a City ) calls him properly ( though not so comprehensively under the notion of the Beast and his Image ) * the wicked City , and People unfaithful ( contrary to the faithful People , and City of God ) † who , as it were , profess the Faith , and live as they that believe not ; that feign themselves to be what they are not , and are called ( not according to true , but false appearance ) Christians . Thus we see this Learned Father makes the man of sin to be exactly the very same that I have done , and gives for substance the same description of him ; to wit , That this Corporation , or City , contrary to the People of God , are a People Apostate ( not , or not so much , from the Doctrine of Faith , but ) from Manners ; Not Infidels , but ( professing the Faith ) Livers like those that believe not ; and are onely ( in a verbal profession , and false appearance ) Christians . These Christians of false appearance ( repugnant to the City of God ) cannot be , but by a Synecdoche partis ( as Augustine calls them ) the Beast , and his Image ; but are in all Sects , and Nations ( chiefly within the tenfold Pale of Papal Rome ) both the threefold Body , and three Heads of this triplicit City of Apostacy , called spiritually , Sodom and Egypt , where also our Lord was Crucifud . What City or Corporation of Apostacy this is , this Text further shews ; and saith , It is a great City , Rev. 11.8 . None of its Type Cities , or Countries ( though all great ) could equal it in its dimensions : that is , neither Sodom , nor Egypt , nor Babylon , nor Jerusalem , nor Rome Pagan could ever equal Her greatness : They were but single Cities , or Countries ; but this was constituted of ten parts , or Nations : And the tenth part ( saith the text ) of the City fell , Revel . 11.13 . Chap. 13.1 . Secondly , This City is here further distinguished from all her Types ; they were but literal Cities , or Countries ; but this is a Spiritual City ; Spiritually called ( saith the text ) Sodom , &c. that is , A Mystical Corporation ( according to those Writers Record ) of wicked ones , who least , or at least , little seem to themselves , or sensual eyes , to be what they are ; and therefore Spiritual . Thirdly , This Spiritual City is further distinguished in the text to be threefold ; Spiritually called ( saith the text ) Sodom , and Egypt , where also our Lord was Crucified : that is , Tenfold in her dimension , but threefold in matter and form : A monstrous Chaos of many Sects of evil manners : A Miscellaneum of a manifold confusion , but all refer'd and confined in the text , to three more general Classes , or Orders of Professors . These three sorts of Professors ( conform to the filthy manners of Sodom and Egypt , and of cruel and hypocritical Jerusalem ) Constituted ( as the whole matter of it ) the tenfold body of Antichrist : Nor is there , nor can there be , any other substance or matter in that body , but these three sorts of Professors only ; For , all that is in the world ( saith the Apostle , 1 Joh. 2.16 . ) is the lust of the flesh , the lust of the eyes , and pride of life . And these are the threefold form of that matter , which makes that matter be what it is . But ( may some say ) there is more in the body of Antichrist than these three lusts ; For , the Mahumetans are filled with Infidelity , Modern Sects with Deceits ; The Jewes are fast bound in Chains of blindness ( though they cannot be accounted , so properly , any part of the Apostacy ) the present Papists surpass their Predecessors in unsound Doctrine and Idolatry ; And gross ignorance , and barrenness in good works overspreads almost all Professors . I Answer ; That ( though all these Iniquities superabound in the body of Antichrist , yet ) they make , and perfect no more , nor any other than these three lusts ; because all sins in all Sects , spring from this threefold Fountain , and are the very same lusts exerted , or the fruits and effects of them . Lust ( Covetousness ) is the root of all evil ; therefore , this threefold lust must be the root of all evil in the World , and that most prevalent in ( its proper subject ) this threefold body . For , Spiritual Sodom , and her Head ( the Dragon ) is the proper subject of the lusts of the Flesh , whose works are manifest , Gal. 5.19 . Spiritual Egypt , and her Head ( the Beast ) is the more proper subject of the lust of the Eyes ( worldly avarice ) whose works are more wicked , and less manifest . The Antitype where ( or in whose type ) our Lord was crucified ( censorious , proud , blind , pharisaical Professors ) and her Head ( the false Prophet ) is the proper subject of Spiritual Pride ( self-love , self-elation ) whose works are most wicked , and least manifest , 2 Thes . 2.4 , 9 , 10. Such as the Soul is in the body , such is this threefold Lust in the body of Antichrist ; Haec tria pro trino Numine mundus habet : These three Lusts are the Trinity ( the threefold supream object ) of the Antichristian World. For , sensual satisfaction of the lusts of the flesh under loose forms , or the free pursuit of sinful pleasures in some formal way of Worship is the supream object , which Spiritual Sodom seeks after . And , if Spiritual Egypt may obtain wealth and worldly preferment to satisfie the greedy lust of her eyes , and may but deeply deceive ( indeed her self ) by some outward way of Worship : This is the supream object after which she seeks . So , If the Antitype where ( or in whose type ) our Lord was crucified ( Professors proud , and Pharisaical ) can but have wealth without hand , or heart to use it , and may but obtain ( what Diotrephes drove at ) Preheminence in Churches ( though it be by depraving men of parts , or piety , or by taking peace from the Earth ) this is , as it were , all in the world ( the supream object ) she looks after . For , this was her grand design till Phocas ( not perhaps by free grant ) confer'd it upon her : wherefore , these three lusts ( though link'd by a promiscous complication in many Professors ) are all ( the efficient , and object of all wickedness ) that is ( saith the text ) in the world . And , If the Spirit of Truth assert , That this threefold lust is all that 's evil in the world , then how can any man doubt , or dare deny , That these three lusts are all that constitutes and denominates the whole body of Antichrist in ( their proper subjects , its three parts ) Spiritual Sodom , and Egypt , where also our Lord was crucified . The Premises are also plain in those three Temptations wherewith Satan assayled our blessed Saviour : He ( first tempting him to sensuality ) said , If thou be the Son of God , command that these Stones may be made bread . Secondly , He ( tempting him to worldly Covetousness ) shewed him all the Nations of the world , and said , All these will I give thee , if thou wilt fall down and worship me . Lastly , The Devil ( tempting him to the most desperate lust of Spiritual pride , and sin of presumption ) set him upon a Pinacle of the Temple , and said , Cast thy self down ; for , it is written , He shall give his Angels charge over thee . And why did not the Devil tempt him to something more , or by something else , than these three lusts ? Because there was nothing else , or more to tempt him to , or to tempt him by ; for , all that is evil in the world is the lust of the flesh , the lust of the eyes , and pride of life : And , therefore , must be all that constitutes and compleats the whole body of Antichrist . Thirdly , The truth of the premises appears in the Parable of evil grounds : for , we find three evil grounds ( the High-way , the Thorny , the Stony ) and no more ; because there are no more grounds mystically and truly evil , but only Sensual , Secular , and Spiritual Antichrist , serving the lusts of the flesh , the lusts of the eyes , and pride of life ; and therefore called spiritually , Sodom , and Egypt , where also our Lord was crucified . For , Fourthly , The Apostle plainly explicates those former texts by a threefold Epithite , James 3.15 . The wisdom ( saith he ) of this World , is Earthly , Sensual , and Devilish . These three Epithites , abundantly confirm the truth of this City's triplicity , and also shew what I mean by Antichrist Sensual , Secular , and Spiritual . And , First , By Sensual Antichrist , I mean such Professors as are profanely loose , carelesly ignorant , or grosly heretical . Secondly , By Secular Antichrist , I mean such Professors as are ( according to the Apostles Epithite ) Earthly ; that is ( for so the word sometimes imports ) Worldly , Covetous , or Earthly-minded Professors , whether Civil or Ecclesiastical . I also oft use it ( as it more usually imports ) for Lay Persons , and Powers Civil , or Temporal . Thirdly , By Spiritual Antichrist , I mean such Professors whether Temporal , or Ecclesiastical ) as exert , or hold forth Spiritual wickedness ; to wit , spiritual pride , busie ignorance , bloody faction , blind and rash censures , &c. that is , such in the Antitype , as ( by such practises ) most crucifie Christ mystical , and kill his Witnesses , as their type ( the Pharisees ) were chief of those that crucified Christ in Person . Wherefore , I mean , by Antichrist Sensual , Secular , and Spiritual , such in all Sects , whose wisdom ( or indeed whose lusts ) are ( according to the words of this text ) Sensual , Earthly , and Devilish : And this the Reader may observe , as a rule , in reading the sequel of this Treatise . All that is in the World ( saith John ) is the lust of the flesh , the lust of the eyes , and pride of life , Joh. 2.16 . And the wisdom of this world ( saith James ) is sensual , earthly , and devilish : That is , The threefold Antithesis to Gospel-Truth , and the Church of God is sensual , secular , and spiritual Wickedness , which ( in those three sorts of Professors aforesaid ) wholly constitutes this threefold City . Fifthly , That which confirms , yet more fully , the truth of this City's triplicity , is that threefold division of it , which should forerun its final dissolution , Rev. 16.19 . And the great City was divided into three parts : These words ( well understood ) fully prove , That those three sorts of Professors are ( in opposition to the holy City , or true Church ) the triplicit matter of this threefold City . This City ( called , in the 11th Chapter , spiritual Sodom , &c. ) is called ( in this 16th Chapter ) Babylon the Great : We shall therefore , further enquire what this City was , and why thus called ( in two different texts ) by two different Appellations . And first , What this threefold City ( in the 11th Chapter ) was ( for matter and form ) we shewed before ; And that City ( divided into three parts in this 16th Chapter ) is the same City which we find , in the 11th Chapter , made up of the same three parts . Nay ( say some Assertors of gross absurdities ) there are but two parts in your supposed threefold City ; For , Sodom , and Egypt , where also our Lord was crucified , are but two parts , because but two places are exprest . The folly of this common Cavil will easily appear thus : Suppose I name two places , and infer a third ; As Leicester , Lutterworth , where also our late King was beheaded : So the text names two places , and infers a third ; Spiritual Sodom , and Egypt , where also our Lord was crucified : Here 's the same numeral parity ( mutato nomine ) of parts , or places . But it were absurd , beyond belief , for a man to say ; There are but two places in the instance illated , because but two ( Leicester , and Lutterworth ) litterally exprest : For , The King was beheaded in neither : But there was a third place ( where the King was beheaded ) as clearly infer'd , as if it had been litterally exprest , which place was then the saddest and most direful place of all the three . So , it 's no less sensless to say , The City in the text had but two parts , because but two places ( spiritual Sodom , and Egypt ) are litterally exprest : For , Christ was not crucified in Sodom , nor Egypt ; But a third place ( both in Type and Antitype ) is as clearly infer'd , as if it had been litterally exprest : to wit , In the Type that bloody City of blind Devotion ( Proud , Factious , Pharisaical Jerusalem ) where our Lord was crucified : So this Antitype City necessarily infers a third ( spiritually proud , factious , hypocritical ) Polity , that ( though not primarily ) should , especially , crucifie Christ Mystical , and kill his Witnesses Rev. 11.2 . Dan. 7.25 . But , Some ( not thus satisfied ) say , That City was but one : So say I , so say the texts ; but , that it subsisted of a threefold matter , or of three parts , the texts say expresly ; And their dead bodies shall lie in the street of the great City : There that City is but one ; But called , spiritually Sodom and Egypt , where also our Lord was crucified . There 's the three parts , or threefold subsistence of that City ; And the great City was divided into three parts , chap. 16.19 . There 's that City , in existence one , but of a threefold subsistence imply'd . Some observe , That Jerusalem ( at the destruction of it ) was divided into three parts . The learned Hammond observes , That Rome Imperial was ( at its destruction ) divided into three parts ( Hoathens , Hereticks , and Orthodox much Apostate in manners : And the text saith expresly , That his City ( the Decapolity of Papal Rome ) should be ( about the time of the dissolution of it ) divided into three parts . And why into three parts at its dissolution ; but because it was , at first , constituted of three parts , and subsisted of the same three parts , after the constituting of it : to wit , of a sensual , secular , and spiritual matter , called Spiritually , Sodom and Egypt , where also our Lord was crucified ; because serving the lusts of the flesh , the lusts of the eyes , and pride of life , and misled by a threefold wisdom of worldly folly ; The wisdom of this World ( saith the text ) is Sensual , Earthly , and Devilish . This threefold City subsisted ( as the three parts of it ) of this threefold matter aforesaid ; not distinguished by distance of place ( though not wholly without that ) nor by an unmixt juncture of the matter , gross , and entire ; because commixed ( at least in a great measure ) by a promiscuous confusion . For Example , The Composition of Pilulae Ruffi , is made up of a threefold matter ( Myrrh , Aloes , and Saffron ) not of each unmixed ; but this threefold matter , incorporated , makes one Mass , wherein each part hath , notwithstanding , its peculiar propriety , and operation ; So these three sorts of Professors ( the Profane , Proud , and Worldly ) made up ( as one Mass ) this great City ( the Decapolity of Papal Rome ) by a promiscuous complication of all three . Therefore , the threefold division of it is , or may be , much after the similitude of that threefold division of Rome Imperial , observed ( as aforesaid ) by the Learned Hammond . We shall examine and compare the threefold sub-antitype in our Saviours time with its Prototypes , and their and its Antitypes : And , First , There was then ( in Judea , and Jerusalem ) a sensual subantitype-part , whom the proud Pharisees called Sinners , and our Saviour , Publicans and Harlots : These were ( for sensuality of life , and dissolute loosness ) indeed Sodomites in Judea and Jerusalem , and agreed well with Sodom as their Prototype , and with their Antitype Spiritual Sodom , which is only such loose dissolute professors in all Sects of the Papal Decapolity , as ( under some careless , trivial form , and profession of Christianity , or , perhaps , even without that ) follow after Sensuality , as the Sodomites did : The wisdom of this world ( saith the text ) is ( first ) Sensual . Secondly : A second sub-antitype-part in our Saviour's time , was the Secular part of Judea , and of its Metropolis , minding ( like literal Egypt ) Earthly things : Pharaoh and his Servants ( to secure that Kingdom by contrary means ) slew the new-born males of Israel ( such Cockatrice-egs are hatcht by covetousness ) So Herod also to secure a Kingdom ( an Earthly Kingdom also ) slew the new-born males of Israel at the birth of our Saviour : Pilate and others exprest the same wisdom ( covetous self-destroying wisdom ) at the death of our Saviour : And what was this second part , but Egypt plainly sprung up ( as a Sub-antitype ) in Judea : Here 's the very identity of the same wisdom , the reality of the same works betwixt both the Secular parts of these two Kingdoms : And this Sub-antitype part ( as it exactly agrees with its Prototype , literal Egypt ) agrees exactly with its Antitype , Spiritual Egypt , whose wisdom of earthly avarice hath the same superscription with that of the Sub-antitype in our Saviour's time , and with its Prototype . This second part seeks ( like Nabal ) worldly gain by that wisdom , and wicked frugality , that produceth indeed ( with the losse of their lives , and souls ) the losse of it . This second part ( these Professors of Woolf-like wisdom and greedy avarice ) are ever very busie in buying and selling ; yet will not buy , but sell the Truth ; or ( if they do ) will pay no price conform and adequate to the worth of it , nor recompence the Witnesses thereof according to their just deserts : Come ( sayes Pharaoh , when he went about a work of this wisdom ) let us work wisely : And these ( Egypts Antitype ) will needs seem more religious and sober , than Spiritual Sodomites are , and , in buying the Truth , can go a wiser and cheaper way to work , till ( through the folly of this earthly wisdom ) time , truth , and their life are all lost together : The wisdom of this world is ( secondly ) earthly . Thirdly ; The third part in the Sub-antitype was the Pharisaical part , most blind , proud and bloody : We find the Prototype , by our Saviour himself , thus exprest : O Jerusalem , Jerusalem , thou that killest the Prophets , and stonest them that are sent , &c. Mat. 23.37 . That is , The Hierusalamites , Apostate Predecessors ( their Prototypes in pride and cruel Persecutions ) killed the Prophets , and stoned those that were sent unto them : And their succeeding Sub-antitype ( the Pharisees in our Saviour's time ) followed , or rather far exceeded their examples for factious pride , and blinde and bloody ignorance : They ( by heady prejudices , rash censures , and wicked surmises ) persecuted the Apostles , killed the Saints , and crucified Christ the King of Righteousness : The same wisdom of spiritual pride works in their Antitype the same wickedness , serves to kindle Seditions , to create Cavils , to multiply contradictions against the Truth and its Witnesses , and to raise much strife of words to wicked purposes , as their Type ( the Pharisees ) did against our Saviour ; Of whom he expresly said ( which is rather more true in their Antitype ) You are of your father the Devil , &c. The wisdom of this world is ( Thirdly ) Devilish . This third part in the Prototypes , and the Sub-antitypes , was most infamous for cruelty : And this third , Antitype-part ( in all Se●s of the Papal Decarchy ) is the most direful impugner of Gospel-Truth , and persecutor of the Witesses of it . But I have spent time too much about this trivial Cavill . This City therefore ( we clearly see ) subsisted ( at its first building ) of three parts , as it was to be ( before or about its final dissolution ) divided into three parts . And Secondly ; It 's called spiritually , Sodom and Egypt , where also our Lord was crucified , as an aggregate of all three , in the first building of it : But called Babylon in its dissolution , because divided ( as Babel into speeches ) into a confusion of many modern Sects and Sub-divisions , but chiefly into three parts . That this City subsisted of three parts , is proved sufficiently : But what that City ( so subsisting ) is , remains to be further proved ; which I shall shew in part here , but more fully when I come to handle the Epocha's of the six Vials and six Trumpets synchronizing therewith , in 1260 years : For the most judicious Writers ( so far as I find ) are apt ( more or lesse ) to mistake this City . The most ( or almost all ) Orthodox Writers misconceive that City ( in Apoc. 17 & 18 chapters ) to be Papal Rome , and the same City in the 11th & 16th chapters ; because that City ( in the 17th and 18th chapters ) is called Babylon the great ; and that City in the 11th chapter is in the 16th chap. so called also ; wherein their grosse mistakes may be clearly manifest . For , That City ( called Babylon the Great in the 17th and 18th chapters ) was ( more properly and literally ) the literal City of Rome Pagan and Imperial ; because five of her heads were faln , and the sixth existed when John wrote , which was above three hundred years before the first head of Papal Rome did , or possibly could aspire : For , Intus existens prohibet alienum ; It was impossible for Rome Papal to rise up in power , until Pagan and Imperial Rome ( that letted , and should lett her rising up ) was taken out of the way , as the Apostle expresly foretold , and I shall prove from primitive Fathers in its due place , 2 Thess . 2.7 . Herein the learned Hammond ( in expounding those 17th and 18th chapters , to intend Pagan and Imperial Rome ) did not much deviate ; for they did not intend Papal Rome otherwise than as that City in the said chapters ( to wit. Pagan Rome ) was the penultimate Antitype of Prototype Babylon , and might be ( in some respects only ) a Prophetick shadow of her immediate Antitype , Rome Papal ; And Shadows and Substances are distinct things . But , That City in the 11th and 16th chapters ( called also Babylon the Great , ver . 19. ) was ( contrary to the tenents of many learned Writers ) Rome Papal only , without the least relation to Pagan Rome ; because we find it standing under the six Vials and Trumpets , and falling under the seventh Trumpet and Vial , whom Rome Pagan and Imperial never reached ; And so the most reformed Writers , almost generally , maintain : That the transactions of the seven Trumpets and seven Vials respect Papal Rome only , though they miserably ( if I may say it ) confound those Vials and Trumpets , and transactions under both . But , The Epoche of the six Trumpets , or ( which is all one ) of the Witnesses Sackcloth-Prophesie , is 1260 years , chap. 11.3 . And the Epoche of the six Vials of the Plagues , and Wrath of God , or ( which is all one ) of the Witnesses smiting the Earth with all Plagues , was 1260 years , chap. 11.3 , 6. And the Period of the sixth Trumpet and sixth Vial conterminates ( as the beginning of the first Trumpet and first Vial began ) the duration of this triplicit Decapolity of Papal Rome , ch . 11.13 , 15. ch . 16.17 , 19. Therefore , this threefold City of Papal Rome must have ( of necessity ) the same Epoche of 1260 years , with the six Vials and six Trumpets ; And that more inevitably , because that time is also the expresse predicted duration of this City ( treading under foot the holy City ) and of her proper head , ch . 11.2 , 3 , 8. ch . 13.5 . And this may make the premises no lesse than fully concludent . But , The proper Epoche of Pagan Rome ( from the time that Pompy reduced Judea under its Jurisdiction to the dissolution of it ) was about 460 years , which are 800 years lesse than was the Epoche of this threefold City : Therefore , it follows irrefellibly , That this City ( called Babylon the Great , in the 17th and 18th chapters ) must of necessity be the literal City of Pagan and Imperial Rome . But it follows inevitably , That this City , in the 11th and 16th chapters ( called also Babylon the Great ) must be the tenfold Tripolity of Papal Rome . Nay ( say some ) that City in 17th and 18th chapters is one and the same City , because both have one and the same Names , and are both called Babylon the Great . I answer : Prototype , or literal Babel , was called Babylon the Great , Dan. 4.30 . Therefore that City in the 17th & 18th chapters , and that in the 11th & 16th chapters , must be Prototype and literal Babylon , because they have the same Epithet and Appellation ; Sed faedissima foret inconsequentia : This absurdity is most shameful : For , Prototype Babel only was , in her time , Babylon the Great , Dan. 4.30 . And Rome Pagan and Imperial was ( as the penultimate Antitype ) Babylon the Great , only in her time , Rev. 17.5 . & 18.2 . And so Rome Papal ( a Spiritual City , containing sometimes ten Nations ) was ( and she only in her time ) Babylon the Great , Rev. 11.8 . & 16.19 . This the Reader may carefully observe , and seek diligently to discern the distinct intents of those Texts to avoid confusion : For such dangerous and universal mistakes in Scriptures are the seeds of wicked Sedition , of endless Dissatisfaction betwixt Dissenting Brethren , and oppose Truth and Peace . But all Papists , and some Reformists , will have all those Texts to intend Pagan Rome only , which is true only in those Texts of the 17th & 18th Chapters : But those Texts in the 11th and 16th Chapters , hold forth Papal Rome only , as we have proved , and shall further prove : Therein all Papists , and some Reformists ( though not mistaken in the former Texts ) are much mistaken . But , Secondly ; All Reformists besides will have all those Texts to hold forth Papal Rome only , and thereby strengthen the hands of the Papists exceedingly against themselves , and against the Truth : For ( say the Papists ) That City in the 17th and 18th chapters ( we are sure ) was Pagan and Imperial Rome , which is so clear from the Texts , that it 's impossible to have the least Plea for any just ground against it ; Because five of its heads were faln , and one existed when John wrote , which was above 300 years at least ( as the Reformists themselves affirm ) before Rome Papal was in being . But the Reformists themselves , almost generally , confesse with us , That all the said Texts hold forth one and the same City : And we certainly know ( by irrefellible record from Sacred Scripture and Church-History ) that the City in the 17th and 18th Chapters , was Pagan and Imperial Rome , and we are sure it 's one and the same City ( for that the Reformists themselves confess ) with that in the 11th and 16th Chapters : Therefore that City , in all the said Texts , must be ( even by the necessary and inevitable concession of all Reformists ) Pagan & Imperial Rome , and hath not the least relation ( though all Reformists , confessing it indeed , affirm the contrary ) to Papal Rome : wherefore ( not the Scripture , but ) the Reformists ( by their mistakes in them ) charge us with much falsehood ; But the Scriptures themselves charge them as their Corrupters , and our false Accusers : For if all those Texts hold forth ( as all Reformists confess , and we affirm ) one and the same City ; Then that City ( we are sure ) must be Pagan and Imperial Rome ; for those Texts in the 17th and 18th Chapters , intend ( against all contradiction , or any plea to the contrary ) Pagan and Imperial Rome . Thus the Protestants ( in a manner joyntly and generally ) give their power against the Papists , to the Papists against themselves , and ( by these and many like mistakes in Scripture ) strengthen their hands against the Truth : Such mistakes ( or this only ) are enough to maintain the Papists ( whom they should reprove and refel ) in their opinions to eternity . And these , and many such mistakes amongst Papists , amongst Protestants , and amongst Professors different from both , keep back ( till they be refelled , and those mistakes removed ) all Societies of dissenting Brethren from concentring in one Spirit of Truth and Peace . But if it undeniably and irrefellibly appear , That those Texts in the 11th and 16th Chapters hold forth Papal Rome only , with her Subdivisions : Then , de illis actum est , their work is done for them : They must be ( as he that had not on his Wedding-Garment ) for ever speechless and remain silent : Or rather they and their Sects , shall ( as the Text foretold ) give glory to the God of Heaven , chap. 11.13 . Benhadad sent Bands of Souldiers to take Elisha in Dothan , but they mistook the City , and mistook the Man , went to seek both in Samaria ; and mistook at first that City also : Therefore , they were far from accomplishing their Master's design that sent them : So the best Writers , and Expositors , are sent by their great Master in Heaven , to the great City of Confusion ( complex of many Sects ) to convert Papists and Infidels , to resel Errors and reform Manners ; to convince and unite dissenting-Brethren . But then here 's the misery : They mistake this City , or the meaning of those Texts that hold it forth : Therefore ( it seems to me ) some of them have cause to fear ( till these , and many like mistakes be removed ) lest they should fall short of accomplishing their Masters design that sent them . Here some strong pleaders for gross mistakes may object , and thus say , Corah and his Company coming to Moses , told him he took too much upon him : But we may much better say of you , You take too much upon you , are very bold , too proud , in thus reproving even the best Expositors . I answer : It 's the strict charge of the living God , Thou shalt not hate thy Brother , but reprove him plainly : And faithfull obedience to this Command is the effect of humility , and fruit of Charity : But they that hinder or oppose this practice , or reprove fidelity in this duty , seem rather to hold forth the pride of the Son of Perdition . Secondly : Nor will I willingly run the hazard of Eli's partiality , and only say , It 's not well done , it 's an ill report , but rather by plain reproof discharge my duty : Is the Church of God ( like Joseph's garment ) all rent ( as by some evil beast ) by means of many gross mistakes and errours in Opinions , and Manners ? And is this a time for many ( if not the most learned and religious ) Writers and Expositors , to multiply mistakes , to encrease errours in opinions and manners , to contend earnestly for them , as if they were the Faith delivered , and to corrupt and deceive themselves , and others by persisting so doing . Nor do I here denote these few , but many ( precedent , subsequent ) gross mistakes , which make men not know whether they should be Papists , or Protestants , or neither ; nor are they certain whose dictates to observe , what Sect to follow : Wherefore do Reformists hold Papists in suspence ? why halt they themselves betwixt pluralities of opinions ? Let them , at least learn to know their mistakes in opinions and manners , or meddle not with Papists : For , till this be first done , they but fortifie the Papists , and their subdivisions in their errours against themselves , and create discords in , and amongst those that dissent too much already : Hence it occurreth , That the Christian World , and even the Church of God , are so dangerously divided , that those divisions threaten to destroy States and Churches : Full conviction , therefore , in few words , may stand in stead in this sad juncture of time , First seek the Righteousness of the Kingdom of God , and Forms ( the strife of these times ) must follow : what true Forms of Godliness ( not repugnant to the present Government ) are , and what the power of it is , will ( I hope ) both briefly and plainly ( in its due place ) appear : For ( not from , but about these ) most , and the most dangerous mistakes arise . Errours in Opinions and Manners are ( in their effects ) wild-fire in the Church of God , and Governments of Men ; So these times too truly testifie : Wherefore , it 's the duty of all to endeavour ( first and above all ) to quench those Church and State-consuming flames : So Discords may cease , dissenting-Brethren be fully satisfied , firm Peace procured to all people : Therefore , this endeavour ( the more it 's contradicted or disowned ) is every man's first and chief duty : But if any Writers think I do them the least wrong by these reproofs , let them plead ; I impetrate no partiality : Let them ( be they few or many ) give their conjoynt Objections in writing : But , if any bring more convincing evidence , I shal humbly and thankfully acknowledge my satisfaction from their hand . But , Secondly , Some may say ; That City in the 17th chapter ( and that in the 18th chapter is the same ) is called Mystery , Babylon : Therefore it must be Papal Rome . I answer ; Rome Heathen and Imperial ( chiefly when the Orthodox , apostate in manners , were supream ) was called Mystery , Babylon ; because her Iniquity , and Mystery of that Iniquity , increased as the Papal Apostacy increased , until she was temporally translated in four hundred and ten , or twelve , and spiritually devolved into Papal Rome : But that this City can be Papal Rome , cannot possibly be credible to any sensible person ( that well considers it ) for the reasons aforesaid , and those that follow . But , Thirdly ; Heathen Rome ( even before apostate Christians had the power ) might be Babel mystical , because she was not literal or Prototype Babel : And thus also she ( in Scripture-sense ) vvas , or might be called Mystical Babylon . But , Fourthly ; The title and epithet of Mystery , vvas more meet for literal Rome , vvhen her Apostate Christians had power , than for Papal Rome at her first commencement : Because literal Rome at last , and not Papal Rome at first , had the greatest Mystery , or deceitful plea , to be the Apostles successors in found doctrine and good manners , for their late predecessors had been such : but they themselves were faln ( say the Texts and Church-history ) to be an habitation of Devils , &c. chap. 18.2 . Therefore St. Jerom himself applyeth all those texts in the 17th and 18th chapters ( as The Purple-Whore , Mystery , Babylon , and an habitation of Devils , &c. ) to Imperial and Christian ( but Apostate ) Rome , and not to Rome Papal : And the Athority of a primitive Father , of so great note , together vvith the record of Scripture , and Church-history , may abundantly counter-ballance the groundless contrary opinions of all other mistaking Writers . For , Fifthly ; Rome Imperial and Christian , but Apostate in Manners , was a Mystery ( a man would think ) of more Iniquity than Papal Rome ever was for many Ages after her first commencement , because she was ( a little before her final excision ) faln to be the Mother of Abominations and Filthiness , ( which Rome Papal , her daughter , inherited ) and became ( Terribilis , miscens Sanctis Aconita , Noverca ) no more a nursing Mother , but a most cruel Stepmother to the then flying true Church , and to the chief of the primitive Fathers : For , her whole Fraternity ( to a man ) conspired against St. Jerom , * as himself witnesseth ; And she became ( as Salvian testifies ) more intolerable for her filthiness , than the very Arrians ( the worst of Sects ) were : The harvest of her Abominations ( her Avarice , Iniquities , and black Conspiracies against the best of Saints ) was ( as Rome Papals sins now are ) fully ripe immediately before her final downfal : Therefore Theodosius ( that great and good Emperour ) loathing to die upon such a dunghil , liv'd with St. Ambrose ; Jerom fled ( as from a Captivity ) from her before her approaching fall , and God called his People out of her , lest they should partake of her sins , and receive of her plagues . But , Contrarily ; Papal Rome ( though mystical also , and called a Spiritual City , chap. 11.8 . ) was called , The place prepared of God to preserve his Church for 1260 years , from the rage of the second Dragon , chap. 12.6 , 14. For , those two texts , in one and the same chapter , are not only a twofold Witness in the Word of Truth , but the Experience of Ages doth also witness ; That there was never any other place , that ever did , or possibly could preserve his Church in such sort so long , but only Papal Rome with her Subdivisions : She was more a Nursing-Mother , than a Stepmother , for about eight hundred years , to the Gospel-Church , a fit place prepared of God for her defence as aforesaid , and ever had , and still hath ( which the sequel will clearly shew ) a reverend esteem for St. Jerom as chief of the primitive Fathers , whom Apostate Rome primitive ( by joynt confederacy ) conspired against : Therefore , this City in the 11th and 16th chapters ( and not that in the 17th and 18th chapters ) must be the tenfold Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or City of Papal Rome , humbled , and somewhat reformed at first ( and so prepared of God ) by the then late dreadful fall , and translation of Imperial and Christian Apostate Rome : I pass by ( for brevity in this place ) those several joyful Acclamations and Alleluia's of the Church in the 19th chapter , which she exprest in , under , and at the beginning of Rome Papal , after the fall of Christian Apostate Rome ; which Alleluia's , as also above 800 years of the first Dragon 's binding , fell out , and were fulfilled in the first times of the Beast , and false Prophet Papal , chap. 19.20 . & chap. 20.4 . But the perfect dilucidation of these things ( though intelligent Readers may at present perceive them ) appertain to their due places in the sequel , where we handle them at large . Sixthly ; This threefold City , and the Holy City co-indent in a contrariety : But the Court without leave out , for it is given to the Gentiles , and the Holy City shall they tread under foot , &c. chap. 11.2 . The Holy City : There 's the City of God ( the Gospel-Church ) troden under foot . They ( those Gentiles that trod her under foot ) There 's this threefold City , in the 8th verse more fully set forth . Both are Cities : Therein they co-indent . The Holy City shall they tread : There 's their enmity , or contrariety . This contrariety , and its cause , is threefold . And first , The Holy City is contrary to Spiritual Sodom , in opposing sensuality . Contrary to Spiritual Egypt , in impugning sordid tenacity . Contrary to Apostate Salem , in opposing factious pride and ignorance . This threefold opposition from the Holy City , is the sum of all Christian duty : Herein ( or in nothing ) must all Ministers exercise their Preaching , and they , and all Saints their practice , for their own Salvation , and examples to others . The contrary opposition from this threefold City , is the summe of all iniquity in the tenfold body of the Apostacy of Antichrist : What that threefold Iniquity ( because wrapt in the darkest mystery of deceit ) is , we shall shew in its due place , and so seek to remove many gross mistakes , in manners , amongst all Sects , Societies of dissenting Brethren , and ( too much ) amongst true Saints , that so men may better know how , and what to reprove , or preach against , and a right means to true peace and prosperity plainly appear : For , How shall they preach ( the Text sayes ) unless they be sent ? And we may say ( I say not of all ) of too many ; How shall they be sent to reprove , that know not how to reprove ? or to preach , that know not what to preach ( know not what Manners , what Opinions to approve , what to preach against : ) By this means deadly strife and discords are built upon mistakes frequently every where ; but Peace inviolable is not , built upon the pillar and ground of truth . But The Holy City or true Church , is no literal , but a Spiritual City : For her Type ( the Jewish Church ) was a Spiritual , and no literal City , but sometimes scattered in all the 127 Provinces from India to Ethiopia , Esth . 8.9 . & 9.30 . So her Antitype ( the Holy City , or Gospel-Church ) is no literal , but a Spiritual City , scattered in many Nations and Church-Societies : Her Saints sit down , some in Spiritual Sodom ; some in Spiritual Egypt , some in Apostate Salem ; Some are setled in this Society of dissenting Brethren , some in that Sect. And so her Antithesis ( Papal Rome , called Babylon the great in the 16th chapter ) is no literal , but a mystical City , because called ( spiritually called ) Sodom and Egypt , where also our Lord was crucified , chap. 11.8 . And because extended as far in all Sects and Nations as the Holy City ( troden by her under her feet ) is scattered . For , Seventhly ; This City ( say the texts in the 11th & 16th chapters ) was a great City ; Nor Sodom , nor Egypt , nor Pagan Rome , nor Apostate Salem , could ever equal her greatness : Literal Egypt was a large Nation , and the place ( to the whole Type-Church ) of her refuge , and defence from the famine : So this City ( called expresly Spiritual Egypt , chap. 11.8 . ) was also the place prepared of God for the whole Gospel-Church ; Her place ( I say ) of refuge and defence from the face of the second Dragon for 1260 years , chap. 12.6 , 14. Wherefore , As Type - Egypt was a National City ; So this City ( Antitype - Egypt , complex of many Sects and Nations ) is a City of Nations , and so the Text expresly asserts , v. 9. And they of the People , and Kindreds , and Tongues , and Nations , &c. And Nations ; And what of them ? shall see their dead bodies ; where ? in the street of this great City , ver . 9. This City ( as Egypt was a Nation ) was a City of Nations : That those Nations in this City were at least ten , we shall shew in the sequel . But Literal - Rome ( that now is ) is ( by the estimate of many Writers ) but the tenth part in extent to Pagan - Rome : And it were very absurd to imagine , that Rome that now is , ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of modern Writers ) but the tenth part ( as many modern Writers account ) of the greatness of Rome-Pagan , can be Babylon the Great , or the tenfold Body of the grand Apostacy . Herein , therefore , Papists , and Reformists are both mistaken : All Papists ( few or scarce any excepted ) misapply all those texts in the 11th , 16th , 17th & 18th chapters ( that mention a City ) to the City of Heathen and Imperial Rome , and bless themselves in their security , as not at all concerned therein : In those texts of the 17th and 18th chapters they are not mistaken ; but much mistaken in those texts of the 11th and 16th chapters , which intend ( as we have proved , and I shall further prove ) Papal - Rome only with her subdivisions . But , The Reformists mistakes herein are twofold : For they misapply all the said texts to Papal - Rome , to which those in the 11th and 16th chapters only ( and not those in the 17th and 18th chapters ) appertain . Their second mistake herein is manifest : for they misapply all those texts to Papal - Rome , and intend thereby Rome-Literal : But the City ( in the 11th & 16th chapters intended ) is no Literal , but a Spiritual City , complex of many Sects and Nations , as the texts themselves expresly shew , and we have fully proved . Howbeit , I deny not , that Rome-Literal ( that now is ) is one chief Spiritual Metropolis in the Decapolity of the Apostacy of Antichrist , and may fall by fire or sword like other Cities ; But the Decapolity , or tenfold City aforesaid , is the Spiritual City properly intended in the texts of the 11th and 16th chapters , as those in the 17th and 18th chapters held forth Rome-Heathen and Christian , apostate in manners , by whose fall in 412 , Rome-Papal ( or this tenfold City of Apostacy ) rose up . Weapons made up of mistakes are powerful means to destroy all those that use them , most dangerous to the true Church . Such weapons in her hands against Papists , or others , will never prosper : Let it therefore be her chief care to cast away those weapons far from her . Lastly ; These two great Cities ( Pagan and Papal Rome , both called Babylon the great ) are further sigually different and distinct : In their times , stated . In the durations of those times . In their sins . In their Plagues . In their Times stated ; The last beginning , when the first ended , about four hundred and ten or twelve . Secondly ; In the durations of those times : The proper Epoche of the first being but about 460 years : But , of the second , 1260 years . Thirdly ; In their sins : The sins of the first being ( for the most part , or until she drew near her dissolution ) literal and sensual ; But , of the second , more spiritual . And therefore . Fourthly ; They signally differ in their punishments : For , the Plagues of Heathen and Imperial Rome ( she being a literal City , and her sins more literal ) were literal Plagues ( As , literal Death , Famine , Fire ) chap. 18.8 . But Rome-Papal ( she being a spiritual and an expansive City of ten Nations ) could not be capable of a literal circundation by an Army , nor of being consumed by literal Famine and Fire : Her Plagues ( she being a City of another nature ) are expresly set down to be of another kind , chap. 11.13 . & 16.18 , 19 , 20 , 21. As by a tenth part of her falling , And the rest glorifying God by sincere repentance , and true conversion , ver . 13 , &c. And this City ( by this , and all these undeniable demonstrations ) is the threesold City of Papal - Rome , ( containing many Sects and Nations ) which the texts in the 11th and 16th chapters intend only : But I am ashamed to insist thus in reselling such plain absurdities ( though it be some fault in Saints ) of fond pleaders for errours in opinions and manners : Let the Reader observe the further refutation of like mistakes , as he finds them in the sequel . This Cities triplicity , and what this City is , thus fully proved , irrefellibly proves these truths : First , That the Churches Antithesis cannot be any one single Person , City , Sect , or Nation ; but a threefold Politick Body , complex of many Persons , Sects , and Nations . Secondly , That this threefold City , and the holy City , are Synantitheses , or contrary to each other . Thirdly , That this contrariety betwixt both consists ( on this threefold Cities part ) in sensual profaneness , worldly avarice , and spiritual pride . And ( on the Holy Cities part ) in that sound Doctrine and sobriety that brings equity . Secondly , in Mercy . Thirdly , In Veracity , or Fidelity to keep Gods commands ( what is possible ) without violation : And these three are the three fruits of Faith , Hope , and Charity : For ; He , that hath unfeigned faith , feareth God ; He , that fears God , is careful to judge , and do ( as for and before him ) righteous judgment : Righteous judgment ( the root of obedience ) is the more proper fruit of faith : For ; the Doctrine of true faith teacheth righteousness , and true faith it self layes hold on Righteousness unto justification , and ( by exerting righteousness ) shews forth Sanctification . Secondly , He that hath true Hope , hopeth for mercy from God , and therefore sheweth mercy to men : Mercy is the more proper fruit of hope . Thirdly , Fidelity to keep Gods commands ( the fruit of Charity ) is umbelicus obedientiae , the bond of obedience and Girdle of truth , without which all good works of mercy and equity fall away , and Faith and Hope have no force : If you love me saith our Saviour ) keep my Commandments : Veracity or Fidelity ( the fruit of love is the keeping or a sincere care to keep Gods commands , conform to Gospel-rule : This , thus far , may briefly serve ( as a Synopsis of the Body of Divinity ) to shew that the Mystery of God , and the Mystery of Iniquity ( with the Series and Effects of both ) are , which the sequel will shew at large . It is needful here ( before I proceed ) to shew the evils , mistakes in opinions and manners produce , with the necessity and difficulty of their removal : The removing of them ( as the only one thing necessary ) is of transcendent utility : For , if God not sparing Moses , his friend ) would have kill'd him because he had not circumcis'd his Son , how much less will he spare these that espouse ( the real uncircumcision ) errours in manners and opinions instead of the knowledge of the truth and practice of is : Therefore , not to remove them is most dangerous , the greatest misery ; their removal the greatest mercy . The World ( saith the Text ) lyeth in wickedness : That is , all its parts and subdivisions ( I wish true Saints were free from this fault ) lie ( like Birds caught with Lime , or Jonah wrapt in weeds ) in the wickedness of errours , in opinions and manners ; therefore the Plagues of the wrath of God ( the hail stones of his ire ) are so vehement , accute , fierce , and frequent ; from which Plagues ( that threaten perdition ) they can no way fly , but by removal of those mistakes : little safety to themselves ( without that ) can they look for ; nor hope to have any firm unity , or faithful amity from Professors of different perswasions , Papists , Turks , nor scarce one with another : Every man ( till missuppositions in opinions ) ( the seeds of miserable dissention , and perfidious enmity ) be removed ) must have just cause to fear from all hands , and say Perditus ensem Haesurum Jugulo jam puto , jamque meo : It is therefore high time that Men and Saints seek to remove those mistakes , that threaten to remove them from the Earth . All mistakes ( by full and friendly conviction ) may be removed , when violence avails nothing ; The hardest knots are easily untyed by gentle loosening , when pulling hard the cords ties them the faster : This is the means to remove those mistakes , and that the means ( the only means ) to remove those plagues . But Secondly , So great is the difficulty of this Christian duty , that few are sound fit to discharge it , Therefore whiles many pretend to remove mistakes , they make many , and remove none : For , all Professors ( few excepted ) are wilful ( by earnest contending ) to defend their errours in opinions and manners , as the strong man that kept the house , would not forsake his holds . Therefore the world sits in darkness by means of mistakes : because the written Word ( the derivative Fountains of Light ) are darkened by them ; so that men draw missuppositions for truth , from them , and rather multiply than remove their errours in opinions and manners . The smoke ( saith the Text ) of the bottomless pit , darkned the light of the Sun , and the light of the Air ( possibly the light of Reason , and the light of Religion ) and what was that smoke but mistakes ( instead of truth ) exalted , that even the Scriptures are darkened thereby ; therefore , the inevitable necessity of their removal is manifest . But As this Christian duty is the chief duty of all ( of all Ministers and Magistrates especially ) so the difficulty to discharge it further appears from those oppositions that attend it : If any man ( fit for it ) does endeavour it , so far is he from finding due assistance , that all envious competitors of pride and ignorance ( as Corah's Company against Moses ) cry out against him , as one that boasts in vain , seeks praise of men ; they tell him he 's too proud , and takes too much upon him : For it hath ever been the Infallible character and practice of proud Hypocrites , to deprave , in ( this manner , those men : Howbeit , the ingenuous concession of very many ( convinced of their mistakes , ) I must acknowledge . But the chief strength of all difficulties , in the discharge of this duty , is from the censorious and rash detractions of many of the most Learned , and seeming most Religious that mistake ( of all mistakes the most dangerous ) the rash Spirit of truth contradicting pride for the spirit of truth , not knowing of what spirit themselves are : For , even they ( if any man be fit for this duty ) detract ( as if they were impatient to abstain from unbridled temerity ) from his works before they know them , from his words before they hear them , and from his writings before they read them : So are they too ready to aspire unto that Pharisaical pride by which Christ was crucified , and fall into the condemnation of the Devil ; whereas , were they so noble as not to censure before they see , hear , or read , they might possibly find no cause of cavil , nor perhaps of dispute : And this is all I humby request at their hands . The Priests of the Lord bore the Ark upon their shoulders , so should all Saints support the truth ( which the Ark figured ) in Theory and Practice ; But ( nititur hoc humer is hominum genus ) this sort of censorious men ( I say not men of any sound judgments ) set to their shoulders ( not as the Priests of the Lord to support the truth , but ) to cast it down to the ground , and tread upon it , that so ( minding the praise of men , and private gain ) they may establish their own brain sick conceits for substantial truths : These are men ( for the most part ) of much confidence , that consider little ; Men of much velocity in lavish loquacity , whom the multitude admires ; Too quick to move a question , to make objections ; most slow to see , and remove mistakes ; Men prodigal in endless disputes of verbal impertinency : From these men the most irrational and greatest oppositions arise to retard all hands held forth to discharge this needful Christian duty : But he that minds this necessary and indispensible duty to God and man , must not regard ( besides sordid neglects ) the worst insolencies of vile ingratitude , nor many difficulties , I shall therefore humbly endeavour , in this Treatise , to remove those mistakes in Opinions and Manners , that chiefly hinder the true Prosperity and Unity of all Church-Societies , Sects , and Nations . CHAP. V. Which of those three Heads of the aforesaid threefold City was the chief Builder of it ; or when , and by whom it was built . THe Founder of it was the false Prophet : For the times and the Laws ( saith Daniel ) were given into his hands , Chap. 7.25 . That is , dominion over all Powers Spiritual , and over the Potentates of the Earth was given him , therefore he was the fittest , and most able to be the Master builder of this threefold Mystery of Iniquity . He began to build about the year 407 , and had brought his Fabrick to a good forwardness ( had almost finish'd it ) in 607. The threefold matter of which he made it , what it was we shewed before , and likewise its threefold form : Of that threefold matter ( sensual , worldly , and proud Professors ) he made Antichrist sensual , secular , and spiritual in the once Decapolite pale of Pagan Rome , and brought all those three into one great City , called ( saith the Text ) Spiritually Sodom , and Egypt , where also our Lord was Crucified . He also bound the three Heads of it ( the Dragon , the Beast , and himself ) in a seeming firm bond of deceitful amity : Connubio aajanxit stobilitria Numina mundi : He bound Antichrist sensual , secular , and spiritual , and those three Heads of their triplicit body ( as it were ) in a bond of Wedlock : The tenure of that Obligation was the false Prophets supposed Catholick Religion , confirmed by many dreadful , false miracles ; Doctrine , for the most part , fundamentally sound , but shallow ( carelesly , contentedly shallow ) and by his peremptory claim of priority from his pretended right of Apostolick Succession . The Premisses are plain : First from Scripture , Rev. 13.12 . And he causeth the Earth and them that dwell therein , to worship the first beast : For , that beast ( next himself the Head corner-stone ) was the strongest support of his City of Apostacy ; therefore it follows , and he deceiveth them that dwell upon the Earth by means of those Miracles , which he had power to do in the sight of the beast , ver . 14. That beast was the seven headed Hydra of Rome-Papals Power Secular , that bod ten horns ; and all ( though not at first ) crowned , Rev. 13.102 . He causeth ( saith the Text ) the Earth to worship the first beast ; to wit , that beast , that is , he ●new by deceit them that dwell upon the Earth ●as supposed living , but indeed dead stones ) into the building of this threefold City , and made that ten crowned beast ( though he intended himself Supream ) : Secular head of it : For , what was this Unity or Grand Faction of Iniquity ( thus wrought by the false Prophets deceit , upon those that dwelt upon the Earth ) but the tenfold body on Apostacy , which the false Prophet built by rallying the Nations through his lying miracles , which he wrought in the sight of the first beast : Thus , and by this means , chiefly did the false Prophet build this threefold City , as it appears plainly from Scripture , and will no less appear , in its due place , from Church-History . He also ( by that beasts joynt help ) built this City , therefore the Text saith : And he deceiveth them that dwell upon the Earth by means of those miracles which he had power to do in the sight of the beast : And why in the sight of the beast , but that he might be assisted by him ? The three Heads were co-assisting this building , the Dragon afforded matter and power , the beast was the Magazine of both , and made ( by the false Prophet ) the instrument to use that matter , and power to perfect this threefold City ; the false Prophet was the Master builder of it : For , the Dragon ( by the false Prophets procurement ) gave his power and Authority ( the Supremacy therein ) to the beast : And the false Prophet was the disposer , or chief orderer of it , that he might usurp Power over all unto himself ; therefore , he sought to strengthen that beasts hands exceedingly , subjugating by deceit the Nations under him : And therefore the Text saith , he deceiveth those that dwell upon the Earth by means of those miracles , which he had power to do in the sight of the beast : Miracles were for confirmation of Doctrine , and to ratifie the Offices and Messages of Prophets and Apostles , Exod. 4.5 , 8. Heb. 2.4 . So the false Prophets miracles terminated ( as in their next and immediate effects ) in the deceitful confirmation ; First of his message , and next of his seeming , sound , or somewhat Fundamentally sound , but shallow Doctrine , which was ( though Homousian , and so far fundamentally sound ) both carelesly corrupt and shallow . And first , To confirm his pretended Apostolick message to them that dwelt upon the Earth , that he might build the Nations in the political body of his beloved City , and make them ( by deceit ) the matter of it ; therefore the false Prophet pretence to be sent to preach ( for how should he preach unless he were sent ) was one principal means , at first ( and in all his Sects ) whereby he deceived them that dwelt upon the Earth : And this means ( his supposed message or pretence to be sent to preach ) is the first means in order , whereby he deceived them that dwell upon the Earth , and built this City . The second means was ( the next , and immediate end of his pretended message ) his Doctrine of deceit , which was somewhat fundamentally sound ( as we shewed before ) but carelesly corrupt and shallow : For such Doctrine served best to make him deceive , and be deceived . The third means ( and that in order to confirm both his message and Doctrine , was his false miracles : And he deceiveth them ( saith the Text ) that dwell upon the Earth by means of those miracles &c. where we clearly see , that the Spirit of truth asserts : That the false Prophets chiefest power to deceive the Nations was ( as the fountain of deceits ) in his false miracles : For , the Text saith not ; He deceived them that dwell upon the Earth by his false Doctrine , or pretended message ( though he did that by both ) but he deceiveth ( saith the Text them that dwell upon the Earth by means of those miracles , &c. Every simple Impostor can deceive by unsound Doctrine , but these miracles which the false Prophet wrought , were ( as it were ) miraculous deceits : Those miracles , what they were , and when , and how wrought , we shall shew afterwards . Them that dwell upon the Earth : There 's the matter of this threeforld Cities building . And he deceiveth them , there 's the manner and chief means ( in his Apostolical pretence , doctrine , and miracles ) by which he built this threefold City . He ( the false Prophet ) there 's the Master-builder or it . And , If he had power , in such sort , to deceive them that dwelt upon Earth , and could thus compel , frame , and mould the Nations by deceit ; then he must needs have power to deceive the second Dragon ; did deceive him , caused him to accord with the wounded beast , and give him his power ; and caused both to communicate , or consign their powers to himself , Rev. 13.2 , 4. Dan. 7.25 . For , there were two Dragons as we shewed , and shall after more fully shew : The first was Rome Pagans power secular till about 324 , when his former might was much abated : But he retained some strength till about 412. The second Dragon was , at first , the prevailing power of the Nations of the North , that began to translate Rome Imperial about the year 407. This second Dragon ( by his military atchievements , and enrichments thereby ) became the fountain of power to Papal Rome , and a free dispenser of it : For , he gave his power , seat , and great Authority ( the Supremacy therein ) to the ( by himself wounded , but after Decadiademick ) beast secular , and papal . But the false Prophet , that seduced the Nations , deceived this second Dragon , opened his mouth of deceit ( and the earth opened , saith the text , her mouth ) and swallowed up that Dragons mighty floud , chap. 12.15 . He in some sort swallowed up that Dragon also : That is , He ( the mouth of the earth , or Oracle of that mouth ) drew by deceit that Dragon with his forces , and Nations , to embrace the unity of the Church of Rome , which was chiefly done from about 407 , in the space of 200 years . He gave ( but the false Prophet perswaded him to give ) his seat and power ( the Supremacy therein ) to the then rising beast secular , and Papal , and perswaded both to give , or submit unto himself the pre-eminence of power : For , the first five hundred years ( after the false Prophet began to put his deceitful hand to this wicked work ) were times of reciprocal donations , and receptions of great gifts to , and from the Dragon , Beast , and false Prophet , and from those that dwelt upon the earth : And so the text saith expresly , Rev. 11.10 . And they that dwell upon the earth shall send gifts one to another : As we shall also amply shew ( in its due place ) from Church-History : therefore , those gratifying times , by sending gifts one to another , were the false Prophets chief edifying times , wherein he was most successful in building by deceit , this threefold City : For , as Christ ( that Prince of true Prophets ) built his Church upon the sure rock of truth ; So , this false Prophet Bicorne , built her Antithesis ( this threefold City ) upon the seeming rock of false appearance and deceit . And , that it was the false Prophet that built this City by deceit , the text expresly tells you , chap. 19.20 . Where this grand Master of false miracles is expresly called , the false Prophet that wrought miracles before the beast to deceive : He had the unhappyness to tie ( not the True-love-knot of Christian Charity , but ) ternos , tribus nodis , colores , three heterogene twists in a threefold cord of wickedness . That threefold twist was begun ( but weakly begun ) about the year 407. But , about the year 620 , it was a threefold cord not easily to be broken : then the false Prophet seemed somewhat to slack his hand : that work never went on so well after : But about 250 years before Atropos should cut that cord by a final excision ) it began to be divided into three parts , and much raveled into Modern Sects : Into three parts , perhaps Papists , Turks , and dissentors from both : And the great City ( saith the text ) was divided into three parts . Lastly , To these Arguments , and Scripture evidences ( sufficiently proving that the false Prophet was the Master builder of this threefold City ) we shall add Church History for the full , and irrefellible proof of it : But that would take up more time , then I can spare otherwise then in its due place . CHAP. VI. What the Epochaes of those three Heads , and of this threefold City ( all synchronizing with eight other ) are . WE shall first unfold the meaning of the word ( Epoche ) because some may except against the usual acceptation of it . Aera , Epoche , Olympias , Lustrum , &c. are computations of times . Lustrum is not the first year of five ( though that be the beginning of it ) but the space of five years . Olympias pro quadrennio usurpatur , is the space of four years . Aera significat numerum computum , & propriè terminum a quo numeramus , is the computation of time from its beginning , but , more properly , the beginning of it . But Epoche is a word , literally , of a much fuller expression , and signifies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principium ( though it comprehends that ) but is the time of any thing from the beginning to the end of it . Epocha ( say some ) ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , retinere , sistere , is the retention or duration of the time of a thing . Epocha ( saith another ) intervalla dicuntur , quòd in illis sistantur , & terminantur mensurae temporum , are the spaces betwixt two termini , which ( as the first , and last parts of those Epochaes ) begin and end the durations of them . Epocha Apocalypseos ( saith Mead ) sive statueris principium , &c. If they have a principium , they must have a Period , and consequently an Interstitium of time betwixt both : I might make the like irrefellible inferences from many Authors , that thus take the word for two termini , and the duration of time betwixt both : And thus I take the word ( Epoche ) especially , because it serves best to explain my meaning in this Treatise . The Intervalls , or Epochaes , I shall here insist upon , are in all twelve ; And all twelve synchronize in the same duration of 1260 years : we shall first propose , or nominate all , and after prove them . The first , second , and third Epochaes are of the Dragon , Beast , and false Prophet ( that Cities three heads ) and are proved from these texts , Apocal. 16.13 . chap. 12.14 . ch . 13.5 . Dan. 7.25 . chap. 12.7 . The fourth is of that threefold City of the same duration , and is proved from those texts aforesaid , and sundry others . The fifth is of the Churches flight and defection . The sixth is of her duration in her place prepared of God : And these two Epochaes ( which mutually unfold each other ) we shall prove from Thes . 2.3 . Rev. 12.1 , 6 , 14. The seventh is of her being troden under-foot of the Gentiles , proved from Rev. 11.2 , 8 , 9 , 10 , 11. The eighth is of the death of the Witnesses ( not so killed , but as they might Prophesie in sackcloth all the time of their lying dead ) which we shall shew from Rev. 11.7 , 9 , 11. and from other texts . The ninth is of the Witnesses prophesing in sackcloth , proved from ch . 11.3 , 6. ch . 12.6 , 14. The tenth is of the sounding of the six Trumpets , proved from the texts aforesaid , and ch . 10.6 , 7 , &c. The eleventh is of the pouring forth of the six Vials , proved from Rev. 11 6. ch . 16.17 . The twelfth of the restraint of Spiritual rain , proved from ch . 11.3 , 6. Luke 4.24 . James 5.17 . Lastly , We shall give an Epitome of the denominant matter , and transactions of these twelve Epochaes for 1260 years . All these twelve Epochaes are of a longer duration , by above a 1000 years , then any type-Interval that I observe in sacred Scripture ; And all twelve are longer ( by above 800 years ) then the proper Epoche of Pagan Rome , or of the first Dragon : Therefore , all these twelve Epochaes must of necessity appertain to the transactions of Papal Rome , as we shall instantly shew . We shall also ( in few lines ) labour to make the premisses so plain , both from those texts , and Church-History , that the judicious Readers may rightly judge them fully concludent : For the miseries of men and Saints surpass all sorrows in this particular ; That they halt betwixt pluralities of opinions in this threefold dark labyrinth of errours , and are scattered into sundry Sects : And what may redress , what means may remedy those dreadful miseries ? I answer , The full manifestation of these Epochaes in the true Series of the matter of their denominations , may be ( silum certissimum ) a most sure guiding thred out of this threefold furnace of afflictions , and Abysse of intricate evils . Nor need it be thought impossible to prove them all ; nor perhaps to make them fully concludent : For God hath ordained two lawful witnesses to establish every truth ; And two testimonies , for each Epoche , from sacred Scripture , may make them fully concludent , which are the fewest we find for each : Howbeit , we shall ( in the sequel of this Treatise ) reduplicate this double testimony ( of it self sufficient ) by ample Church-History of consonant record . Full mouthed men ( the least in force ) we fear not much , nor the floud-gates of rash and railing folly , nor do we much dread that mis-apply'd assertion [ Scriptura symbolica non est argumentativa ] which some are pleased to abuse to blaspheme the Scripture : what the right meaning of that saying is , we shall shew afterwards ; But I return . We shall speak of this threefold body , and of its three heads conjunct , because they are necessarily , concurrent in their Epochaes . This threefold City ( being the triplicit body of those three heads , the Dragon , the Beast , and the false Prophet ) must have with them the same Epoche : For bodies , and their heads are so inseparable ; That when either ceaseth to be , both discontinue : But the second Dragons duration ( and he 's the first head of this threefold City ) was to be 1260 years , as will clearly appear from Rev. 12.6 , 14. Therefore this threefold body Politick must have the same Epoche : But here I must further distinguish betwixt the two Dragons ; because their far different Epochaes clearly distinguish betwixt both , and ( excluding doubt ) denote irrefellibly , that there were two . I have oft before briefly hinted , that there were two , but shall here ( as in its more proper place ) fully prove it , and clearly distinguish betwixt both . The first was Roman ; The second , at first Teutonick : The first was originally Pagan ; the second ( when he first invaded the Primitive Church , and vanquished her Witnesses ) was Paganorian , after a Papal , then Mahumetan : the first was the head of Pagan ; the second the raiser up of the first head of Papal Rome : without the first , Pagan Rome had never been ; without the second , Papal Rome ( as a body is not brought forth without an head ) had not been born : For , he ( her first head in Scripture order ) took away him that letted her rising up , Thes . 2.7 . That is , he translated Rome Imperial about the years four hundred and seven , ten , or twelve ; Drave the Primitive Church into the Wilderness , killed her Witnesses , and then took away the weak remnant of Pagan Rome by a final excision ; All which letted ( till then thus taken away by this second Dragon ) the rising up of Papal Rome . And when the time of those two Parents ( the Earth , and the Sea ) was come to the Birth , and there was no strength to bring forth the Bicorne , and Decacerastick beasts Papal , then did this second Dragon ( though he wounded both those Infant , new born beasts with a sword ) give power to their two Parents to bring them forth by affording what furthered ( in that grand design ) their sick desires : For he took away all that letted , and filled other Nations of the Empire ( besides Italy ) with his Armies , that they could not hinder it : He also gave strength and means of growth to those two Parents ( by him first wounded ) Off-spring : For , he gave his power ( the Supremacy therein ) to that Decarch secular , and Papal , whom the Sea brought forth , and likewise power to the Bicorne beast , Rev. 13.2 , 4. ch . 11.10 . Dan. 7.25 . That is , he ( immediately after he had taken and burnt Rome ) lest the ruines of it ( with Italy almost ruinated ) to the wounded beast and false Prophet Papal : For , Honorius ( that good Emperour , though a man of no great gifts ) durst not , at least did not reside any more at Rome : And that second Dragon ( in some process of time ) consigned his kingdoms to the false Prophets care , embracing himself the unity of the Church of Rome : He , several wayes , and at sundry times , gave his seat , and power ( which he took away from those he took out of the way as aforesaid ) to the beast , and false Prophet : wherefore . He that is taken out of the way , and he that taketh him away , must needs be two : But the first Dragon , and Imperial Rome ( that letted the rising up of Rome Papal ) were taken out of the way : But he that took away the first Dragon with Rome Imperial was this second Dragon , 2 Thes . 2.6 , 7. Rev. 13.24 . which also Church History hath confirmed and will more fully confirm ; Therefore there must be inevitably two Dragons , the second taking away the first , and the first taken away by the second ; which also we find apparent from Reason , Scripture , and Church-History . The first we find in Heaven , and we find the Woman ( the Gospel , and Primitive Church ) in the same Heaven of power at the same time , Rev. 12.1 , 3. But she had not ( at her first ascending into that Heaven of authority ) such full power as that first Dragon had : For , he stood before her ( in the time of Constantius the first , and in the beginning of Constantines Reign ) to devour her Child so soon as it was born , ver . 4. That is , to destroy every man that might ( as a Christian Prince , Emperour , or Magistrate ) defend the Church . The Woman , or Gospel Church , was then in Heaven in a double respect , or in a twofold acceptation of the word , Heaven ; but the Dragon only in a single acceptation of it . And first , the word Heaven holds forth an holy conversation ; And , in this acceptance of the word , the Church was then said to be in Heaven ( shining in the splendor of her Primitive Graces ) and not then faln from Heaven , nor fled into the Wildernesses , where her good works were much more dark , and less visibly conform to Gospel Rule . Secondly , She ( not only had her conversation in Heaven , but ) was ascended also into the Heaven of power , and Authority in the Roman Empire , and sate upon part of that Dragons throne whereon that Dragon sate Supream ; And , in this respect , both she , and that first Dragon were said to be in Heaven ; that is , in the Heaven of high power , and Authority in the Roman Empire : For , in that Heaven of an holy conversation with the true Church , that Dragon never was , nor could be : His conversation was not in Heaven , but quite contrary to her Heavenly conversation : Nor was he in Heaven : That is , ( as some assert ) in the true Church : For , both the Church and he are said to be in Heaven , and he not in her , or for her , but before , and against her : But he was in Heaven , that is , he inhabited the Heaven of high power , and Authority in the Roman Empire , and was far above the Primitive Church at her first arrival into this Heaven : For , we find her there crying , travelling in Birth , and pained to be delivered , that she might bring forth a Man-child ( a Christian Magistracy , or power secular ) to protect her from that red Dragons bloudy persecutions ; And we find him standing before her to devour that Man-child , or Christian Magistracy , should she produce any : But she brought forth a Man-child saith the text : That is , a Christian power secular , and Military ( Michaels substitutes ) that overcame that Dragon and cast him out , so as his place was found no more in the Heaven of Supream power and Authority in the Roman Empire . He strove various ways , and at several times to regain his place ; regained some power , but his place was found no more in Heaven : He had some power for a very short space , power to persecute the Church , but prevailed not : He never after arrived to Supream Power in the Roman Empire , but was , soon after , deprived of his being , and , ( about 412 ) cast into the bottomless pit forever : By this it may plainly appear impossible that this Dragon should give his seat , and power to the beast secular , and Papal , when he himself had none to give , and when that beast was not in being , who existed not till that Dragon ( that letted , as the text saith , his rising up ) was taken out of the way : But the Dragon ( saith the text ) gave his seat , power , and great Authority to the beast : Therefore that was the second Dragon . But , for the Readers irrefellible eviction , we shall consider the Paterns , or Prophetick Types , and compare them with their Antitypes : And first , we find the type-Woman ( the Jewish Church Primitive , Jacobs Family ) in Heaven , adorned by an heavenly conversation , having the Sun , Moon , and twelve Stars her Lights , and guides , Gen. 37.9 . So we find her Antitype ( the Gospel Church Primitive ) in Heaven also , having the Sun , Moon , and twelve Stars her Lights , and guides , Rev. 12.1 . Thus we see , that the Prophesies of the old Testament ( even in Genesis ) were not finally fulfilled ( as some affirm they were ) at the death of our Saviour , or at the destruction of Jerusalem , but , signally , ecchoed forth future transactions far beyond those times ; But of this we shall give ( after a short progress ) full proof . The type-Woman ( Jacobs Family ) was ( as it were ) ascending into the Heaven of power , become more mighty ( saith Pharaoh ) then the Egyptians : therefore , that Dragon ( for so the Scripture calls Pharaoh expresly ; the Dragon Ezech. 29.3 . ) stood before that woman to devour her Man-child : And this Dragon of Rome Pagan ( that Dragons Antitype ) stood before the woman ( the Gospel , and Primitive Church , ascended into the Heaven of power ) to devour her Man-child also , so soon as it was born , Rev. 12.4 . The type-Dragon ( Pharaoh with his servants ) were cast out of their Heaven of power into the Sea ; Sank as a stone in the mighty waters ; The Sea covered them for ever , Exod. 15.10 . So ( his , and their Antitype ) this Dragon of Rome Pagan with his Angels ( servants , and Officers ) were cast also out of their Heaven of high power ( as a great Milstone cast into the Sea ) into the bottomless pit for ever more , Rev. 12.9 . ch . 18.2 . ch . 20.3 . The type-Dragon , Pharaoh ( thus sinking himself for ever ) had then no seat , or authority to give to another : And this Dragon of Pagan Rome ( his Antitype ) thus sinking for evermore , had no seat , power , or authority to give to the Sea-born beast secular , and Papal , who also existed not till after that Dragon fell for ever as aforesaid : Thus we see the Prophetick type ( Pharaoh with his servants ) is so apposite to its antitype ( the first Dragon , and his Angels ) that it seems a real , and literal relating of it : Both perished without power ; both had not to give ; both did not give the least power to any other : But the Dragon gave his power and great authority to the beast , Rev. 13.2.4 . Therefore that was the second Dragon . We shall now examine another Patern , or Prophetick type , and compare it with its antitype : How art thou faln from Heaven , O Lucifer , Son of the morning ? How art then cut down to the ground , Isa . 14.12 . Who was this that thus fell from Heaven , and who was thus cut down , but only the Representative of the Kingdom of Babylon ? And from what Heaven did they thus fall , but from the Heaven of high power , and authority in that Kingdom ? And this Dragon of Pagan Rome ( the Representative secular of subantitype Babel , Rev. 17.5 . ) was cast down from Heaven unto the Earth , chap. 12.8 . And what was this Heaven , out of which he was thus cast , but the Heaven of high power , and authority in the Roman Empire : And thus Mead , and most expositors expound the word Heaven , in those texts , to be high power ; and authority ; and , indeed , those texts thus explain themselves : This was that Heaven of power , wherein this first Dragon stood , when he stood before the Woman to devour her Child : For , in any other Heaven , he could not stand with the Primitive Church . And how did type Babel , with her secular head , fall from this Heaven of power ? And how did her penultimate antitype , or sub-antitype ( Rome Pagan ) and her head ( the first Dragon ) fall also from the same Heaven of power , and authority , unto the Earth ? I answer , type Babel , and her head secular , fell from that Heaven , when she fell into the hands of Cyrus , that subdued both her , and him . And sub-antitype Babel ( Rome Pagan ) and her head ( the first Dragon ) fell also from their Heaven of power , when they fell into the hands of Constantine , and his armies ( Michaels substitutes ) that conquered both her , and him about the year 320. But type Babel , and her captivated head , rebelled in the days of Darius Hystaspes , for twenty months : But she , and her faln head ( by that Robellion ) fell lower from Heaven unto the Earth : For , her Rebels , in her , slew the women of that City , that they should not hinder them in their designed work ; And Sopyrus ( by a policy cruel to himself ) betray'd the men into the hands of Hystaspes : So she ( as a further progress to her final depopulation ) lost very many both of her men and women : She ( raising that Rebellion to regain her place ) was exceedingly weakened thereby : It quite brake that conquered power , which she had in peeces and her place was found no more in heaven . So , the first Dragon ( the then faln head of sub-antitype Babel , or Rome Pagans sudu'd representative ) rebelled also against the Gospel Church , and her Masculine Off-spring , that had subdu'd him : He persecuted the woman ( persecuted her , chiefly , under the form of an Arrian in the time of Constantius the second , Julian , Valens ) but prevailed not ; the Primitive Church prevailed against him , and his place was found no more in heaven . But : Thirdly , Seleucus ( after type Babel , to her own utter ruine , had rebelled as aforesaid ) drew five hundred thousand of her Citizens out of her , to inhabit his ( by him new built ) Selusia : wherefore ; As Cyrus drew her River dry , and so subdu'd that City at first ; So Seleucus ( draining that City of her Inhabitants ) brought her to the next door to eternal desolation , which soon after followed : For , the place where she formerly shone like a refulgent Star , was a Forrest , where the Kings of Persia used to hunt in St. Jeroms time : How art thou faln from heaven , O Lucifer , son of the morning . And so ; When the first Dragon ( the captive head of sub-antitype Babel , or Pagan Rome ) had rebelled against the Gospel Church , and his Victor , her Manchild : Then he , and his Angels ( falling the faster from heaven for that Rebellion ) were cut down to the ground : For , the Churches Eagles of high power in the Roman Empire ( the Orthodox Emperours , Valentinian , and Theodosius , with his Sons ) bound him ( the more for that Rebellion ) with cords which he could not cast from him , and with strong chains ( their strict Edicts against Arrians , and Heathens ) which he could never break : Therefore ( thus begirt with the bands of eternal death ) he besought the second Dragon ( the Barbarians of the North ) to pity his deplored estate : That second Dragon ( mindless of his miseries ) came about 407 , and ( about 412 ) trod his feeble and dying remnant under his careless feet : Thus dyed that Dragon ( poor as Codrus ) not having any inheritance , nor heir to inherit . But the Dragon gave his seat , and great authority ( the Supremacy therein ) to the beast ; therefore that was the second Dragon . That beast secular , and Papal , blasphemed them that dwelt in Heaven , Rev. 13.6 . By heaven there , is meant the heavenly conversations of Saints , whom that beast blasphemed . Rejoyceye Heavens , and ye that dwell in them , chap. 12.12 . There ; by heaven , is meant ( not only the heavenly conversations of Saints , but ) the high power , and authority of the Primitive Church , prevailing against the first Dragon , and possessing his throne of power , and authority in the Roman Empire , out of which heaven of power he was cast as aforesaid : For , he had no other heaven , held no other : That was his only heaven in which he was , where , and when , John saw him in heaven . And this was that heaven , in which the Primitive Church stood with him ( when he stood before her ) and was there without him ( after he was cast out ) when her Manchild or secular head , sate sole Monarch in the throne of the Roman Empire . But rejoyce ye Heavens , &c. By heavens here , is more especially , meant the Western Empire and Churches , that were more heavenly minded , more Orthodox , and more fruitful in good works ( conform to Gospel rule ) then the Eastern Churches were , who were much more corrupt with Heresies , Arrianism , and evil manners ; And therefore ( as they scarse could be counted true Churches , and so called heaven ) were called the earth , and the Sea : Wo unto the Inhabitants of the Earth , and the Sea : For ; The Devil is come down to you , having great wrath , because he knoweth he hath but a short time , ver . 12. For , That first Dragon ( acted by the devil , and therefore called the Devil ) got by Rebellion , so much power ( for a short space ) against the Inhabitants of the Earth , and the Sea ( Egypt and the East Empire ) as to persecute many precious Saints in those infimous out-places , that less regarded the truth of the Gospel in Doctrine and manners : But he prevailed not ( or very little ) against the Western Churches , who were much more sound in fa●●● and manners , and , therefore called Heaven : Rejoyc● 〈◊〉 , and ye that dwell in them ; wo unto the Inhabitants of the Earth , and the Sea , &c. But ; Of this I have written at large in my Tract against Chiliasm . This first Dragon thus prevailed ( under his eighth and last head , and , chiefly under the form of an Arrian ) against the Inhabitants of the Earth , and the Sea ( Egypt , and the Eastern Empire ) from the death of Constans to the death of Valens , about 18 years : Then was he bound ( as we have shown before sufficiently ) by Theodosius , and his two Sons with a new recruit of chains so strait , that he could scarce breath , or rather must breath his last : Then ( seeking aid of the second Dragon ) that Dragon came , but did not succour him ( sad , poor , dying , distressed ) but destroy'd for ever ( about 412 ) the feeble relicts of him : Therefore , this first Dragon had not then , nor long before , any free power , seat , or authority : But the Dragon gave his seat , &c. Therefore that was the second Dragon . The first Dragon was Draco devictus , a Dragon subdu'd by a woman : She overcame him by the blond of the Lamb , and the word of her testimony , ch . 12.11 . But this second Dragon overcame that woman , drave her into the wilderness , killed her witnesses : To wit , about four hundred and seven , ten , or twelve , when their testimony ( by which they overcame the first Dragon ) grew ( at least in works ) weak , or in the words of the text ) when they had finished that testimony , ch . 11.7 . ch . 12.14 , 15 , 17. The first Dragon was an * Indigena in the Roman Empire ; the second an † Alienigena from the North : Rome Pagan was the last , clearest , fullest type of the Antichrist predicted by Prophets and Apostles ; Rome Papal was the antitype , or substance shaddowed forth by many types , but ( last and above all ) by Pagan Rome , whose head the first Dragon was , as the second was the first head in Scripture order ( because the raiser up ) of Papal Rome . But , before I proceed , I must first resell sundry opinions of many Learned writers : For some affirm , that all Prophesies under the Law were fulfilled at the death of our blessed Saviour , or at the destruction of Jerusalem : So they cut off the Prophets from giving testimony to the Apostles , and the Apocalyps . Secondly , some affirm , that all the Prophesies in the Apocalyps ( except the Dragons binding for 1000 years , whom they also except in vain ) were fulfilled about 412 , at the excision of Rome Imperial : Then there can be no second Dragon , beast , or false Prophet commencing then ; And then this ( if not the whole ) design of the Apocalyps may seem a dream : I must therefore take away , of necessity , these cardinal obstacles , in the way of my progress , to explicate those intricate Scriptures that are most needful to be unfolded , and to make the Plain thereby the more perspicuous . And first , we shall prove ( though we have done that , perhaps before sufficiently ) that the Prophets bare clear record to the Predictions , prophetick promises , and comminations in the Apostles and the Apocalyps , and reached even Papal Rome . That there were two Dragons needs no dispute : Further proof of it might seem superfluous : Howbeit , even that also will hereby necessarily and irrefellibly appear . The world ( so far as I find ) never took notice that there were two ; nor do the Learned Grotius , Hammond , and others ( that I see ) observe it , because they ( stating the period of the Apocalyps , and all prophetick Scriptures about the year four hundred and ten , when Rome Imperial was translated ) so exclude both the second Dragon , beast , and false Prophet , with Papal Rome , and all modern Sects , and , so doing , must exclude ( though they would except them ) the Mahumetans also , from being any part of the Churches predicted Antithesis . The more literal fulfilling of the Apocalyps ( in many things ) they , with Mead , and many others , have learnedly observed , which literal fulfilling in many things ( they find , and I confess ) ended much about the years four hundred and ten or twelve . But , of many things that relate ( not to Pagan , but ) to Papal Rome , they take little or no notice ; nor are they misguided , but by a general mis-supposition , which may necessitate even the most Learned to the same mistakes : For , their not observing that there were two Dragons ( which also never any that I find observed - ) necessitates them ( if not all expositors ) to the same aberrations . Doctor Hammond ( or as well any other Learned or rational ) did , or might ( had his suppositions been right ) very rationally thus argue : The Dragon ( for neither he , or any other perhaps , supposed more than one ) ended ( with the computation of the Apocalyps ) for ever , in four hundred and ten or twelve . But the Dragon , beast , and false Prophet had all one and the same synchronick Epoche ending as aforesaid . Therefore , after four hundred and ten or twelve , there could be never any Dragon , beast , or false Prophet , much less any of them ( after that time , as they could not be before ) apply'd to Papal Rome : Papal Rome ( whom the Apocalyps it self thus absolveth ) must therefore remain free for ever from any such imputation , as being any part of the body of Apostacy , or of the Antichrist predicted by Prophets and Apostles : His , and their arguments ( were those suppositions right ) are very rational , and , indeed , the very truth . Nor did the Learned Grotius , Hammond , and others ( as it seems to me ) much observe : That ( as some Rocks re-eccho the first sounds given , three or four times , * as Trogus Pompeius witnesseth , and I have oft observed ) so some prophesies sound forth several successive transactions in four or five reverberations : For example : The prophesie in Daniel , of the abomination of desolation , struck first Prophetically upon the cruel practises of Epiphanes , and sounded forth the Jews sad calamities by his merciless persecutions , but did not terminate there , but sounded forth also the Jews desolations at the destruction of Jerusalem : And when you shall see the abomination of desolation spoken of by Daniel ( saith our Saviour ) &c. Daniels dimidium hebdemadis of the same duration , and denomination , and makes Daniels prophesie of the desolation , at the destruction of Jerusalem to be in the third Reverberation : The conformity of that half week of years ( in its duration , and denomination ) to its type under Epiphanes , and its anti type under the Apostacy , appears from these Texts , Dan. 9.26 , 27. Rev. 11.2 , 3. The duration of that half week of years under Epiphanes , and the Pharisees ( as in types ) was 1260 days literal , but , in their anti types 1260 years . The desolations in those types were more literal , but , in their antitypes more Spiritual , Rev. 11.7 , 8 , 9 , 11. As we shall also further shew from those Texts in its due place . Nor did Daniels prophesies of the desolation end in Epiphanes , nor in that half week of years under the Pharisees , nor in the destruction of Jerusalem , but reached ( in the fourth Reverberation ) that tenfold desolation of the Primitive Church , persecuted by Rome Pagan , and Imperial : For , if our Saviour himself did adjudge and declare the literal desolations of the legal Temple , to be the abomination of desolation spoken of by Daniel ; to wit , a sub-antitype of Daniels prediction , ( as was that under Epiphanes ) then how much more must this tenfold desolation ( not of literal , but living stones ; not of the legal Temple , but the Gospel Church ) be the abomination of desolation in the fourth Reverberation from Daniels prophesie ; And , especially in the time of Dioclesian , when his triumphant Pillars ( importing the Gospel Churches utter desolation ) were erected . And that the Reader may run and read this desolation ( as Daniel predicts it ) let him read his express description of it in ch . 7.7 , 23 , 24 , 25. where he may easily observe : That the Text holds forth ; first , the fourth Kingdom and ( its head ) the fourth beast , with ten horns uncrowned : to wit , Rome Pagan , and her head ( the first Dragon ) in the fourth Reverberation . Secondly , That the same Texts hold forth ( as we shall instantly shew ) Papal Rome , and her secular head ( the Sea-born beast Papal with ten horns crowned ) in the fifth Reverberation from Daniels prophesie . Thirdly , that the said Texts hold forth a little Pseudo-prophetick horn rising up among the ten horns of Pagan Rome all uncrowned : And , Fourthly , that the same Texts hold forth the ( at first little ) Pseudo-prophetick horn Papal , rising up among the ten horns of Papal Rome , all crowned . Fifthly , the Reader may also observe from those Texts , that this little horn of Rome Pagan should make ( in the fourth Reverberation ) a most dreadful Church-desolation , should wear out the Saints of the most high , saith the text , ver . 25. And , Sixthly , the Reader may observe also from those texts , that they hold forth ( and that principally ) the little horn Papal , that produced the greatest Church-desolation : For , as the texts point forth the little horn of Pagan Rome by his rising up amongst the ten horns of the fourth Kingdom ; So , they point out the little horn Papal ( that rose up among the ten horns , as the former of Pagan , of papal Rome ) by his distinct Epoche ( as we shall instantly shew ) of 1260 years , which ( because eight hundred years longer then the proper Epoche of Pagan Rome ) is altogether inconsistent with that little horn of pagan Rome , and consistent only with that of Rome papal : For , as the seven heads of Rome Pagan and Imperial were first , Seven Mountains , and also seven Kings ; So Daniels prophesie , in the seventh Chapter , pre-figured and described the Decapolity , first , Of Pagan , and also of Papal Rome . That the text holds forth the fourth Kingdom ( the dominion of Rome Pagan , to distinguish it from the Greek Kingdom , which was the third ) is evident from the text , which expresly calls the representative of it , The fourth Beast , and it the fourth Kingdom , Dan. 7.7 , 23. And , Secondly , we find expresly from the text , That that little horn ( Roman , Pagan , and in the fourth Kingdom , and therefore in the fourth reverberation from Daniels prophesie ) produced a most direful Church-desolation : For , that ( at first little ) Pseudo-prophetick horn was ( not to pull down a Temple of dead stones , or made with hands , though it had some hand in that also , but ) to wear out ( saith the text in Daniel ) the Saints of the most high . And what performance more sitly , and literally accommodates that Prophetick description , then Dioclesians persecutions , which his pillars ( with this Inscription ) exprest : * Deleto ulique nomine Christi : For , that Church , and Saint-desolating horn was , at first , the little Pseudo prophetick horn Pagan , predicted by Daniel , and so continued to be under the four first heads of that fourth Kingdom , till it grew great in Julius , Augustus , and the succeeding Emperours , who ( adopting the title , and office of the High Priest ) were summi Pontifices , and chief persecutors of the Church and Saints : For ; All the Edicts for the ten persecutions , and for the eleventh also , were issued forth by that Pseudo-prophetick horn Pagan raised to power in the persons of the Emperours , but , at last turn'd Arrtan : And , Secondly , that little horn in Daniel 7th . shaddowed forth also the Bicorne-false Prophet papal , but pre-signified not , in the least , either Epiphanes or any other power except as aforesaid . Therefore , that little horn in Dan. 7th . ( having no relation to Epiphanes ) and that in Dan. 8. and 9. ver . are not the same , much less did that little horn in Dan. 7. terminate ( as many expositors assert ) in Epiphanes : For , the fourth beast ( amongst whose ten horns the little horn in the 7. chap. rose up ) was the Supream power of pagan Rome : But Epiphanes was but head of a fragment of power in the divided Kingdom of the third beast , Dan. 8.21 , 23. The fourth beast was great in power ; So was Epiphanes : But Epiphanes was not that fourth beast : For , the fourth beast devoured ( saith the text ) the whole earth , ch . 7.23 . And Epiphanes was mighty in power , but not ( saith the text ) in his strength , ch . 8.24 . that is : He was far inferiour for strength , to the first horn of the third Kingdom , who was also far inferiour in power , to the fourth beast : therefore , Epiphanes was not that fourth beast , or that little horn , that rose up among those ten horns of that fourth Kingdom : But , The false Prophet ( Roman and Pagan ) rose up among the ten uncrowned horns of that Roman Decarch , whom Daniel calls the fourth beast , Dan. 7.7 , 8. Rev. 17 3 , 13. And the false Prophet Papal rose up amongst the ten ( not uncrowned as the former were , but ) crowned horns of the Sea-born beast Papal , Dan. 7.7 , 8. Rev. 13.11 , 12. &c. But Epiphanes came up ( not among the ten horns of Pagan or Papal Rome , but ) out of one of the four horns of the third Kingdom , Dan. 8.9 . The Series , therefore , of reiterated Ecchoes runs in this order : Daniel , prophetically describes the practises of Epiphanes , and fore-tells Jerusalems desolation , by his cruel persecutions in chap. 8.9 . to the 15. ver . 23. to 27. chap. 12.6 , 7. Secondly , Daniels half week of years ( wherein Christ exercised his prophetical Office for 1260 days ) was adumbrated ( in its curation and denomination ) by the times and transactions of Epiphanes , and was sounded forth , as in a second Eccho , from those texts aforesaid ; nor did the Pharisees less shadow forth the Antichrist , ( then Epiphanes did ) in that half week of years , and the transactions of it : For , though that half week of years ( three years and an half , 1260 days ) held forth some outward import , or shew of joy , and of a Kingdom , yet ; It was the sad time of the King of righteousness , rejected of his own : And of his kingdom dejected , desolate , and trodden under soot : And ( as the antitype witnesses were to prophesie in sackcloth 1260 days annual , Rev. 11.3 . So ) Christ , and his Apostles prophesied ( as it were in sackcloth ) to that gain-saying , rebellious and bloudy people of the Jews , for 1260 days , as their antitype should do so many years : Christ also ( weeping over Jerusalem ) prophesied the destruction of it : That half week of years ( or 1260 days ) was the type-duration of the Witnesses sackcloth prophesie for the desolations of Zion . Thirdly , the Fews desolations , at the destruction of Jerusalem did resound ( in a third Eccho ) from the same texts , as we see in Math. 24.15 . Dan. 9.27 . Fourthly , these texts in Daniel strike also Prophetically , upon those sad desolations of the Primitive Church , wrought ( as we have sufficiently shown ) by the Pseudo-prophetick ( at first little ) horn of Rome Pagan in the fourth reverberation . And , Fifthly , the same texts in Daniel ( as we have shown , and shall sufficiently shew ) are re-ecchoed by those most dreadful and durable desolations of the Gospel-Church , devolved upon her by Papal Rome in the fifth reverberation . But Secondly , those texts in Dan. 7. and that little horn there , do nothing respect Epiphanes , or Daniels half week , or the destruction of Jerusalem ( either as inter-adumbrations , or subantitypes ) but strike ( immediately and directly ) upon the Decapolities of Pagan and Papal Rome : Therefore , that little horn in Daniel 8th . did ( but that in Daniel 7th . did not at all ) import Epiphanes , much less did that little horn in Dan. 7. terminate ( is most writers affirm it did ) in Epiphanes . Expositors ( that will run with the multitude into gross mistakes ) make it not their industrious care to try the truth by sacred record , and Scripture-rule , but rush on in the common roads of received opinions , wherein most Writers have long misled the way : These seem ( as in many other ) in these assertions , to err by consent . The little horn ( say they ) in Dan. 8th . is Epiphanes ; And I affirm it . But , The little horn ( say they ) in Dan. 7th . is Epiphanes : And why Epiphanes ? Because this also is a little horn : And here 's the ground of their judgment : One seeming circumstantial parity in two texts against many substantial disparities in many texts , which they see not , and consider not : This is to admit , and allow of one false witness in judgment , and exclude an hundred true ones . Secondly , the red Dragon ( say they ) in ch . 12.3 . and that beast in the 17th . chap. are one , and the same beast : And so they say right : But the beast ( say they ) in ch . 13.1 . is also the same beast : And why the same ? Because he also had seven heads and ten honrs : This conclusion , or inference is most absurd and unjust : For , Qui quicquid statueris parte inautitâ alterâ aequum licet ) haud aequus fucrit ; It s most unjust just to conclude those beasts in the three texts to be one , and the same from the like numbers of their heads and horns , and not see or consider the real disparities ( even in all their seven heads and ten horns ) betwixt that beast in the thirteenth Chap. and that in 12. and 17. Chapters : For , that beast in the 13th . chap. had ten crowns upon his ten horns : But that beast in the 12th . and 17th . chap. had no crowns upon his ten horns : He had seven crowns upon his seven Heads . But that beast in the thirteenth chapter had no crowns upon his seven heads : Therefore , their real disparities are sevenfold in their heads , and tenfold in their horns : It may seem therefore incredible , that it can be possible for all expositors ( that I find ) to make their ten horns ( notwithstanding the tenfold disparity in their crowns ) to be a tenfold comparity , and their seven heads to be ( notwithstanding their sevenfold disparity in their crowns ) a sevenfold parity : And that ( which makes it seem strange beyond admitation ) when the least of these disparities ( which they mistake for parities ) must , inevitably be found to make the beasts in the said texts , to be irrefellibly two . Be they ( say some ) found irrefellible , yet are they no sundamental truths , nor notions much needful to be known . The beast opened his mouth in blasphemy to blaspheme ; So profane , sloathful slow-bellys , and evil beasts open their mouths to blaspheme the Scriptures , and ( sleighting their faithful searchers ) fall into the condemnation of the Devil : For , the plainest Scriptures ( much less the more implicit , which they least know , and despise most ) profit them nothing , nor desire they to know things most necessary , that are difficult to be known : For , Difficilia quae pulcra : Things that are most excellent , and useful to be known , are most difficult to be discerned , being kept back by the just hand of God ( in dark expressions ) purposely from the profanely , blind , and sloathful ( or from those chiefly ) that they should not finde them out : Nor is the knowledge of prophetick Scriptures otherwise them most necessary ; nor do they import other then things most sacred of highest concernments : Therefore , mysterious truths ( made manifest ) may prove the greatest mercy , that hath come to the Christian World in many Centuries of years , as will evidently appear , when we come to shew the great ( and that manifold ) utility , and necessity of the knowledge of the prophetick and symbolical Scriptures . Thirdly , though ( say they ) many texts mention the Dragon , yet there was never any more then one . And why but one ? Because all texts , that make mention of him , retain this appellation : The Dragon . That a seeming parity of appellation is enough of it self , without other comparity , to prove anidentity of persons or things , is incomparably absurd : For , so John the Baptist must be John the Evangelist , because both are called John ; So must this Dragon be Pharaoh , because he also is expresly called : The Dragon , Ezek. 29.3 . But , Secondly , there is no constant parity ( to prove an Identity ) in their appellations ; nor do all texts retain this Word ( The Dragon ) where mention is made of either ; not is there the least comparity in Scripture to denote them one : For , The first ( called the Dragon in ch . 12.3 , &c. ) is called a beast in ch . 17.3 . And the second ( called a beast in ch . 11.7 . ) is called : The Dragon , ch . 13.2 , 4. But with this signall and undeniable note of clear distinction betwixt both : To wi● , the first Dragon ( in ch . 12.3 . ch . 17.3 . ) was in Johns time , bestia ascensa ê Mari ; A beast risen out of the Sea long before Johns time , Dan. 7.3 . For five of his heads were faln when John wrote Rev. 17.10 . But the second Dragon was , when John wrote venturus Draco , vel bestia ex . Abysso ascensura , was to ascend out of the bottomless pit long after John wrote the Apocalyps , ch . 11.7 . Thus ; As we see no constant , nor the least ( either nominal , or real ) parity in Scripture betwixt the first and second , to prove them one and the same ; So we see a superabundant disparity , real , betwixt both , denoting irrefellibly , that there were two : Many like vulgar , and Epidemick errours the Reader may note , and , perhaps finde refelled in this Treatise ; But these at present , and in this place , may be sufficient ; by which it may appear ; How manifold such mistakes are , and frequent to be found in Writers : But the truly Learned and Religious , will no doubt , willingly relinquish all known errours of mind , and manners ; And to them chiefly I humbly devote my weak endeavours to manifest both . But I return . Of the disparities betwixt those three ( at first little ) horns ( the false Prophet Pagan , Papal , and Epiphanes ) we have said sufficient , and clearly fee : That the whole Vision of the fourth beast in Daniel aptly agrees both with Pagan and Papal Rome , and with both their false Prophets , but not in the least with Epiphanes : Howbeit , the Epoche of the little horn , in Dan. 7.25 . agrees in no wise with the false Prophet of Pagan Rome , but with the false Prophet Papal only : And therefore . Fifthly , the Ecchoes of Daniels prophesies did not end in Epiphanes , nor in Daniels half week of years , nor in Jerusalems destruction , nor in the desolations of the Primitive Church , by the first Dragon , nor did the predictions of the Apocalyps here terminate with Pagan and Imperial Rome in 412. For , all these four Reverberations were but types . But , The antitype of these , and many other types , was the grand Antithesis to the Gospel-Church ( Rome Papal , sometimes complex of many Sects ) whom Daniels prophesies ( as by a fifth eccho ) indigitated , and the Apocalyps ( mediately by the adumbrations of Pagan Rome , and immediately without them ) predicted : For Daniel hath his Decacerastes , or beast with ten horns : And the Apocalyps hath its beast ( Roman and Pagan ) with ten horns all uncrowned , Rev. 12.3 . ch . 17.3 , 12. And , Secondly , the Apocalyps hath its beast ( Secular and Papal ) with ten horns all crowned , ch . 13.1 . But ( may some say ) we are satisfyed ; That the Apocalyps holds forth one beast with ten horns all uncrowned , which you say was the secular power of Rome Pagan ; And that it holds forth another beast with ten horns all crowned , which you say was the secular power of Rome Papal . We are also satisfied , that Daniels prophesie foretold the first beast of Rome Pagan , with ten horns uncrowned , and , under him the desolation in the fourth reverberation . But we are not so fully satisfied : That Daniels prophesie holds forth that beast with ten horns all crowned , and , under him the grand antitype desolation in the fifth reverberation , where the first was under Epiphanes . I answer , that Daniel ( in one and the same prophesie ) held forth the powers secular , and spiritual , both of Pagan and Papal Rome , which in the Apocalyps are more clearly distinguished : For , Daniels prophesie represents a beast with ten horns , which is alike consistent , and agreeing with both . Also it represents a little horn , Pseudo-prophetick amongst those ten , which likewise accords with either , or rightly agrees with both . Thirdly , It indicates a desolation to be wrought , chiefly , by that little horn , and this rightly agrees with both Dan. 7. ver . 25. Rev. 13.16 , 17. But it says , that the duration of that desolation ( or of that little horn , the cause of it ) should be for three times , and the dividing of a time : And this agrees ( in no wise with Pagan , but ) with Papal , Rome only : For , ( If you reckon that Epoche to be three years and an half , or 1260 days literal ) it agrees in no sort with Pagan Rome , whose proper Epoche is above 130 times longer : Or ( If you count those days to be 1260 years ) that also is inconsistent with Pagan Rome , whose proper Epoche was but 460 years , and falls short ( by 800 years ) of that duration : But we finde it congruent to Papal Rome only , and to her only , all these twelve Epochaes of 1260 years ( as they respect several transactions ) appertain : Therefore Daniels prophesies refer ( in the fifth reverberation ) to their grand anti-type ( Papal Rome ) and apparently reach her crowned beast secular , whose Patriarchs ( the Bicorne false Prophets ) Epoche ( synchronizing with that beasts , and the second Dragons durations in 1260 years ) is consistent only with Daniels record , and computation , and with those consonant Epochaes in the Apocalyps , Dan. 7.25 . Rev. 12.6 , 14. ch . 13.5 . &c. And this may , perhaps , both clearly , and fully refell all those that affirm : That Daniels prophesies ended at the death of our Saviour , or at the destruction of Jerusalem ; And likewise all such as assert , That the computation of the Apocalyps terminated ( with Rome Pagan ) in four hundred and ten , or twelve . But , Secondly , the Apocalyps hath an Angel , that lifted up his hand to Heaven , and sware by him that liveth for ever and ever : That time should be no longer : But ( in the days of the voice of the seventh Angel , when he shall begin to sound ) the mystery of God should be finished , as he hath declared to his servants the Prophets , Rev. 10.6 . And Daniel hath ( the type of it ) a man cloathed in linnen , who held up his right hand , and his left hand , to Heaven , and sware by him that liveth for ever , that it should be for a time , times , and an half , Daniel 12.6 , 7. Here we plainly see , that some prophesies in Daniel , and the Apocalyps are ( and that in the fifth reverberation from Daniel , and in reference to Rome Papal , Synantiphona , or uttered as it were totidem verbis , in the same words . But , Time shall be no more : And how , no more ? That is , there shall be no more time of the six Trumpets sounding , nor of the chief prevailing power of the mystery of iniquity , but only three times , or years , and an half of days annual , or 1260 years , as it was in the type , 1260 days literal : For , In the days of the Voice of the 7th . Angel , when he shall begin to sound , the mystery of iniquity shall be made manifest , and the mystery of God finished , as he hath declared to his servants the Prophets . And what was thus declared ? It was declared to Daniel ; that the duration of the Proto-type desolation ( compleated under Epiphanes ) was to be three times or years , and an half , or 1260 days literal : And it s more then probable , that the duration of its ultimate anti-type ( 1260 years ) was thereby declared to Daniel also . And it was declared ( to omit other Prophets ) to this prophetick Evangelist , that the duration of the ultimate defection and desolation under the Gospel-Churches last , and grand Antithesis was to be ( as the Proto-types was so many days literal ) six times seven months of days annual , or 1260 years : So long were the six trumpets to sound , or ( which is all one ) the Witnesses were to prophesie in Sackcloath so long : But in the days of the Voice of the seventh Angel , when he shall begin to sound , the mystery of iniquity shall begin to be made manifest , and the mystery of God finished &c. where the Reader may evidently see , that the duratio of the six trumpets sounding , or ( which is all one ) the Witnesses Sackcloath prophesie for 1260 years , synchronizeth with the rest of those twelve Epochaes , and therefore this prophesie ( in Rev. 10.7 . ) is in the fifth reverberation from its Proto type prediction in Dan. 12.7 . In both which texts , the truth of the transactions and times exprest , is confirmed by a divine Oath in the name of the living God , which makes them much more signally correlative as to type , and anti-type , and that in the fifth Eccho , therefore , it s sufficiently ( if not abundantly ) manifest , that some prophesies in Daniel ( reiterated as we plainly see in the Apocalyps ) reach Rome Papal ( some directly , as in ch . 7.25 . and some in a fifth re-ecchoed performance ( as in the texts of Dan. 8.9 , 10. &c. and ch . 12.7 ) and ratisie those 1260 years of all these twelve Epochaes : For , all days propheticalare ever ( though literal in their Subanti-types ) at least years in their ultimate anti-types , which is evident from Numb . 14.34 . Dan. 9.24 . Ezech. 4.5 , 6. And as will more irrefellibly appear when we come to treat upon those texts . As he hath declared to his servants the Prophets ( saith the text ) ch . 10.7 . where it is plain , that many things which the Apocalyps predicted , were in fore-times declared to the Prophets , the servants of God , which they also ( as appears plainly from the said text ) declared in their prophesies ; wherefore many , or the most of the Prophets , and not Daniel only ( whiles they foretold things more immediately to be fulfilled ) presignified also , thereby , those things which the Apocalyps predicted : But to shew the comparities of Prophetick prefigurations with texts in the Apocalyps ( wherein they seem to concenter in the anti-type ) would require a large Volume . We shall now take a short view of the secular head of Papal Rome with his comparities and disparities to his types : His mouth ( saith the text ) was as the mouth of a Lion , so shadowed forth by the King of Babylon , Rev. 13.2 . Dan. 7.4 . But he was not that Supream power , as his disparities plainly shew . For , Secondly , his feet were as the feet of a Bear , and so figured by the King of Persia , Dan. 7.5 . Rev. 13.2 . But he was not that power secular , as his disparities shew . For , Thirdly , he was like a Leopard ; So was the Greek Monarch , Dan. 7.5 . Rev. 13.2 . And here we plainly see a threefold , and shall , a fourfold consonancy betwixt those prophesies in Daniel , and this in the Apocalyps , and that in the fifth reverberation , or performance , if we take our account from those texts of the eighth Chapter in Daniel , that point out Epiphanes ; Or if we count by the successions of those four beasts in the seventh Chapter . But the Sea-born beast Papal was not that representative of the Greek Empire , because of many disparities in both texts . Nor was he the Dragon or fourth beast in the fourth reverberation from Daniel , who Prophetically adumbrates ( by four beasts of different figures ) four Kingdoms ( the Chaldaean , Persian , Greck , and Roman ) and ( by those four beasts ) he shaddowed forth ( their anti-type ) the representative of Papal Rome in the fifth reverberation : For , Pagan Rome was the fourth Kingdom , and her head ( the first Dragon ) the fourth Monarch : But Papal Rome was the fifth Monarchy , and her head secular ( this Sea-born beast ) the fifth Monarch , prophetically shaddowed forth ( in the fifth reverberation ) by those four beasts in Daniel , but , chiefly by the fourth beast of Pagan Rome ( the first Dragon ) who was the last , clearest , and sullest type of this seven-headed Hydra of Papal Rome succeeding those four beasts , but , chiefly the fourth in his seat , power , and great Authority , and that in the fifth reverberation from Daniel . This ( may some rash inconsiderate Readers say ) makes it signally clear ; that this , whom you call the first Dragon ( nor was there ever any more then one , nor ever any second ) gave his seat , power , and great authority to the beast , his successor : we shall therefore further , but briefly re-enquire how , and when the Dragon ( and which of the two ) gave his seat and power to the beast , and to which beast . What opinions most hold I minde not much , because many writers little mind how , or what they write : But all reformist Expositors ( so far as I find ) affirm , that this beast Papal was the seventh ( or I know not what ) head of the Dragon , which should continue ( saith the text ) but a short space ; and that sufficiently contradicts this Tenent , Rev. 17.10 . ch . 12.12 . But I answer . The Dragon ( saith the text ) gave him ( this beast Papal , who is sufficiently described before , and will be further afterwards ) his power , seat , and great authority to distinguish him from the first Dragon , whose power was taken from him ; And to distinguish him from the second , that gave him his power , and great authority , which he took from the first , and , chiefly from the representatives of the Primitive Church , Rev. 13.2 , 4. Therefore , that second Dragon raised Rome Papal ( in the fifth reverberation from Daniel ) chiefly by raising her secular head , with his power ( the Supremacy therein ) given unto him : For , Secondly , the first Dragon was no free doner , or disposer of his own power , but had it taken away before could give it , and was taken away himself before that beast was in being that should receive it ; And so the text ( we see ) faith expresly , 2 Thes . 2.6 , 7. So say the best modern Expositors upon that place though they sometimes contradict themselves and confound the true Series of things , as we have before briefly hinted : So say the chief Primitive Fathers : That this Dragon ( Rome Pagans representative ) * was ( not to give his power himself , but ) to be himself with all his power taken out of the way ; And it might seem most wicked and foolish for any Expositors to kick against the express Tenure of the sacred text ; to contradict the best modern Writers , witnessing ( at least by consequence ) what those texts import , and to oppose the Opinions of the best Primitive Fathers , who , no doubt , might best understand the right meaning of those Scriptures : For , the Apostle himself asserts expresly , that they did know the meaning of them : You know ( saith he ) what withholdeth ; He , that now letteth will lett , until he be taken out of the way , 2 Thes . 2.7 . And this Relative ( He ) in the Text could not possibly refer to any other person political , but only to the first Dragon or Representative of Pagan and Imperial Rome , who ( in Johns time ) chiefly letted , and did after let or hinder Papal Rome and her head ( ut intus existens prohibe● alienum ) from rising up until he was finally taken away ( with all his force ) by the second Dragon ( the last sublator of his feeble power and dying person ) in four hundred and ten or twelve . For , Thirdly , Michael and his Angels ( Constantine and his Armies , Michael's substitutes ) took ( to the final excision of his seventh head ) that first Dragons power ( without asking him any leave ) into his own hands ; held , possest it ; so as that Dragon could never regain absolute Supremacy therein : That is : His place ( saith the text ) was found no more in Heaven . Theodosius with his two Sons and the two Valentinians partly took away , partly brake in pieces , the power of his sick , and scarce perfect , eight and last head . And , Lastly , The second Dragon ( about the year 412 ) took away the very being of that first Dragon , drave the Primitive Church , with her Eagles wings , into the Wilderness ; took away her , and their chief power into his own hands , and gave that power , which he took from them , and they from the first Dragon ( to wit , the Supremacy therein ) to the beast secular and Papal : For it had been ( res maximè mir and a , minimè credenda ) a thing most impossible and incredible for the first Dragon to have done it : Had he done it , he must have had an Art never heard on ; That could give his Seat and great Authority which he had not ; And this is the mischief : As he had no power to give unto the beast , so , there was no beast in being to receive it , so long as he existed ; which necessarily implies a double impossibility . But the Dragon gave his great Authority to the beast : Therefore , that was the second Dragon clearly distinct from the first , and both , from this beast : And then it must inevitably follow of necessity : That this beast , and that second Dragon , and the Bicorn false Prophet , were contemporary , and ( as the several texts plainly prove ) synchronize in 1260 years , beginning about 412 , though that second Dragon was not drawn at first , to such complyance as afterwards : And this ( contrary to Doctor Hammonds rational conclusion , from a mistaken supposition ) is signally conspicuous ( as we clearly see ) from sundry texts of sacred Scripture , and ( as it hath appeared and will more plainly appear ) from Church-History : I need not , therefore ( I suppose ) say to any sober or judicious Reader , that the text plainly says : That he that ( in Paul's time ) letted , should let ( till he were taken out of the way ) the rising up of the Son of perdition ; But I may say ( in the words of that Apostle ) to the silliest Readers ( or at least to such as have any competent animadvertency and understanding ) you know that he that letted ( in that Apostles time ) the rising up of the body of Apostacy , and its spiritual and fecular Heads , was the first Dragon or Supream power of Pagan and Imperial Rome : you know ( from those Prophetick texts and from Church-History , fully witnessing the performances of those Prophesies ) that the said first Dragon did not give ( could in no wise possibly give ) his power , which he had not ) to the beast Papal not then in being : you know that he ( much more all his power was to be taken out of the way ) to make way for that beast : you know also , that the Dragon gave ( Scripture says it , Church-History proves it ) his great Authority to the beast : And you know , that Dragon ( because the first and all his power was taken out of the way before as aforesaid ) must , of necessity , be the second Dragon : And thus ( actum est de hac controversiâ ) this Controversie is fully ended , and , That there were two Dragons , irrefellibly concludent . But , So wedded is the world to wilful errours , that men and Sects ( nor are Saints free from this fault ) take little care or pains to come to know these things : Haec scire ( say they ) quid prodest ? Quid obest nescire ? What are we better if we know these things , or worse if we never know them . They therefore ( even many that are most studious therein ) are so indocile to know ( though plainly proved , and though they should be oft repeated ) these things , or to see their own Preservations , and chief concerns in the knowledge of them , that their progress is therein little , their profit less to themselves and others : For , such slow-bellies , are many , that they cannot imagine what real use can be made of those things , which will instantly appear to be the things of highest concernments , and the knowledge of them , and how to use them , the Conservatory means of all other graces and mercies . Hagar ( her Son ready to dye , she distressed ) sate by a Well in the Wilderness , and saw it not : Little did she think of such support so nigh , till God opened her eyes and she saw the Well : Her sight of it was a present means to prevent imminent death and procure life to her and him : But , if present and after-Ages may see and shun those evils that are worse than death , and reap those benefits that may be better than l●fe , by the knowledge of those things , I shall briefly indigitate that , and ( with like brevity ) conclude the premises . And first ; Most Reformists will needs have the beast secular and Papal to be the Scarlet-coloured beast , chap. 17.3 . or ( which is an errour , if not the same , not much different ) the seventh Head of that red Dragon or Scarlet beast . This gross errour ( the grand Remora to the right unfolding of many texts ) is a strong refuge to the Mystery of Iniquity ; Nor can the expositions of the best Writers upon the Apocalyps , and Prophetick Scriptures ( till this and many like mistakes be removed ) be otherwise then perplex ravels of intricate consusion : Therefore , the perfect removal of this mistake ( as the readiest way to remove many ) requires my present care . Nor , perhaps , have my pains hither to made the truth so fully irrefellible as instantly it will appear to be : Can we but find those seven Heads that were peculiar to the red Dragon or Scarlet-coloured beast , and his eighth Head also which was of those seven ; Then we have all his peculiar number of Heads , and so this business is fully ended : But , five of his Heads were faln , before John wrote , as we shewed before ; And one ( his Imperial Head ) existed when John wrote : There 's six of his seven-Heads ; And the other is not yet come ( saith the text ) and when he cometh he must continue a short space : His time was short ( for a Kingdom divided cannot stand ) because he was a divided Head ; For part of it fell from the Pagans and took part with the Christians in the time of Constantius and Constantine . His eighth dying , and scarce perfect Head , was Pagano-arrian in the time of Constantius the second , Julian , Valens ; and went into everlasting perdition about 412 , ver . 11. That is , he , and that first Dragon ( under him ) then perished for ever : Here 's all the crowned Heads ( for all his Heads had Crowns ) that were peculiar to that first Dragon : Then the Sea-born beast Papal ( assisted by the second Dragon through the false Prophets procurement ) ascended out of the Sea ( the Political and Military Deluge , which the second Dragon cast out of his mouth ) having seven successive Heads , chap. 13.1 . But here 's the Master-piece of exquisite absurdity : All Reformist Writers ( few excepted ) affirm ; That the seventh Head of the Scarlet beast ( the first Dragon ) was the secular beast Papal with seven Heads ; which is as good sense as to say : That a part of the body of one man is the entire individuum of another person : For that Scarlet beast ( that had seven Heads , and an eighth also ) and the Sea-born beast Papal , that had seven Heads , were two several , individual , and clearly distinct persons political . Secondly , The texts expresly assign unto the first Dragon ( as peculiar to him ) eight Heads in all : But their glosses plainly contradict those texts and allow him but six , making his seventh Head to be the secular beast Papal : They might be ( a man would think ) deter'd sufficiently from adding to or detracting from the words of the Book of this prophesie by the plagues therein threatned to all such ; But many of them do it ( no doubt ) not willingly , but for want of due animadvertency . Thirdly , That seventh Head of the first Dragon ( which those Writers affirm to be the Sea-born beast ) should continue ( saith the text ) but a short space ; But that beast secular was to continue 1260 years , chap. 13.5 . which are 100 years longer than the durations of all Pagan Romes eight Heads ab Urbe conditâ . Lastly , The texts expresly distinguish that red Dragon and this beast by their disparities in their seven Heads ( in the one all Crowned , in the other all uncrowned ) and by their ten horns ( in the one all crowned , in the other all uncrowned ) and by their far different Epochaes : But these Writers ( that notwithstanding ) confound all the texts , and either make both those beasts to be one and the same , or make the beast Papal to be the seventh Head of that Pagan Dragon : who can imagine that men of any Reason or Learning could assert such matchless absurdities : Their chief mistakes are these . The Dragon ( saith the text ) gave power to the beast : But they say ( contrary to the text ) that his sixth Head gave power to his seventh . Secondly , That seventh Head ( say they , contrary to the Scriptures ) was the secular beast Papal . Thirdly , They mistake the first Dragon ( who gave none ) for the second , who gave his power and Authority ( the Supremacy therein ) to that beast . Fourthly , They mistake that Scarlet-coloured beast , or red Dragon ( in ch . 12.3 . ch . 17.3 . ) for the secular beast Papal , chap. 13.1 . And therefore , Fifthly , They mistake the literal City of Pagan and Imperial Rome ( that ruled over the Kings of the Earth , and was called Babylon the Great in the 17th . and 18th . Chapters ) for the more spiritual City of Papal Rome ( called also Babylon the Great , and over whom the second Dragon with the Sea-born beast and false Prophet Papal ruled or presided ) in the 11th . and 16th . Chapters : For , these two Cities are signally distinct by this apparent disparity : The first ( Heathen and Imperial Rome ) ruled over the Kings of the Earth ; And the Kings of the Earth ruled in and over Rome Papal : So that the System of the glosses of these Writers upon these and many other texts is like a large Vial ( filled with mistakes ) which they pour forth , in their Teachings and Writing's , upon many mindless Professors that care not how , or what they hear or read . Because of Oaths ( 't is said ) the Land mourns : But the whole world ( may we , even weeping , say ) mourns through mistakes in Opinions and Manners : Therefore , her Inhabitants sit in the shadows of death , surrounded with distresses : But what dammage redounds by these and like mistakes ? The disadvantages ( and they great and many ) that thereby come upon the Christian world , and upon all Church-Societies , and Sects , may appear as followeth . If there was but one Dragon ( according to the general supposition ) then none gave power ( for the first gave none ) to the wounded beast Papal : Then none raised Papal Rome , nor her secular Head ) that beast , according to the Scriptures : Then the Opinions of the Learned Hammond and others must stand good against all the world : To wit , that there was no further compute of the Apocalyps ( after 410 ) except in the Mahumetans : And then the Papists and other Sects , and perhaps Mahumetans ( unless those Authors better prove the contrary ) have no part in the grand Apostacy predicted by Prophets : For , then ( as some in the Apostles times concerning the truth , erred , saying ; The Resurrection is past already , so ) all men may much better say : That both the rise and the fall of the Anti-christ ( never doubt it , dispute not about it ) is past already long since , even in four hundred and ten or twelve . Then all discourses concerning any such subject ( whether in word or writing ) are meer stories , or at best ( as they have been for the most part ) but fruitless , controversal pickeerings ( and that perpetually ) to no purpose : For no Reformist , nor the best informed , can make good any Charge or Argument against the Papists or any other Sects ( Mahumetans or others ) as confining upon the Apostacy of Anti-christ , if that was past for ever in four hundred and ten or twelve . Thus even Protestants ( by means of these mistakes ) give the staff in their hands ( against themselves ) into the hands of Papists , strengthen Heresies , and weaken the hands of the witnesses of the truth : For , if these errours in Opinions must stand for truths , then must all Reformists give prime honour to the Papists , as chief of Churches ; And ( as they of the Synagogue of Satan , that said they were Jews , and were not , were made to come and worship at the feet of Philadelphia , so ) If there was but one Dragron ( ending as aforesaid , with all compute of Prophetick Scriptures , about 410 ) then all Reformists , and Sects , pretending to be reformed , must come and worship at the feet of the Papists ( as the only Mother , Catholick and true Church ) and only assume Schism , Apostacy and shame to themselves : No weapon of war ( formed by the best Reformist's ) can prosper in their hands ( against her : she 's ( Civit as circummurata ) a City walled round , her walls are Brass , which times cannot break , nor force scale . Thus , we see , the sacred Scriptures ( by means of these mistakes , until they be removed ) are ( both by strict and loose Professors ) prostituted to the vilest disuse , are made ( Muri abaenei ) walls of Brass by Protestants , against themselves , for the defence of Papists , Heathens , and Hereticks to fortifie and confirm their blind and wicked confidence in all ignorance , and evil Manners . For , If there was but one Dragon , ending with the whole computation of the Apocalyps ( the Mahumetans excepted ) in four hundred and ten ( as Dr. Hammond and others Learnedly labour , but in vain , to end it ) nor do the Mahumetans ( as they except them ) signifie any thing to this purpose ; Then the Church of Rome may say , she sits as Queen , Rules alone , nor was she raised by power of any first or second Dragon : For , as nothing can exist without some cause of its being ; So it was impossible for Papal Rome ( faln in her Infancy ) to be raised to power , if there was none to raise her up : But God ( by his providence ) did ordain or permit this second Dragon ( for the first fell before for ever ) to raise up Papal Rome ( the place prepared of God to preserve his Church for a space ) by giving his power ( the Supremacy therein ) to her secular Head , which the Scripture expresly asserts , where it saith : And the Dragon gave , &c. They therefore , that take in hand to explain these Scriptures , or to prove Rome Papal ( complex of many Sects and Nations ) to be the Churches Antithesis , must observe the right Series of the Mystery of Iniquity , and know when and how the Apostacy sprang up ; As also that there were two Dragons , and which of the two raised Rome Papal , or the body of Apostacy . All works or writings against her ( till this be first done , or at least in part discerned ) are little worth ; scarce so much as engage Rome Papal against those opposers to small purpose ; she may ( till then ) hold forth her flag of defiance against ( as trivial impugners ) all such , and say : The Scriptures themselves ( clearing her from their charge ) charge them with Blasphemy , Schism , Slander , and Apostacy : Her walls must stand inviolable ; she invincible . Thus we see ( till these mistakes be removed ) no Reformists can undeceive , possibly , the Papists , or their sub-divisions ; nor be themselves rationally undeceived , or be convinced of their errours in Opinions or manners : Tum verò barbari barbaros invicem , & Ecclesiam persequentur in aeternum : Then Men , Saints , and Sects ( with feral ire and intricate confusion ) must implacably pursue and persecute each other : For ( if these and such obstacles to true peace multiply or are not removed ) then ( in Chaos infandum tetus confunditur Orbis ) present and after-ages must ever inherit inextricable Labyrinths of all dreadful ( and they inemergible ) miseries : Men ( saith the text ) shall seek death , and shall not find is , and shall desire to die , and death shall , flee from them : For , Their torment was as the torment of a Scorpion when he striketh a man : Mistakes in Opinions and manners were ( to those men ) the cause of such torments , worse than death , as , in its due place , will appear from those texts : But these mens miseries must far exceed theirs , and death it self be much more desirable than their condition , if these and many like errours in Opinions and manners be not removed : Thus the evils of these and like mistakes ( until they be removed ) are ( its evident ) both great and many . But , if these and many such errours are or shall be sufficiently refelled , and men be thereof clearly convinced ; Then Rome Papals walls , and the walls of her sub-divisions ( as the walls of Jericho fell at once flat to the ground ) are become like Cobwebs which the wind scatters : Then torments ( greater than the pains of the stings of Scorpions ) may begin to cease from men , and miseries ( worse than death ) discontinue : But we shall dissolve ( though we have done that perhaps sufficiently ) this Knot of manifold mistakes ( in its due place ) by proving a two and twenty quadripartite disparity betwixt the first and second Dragon ; Betwixt both and the Sea-bornbeast Papal ; and betwixt all three and the false Prophet with two horns : Till then , let no Reader trouble himself with idle excogitations of mind , nor me with many words : For I , perhaps , have given the judicious Reader full satisfaction at present , and so shall oft afterwards till I prosecure those premises in the sequel . I should not spend time to mention too many ( having no mean thoughts of their own parts ) that tell you : The Dragon is only ( because so called ) the Devil individual , as some ( upon such solid grounds ) assert Transubstantiation from Hoc est corpus : But I commit this Chaffe to the wind till afterwards . I was , unavoidably , put upon it ( before I could proceed to the following Epochaes ) to remove those mistakes aforesaid . And , Secondly , to refel their opinions that hold , That all the Prophesies , before Christ , were finally fulfilled at his death , or at the destruction of Jerusalem . And , Thirdly , to remove the mistakes of all Papists , and many Protestants , affirming : That all Prophesies ( both before and after Christ ) expired ( if not at the destruction of Jerusalem ) at the translating of the Empire in four hundred and ten or twelve : They except only ( and that to as little purpose ) the Mahumetans . For , If all Prophesies before Christ ended at his death , or at Jcrusalems destruction ; And , if all in the Gospel and in the Apocalyps , expired as aforesaid in 412 ; Then , Non erit locus , there cannot possibly be any place for these twelve ensuing Intervals or Epochaes commencing then , and synchronizing from that time for 1260 years : Then all these twelve Epochaes , and their transactions , and the Scriptures themselves that hold them forth , must ( like the five foolish Virgins ) stand withour , and not be admitted to express the mind of the Spirit of truth ; yea then the Scripture Canonical must be dis-membred , and part made as Apocryphal , or ( which is worse ) perverted to prefer Hereticks and promote errors in opinions and manners ; Then the faithful industry of the best Writers must be but , labor irritus , pains herein taken to no purpose ; Then Papists , Heathens , and Hereticks cannot possibly be convinced of their errours in Opinions and practices , nor any true peace hoped for from them or any Professors of different perswasions : For these causes of highest concernments I have taken this pains to break the hardest Rocks of obstacles ( the confident and long-continued mistakes both of Papists and Protestants ) and to prove ; That the Prophesies before Christ ( even in Genesis ) extended beyond the destruction of Jerusalem : For , the type , Primitive , and Jewish Church , whom Pharaoh ( expresly called the Dragon ) persecuted , had the Sun , Moon , and twelve Stars her Lights , and Guides , and adumbrated prophetically , the Gospel-Church Primitive ( who had also the Sun , Moon , and twelve Stars her Lights and Guides , and was also persecuted by the Anti-evangelical Dragon of Pagan and heretical Rome ) in the Antitype . I have also ( perhaps sufficiently ) proved ( against the Opinions of all Papists , and many Protestants ) that the prophesies in Daniel reach Rome Papal and her secular Head , in the fifth Reverberation : wherefore , these mistakes ( impregnable obstacles against Mead and all Reformist Writers ) being thus fully removed ; my way is levigated , and my aggress made plain ( without any material obstacle ) to treat upon the ensuing Epochaes , which come next to be handled . The Synchronick Epochaes of the second Dragon , Beast , and false Prophet are thus held forth . The second Dragons duration is ( in Apocalyps 12.14 . ) a time , tames , and an half . The Sea-born beasts continuance is ( in ch . 13.5 . ) forty two months . The false Prophet's Epoche is ( in Daniel 7.25 . ) a time , times , and the dividing of a time . The times in all those texts are the same , and make a threefold Synchronism of 1260 years , to the three Heads of the threefold Decapolity of the grand Apostacy ; which duration ( and therein this second Dragons ) is 800 years above the first Dragons proper Epoche , and that irrefellibly denotes two Dragons . For , The Epochaes of the first Dragon , and of Primitive Rome , Pagan or otherwise heretical , were proper or improper . His and her improper Epoche ( ab Urbe Conditâ ) until Rome Imperial was made tributary to Alaricus in 407 , was about 1159 years ; Or ( until it was taken , plundred and burnt by Alaricus in 412 ) about 1164 years : I call this duration of time ; His improper Epoche , because it were improper to count the Chaldaean or Greek Epochaes ( in Scripture predicted ) from the first constituting of those Kingdoms : For , the proper Epochaes of all Empires or Kingdoms ( recorded in Scripture ) are chiefly the durations of their Dominions over the Church and people of God : Howbeit , it concerns us here to take notice of this improper Epoche of the first Dragon , because the Apocalyps indigitates it ch . 17.10 , 11 ; where John saith , five are faln , and one is , and another is not yet come , and mentions his eighth Head also , which was of the seven ; The duration of all which , successively made that improper Epoche aforesaid . But , Pagan Romes proper Epoche was but about 460 years , beginning when the third ( the Greek ) dominion ( which Daniel mentions , ch . 7. ) began to fall ; And when the Jewish Church ( about 56 years before the birth of our blessed Saviour ) fell under the jurisdiction of Pagan Rome . Both these Epochaes ( both the proper and improper ) of the first Dragon , or of Rome untranslated , ended about the year four hundred and ten or twelve ; Then his seven Heads , and also the eighth , which was of the seven , finally expired : For , the rest of the thousand years of this Dragons binding , and that little season of his relaxation after them , had not ( after four hundred and twelve ) any relation either to his proper or improper Epochaes ; Because he ( more literally bound , though but in part , for above an hundred years before four hundred and twelve ) was so long in being and never after . And that time ( from the beginning of his being bound to 412 ) was part ( the last part ) of both his Epochaes : But there then remained above eight hundred of his thousand years after four hundred and twelve , in which eight hundred years time & upwards that Dragon was not in being , nor ever after : For , that Decacerastick red Dragon of Rome Pagan , was never in being after four hundred and twelve , nor ever can , or shall be in future being : Therefore , he was bound for about eight hundred years , after four hundred and twelve ( not literally , but ) metaphorically , or not otherwise then with the chains of eternal death : That is , the first Dragon ( subdu'd by the power and Authority of the Primitive Church-representatives ) was bound ( in part and more literally ) by their legal institutions and civil ordinances , in the time of Constantius , Constantine , and their successors , till about 412. To wit , for about one hundred and twenty years , which was all the time he was in being after he began to be bound ; but he was then bound ( totall , but metaphorically ) for above 800 years by a privation of his being so long , but indeed forever : That is , there was a cessation from him of his accustomed cruelties in the Christian world for above eight hundred years after four hundred and ten or twelve , till about the year twelve hundred and twelve , when he was loosed ( not literally , but metaphorically loosed ) for not he , but Simon Earl of Montsord ( commissioned from the Pope and the King of France ) re-induced Dioclesians bloudy practices , and persecuted the Church after the manner of the first Dragon : therefore ; As John the Baptist was said to be Elia● ; because he came after the similitude of his zealous comport ; So the Dragon is said to be loosed in those bloudy renovators of that first Dragons cruelties : But ( having treated upon this subject at large , in the sequel , where the seeming disparities in the compute of those thousand years are reconciled , and the confident mis-conceirs of the contrary minded fully refelled ) I need not here insist upon it . The improper Epoche , therefore , of the first Dragon ( ab Urbe conditâ , until his Metropolis was taken , plundred and burnt , and his , then late Empire translated in 412. ) was about 1164 years ; And his proper Epoche was but 460 years , ending in 412 also , which proper Epoche ( being shorter by eight hundred years then the proper duration of the second Dragon ) demonstrates , irrefellibly , two Dragons . I proceed to the fourth Epoche . The daration of the threefold City of the grand Apostacy . THat the tenfold body of the Churches Antithesis ( Rome Papal ) was ( for matter and form ) threefold , and had three ( the foresaid three ) heads synchronizing in 1260 years , is ( from sundry texts ) sufficiently proved : And therefore , that tenfold City ( until it should begin effectually to discontinue ) must have , with them the same Epoche : For , if these three heads of it were to continue 1260 years ; Then this City ( their threefold body ) must ( by a necessary , individual continuity ) have the same Epoche . But , Secondly , their and this Cities durations are ( in these two texts ) thus terminated : It is done , Rev. 16.17 . There shall be no longer time , ch . 10.6 . These two texts intend a time and thing . The thing intended is this threefold City : And the great ( this great ) City was divided into three parts , &c. ch . 16.19 . The time intended is first : The duration of that City . Secondly , the Period of that duration , The duration of it is necessarily imply'd . It s Period is , positively exprest . And first , Its duration is imply'd from its period in both texts . It s period at the beginning of the seventh Vial , is thus e●prest : It is done , ch . 16. It s period , at the beginning of the seventh Trumpet , is thus exprest : There shall be no longer time ch . 10. No longer time , that is , the more entire duration of this threefold City , or Mystery of Iniquity , should be no longer than the sounding of the six Trumpets : For , the duration of that threefold City ( and indeed of all these twelve Epochaes ) is commensurated by the spaces of six Trumpets sounding , and terminated with the beginning of the sounding of the seventh trumpet : For , when the sixth Angel was about to end the sounding of his sixth trumpet , then the Angel of the Covenant sware by him , that liveth for ever and ever , that there should be time no longer : But , in the days of the voice of the seventh Angel , when he shall begin to sound , the Mystery of God should be finished , &c. Should be finished : That is , the City of God ( begun to be adorned as a Bride for her Husband ) should then begin to be free'd effectually from her former , too careless , contempt of things sacred , of highest concernments ; or from treading them , as it were , under her feet ; And free'd also ( from the punishment , and effect of that profaness : to wit , from being troden under foot of the Gentiles : And those Gentiles ( this threefold City , or Mystery of Inìquity ) should then begin ( as they shall be more by degrees daily convinc'd of their own wickedness , and folly ) to abate their enmity , and embrace Unity of sound Faith , and Manners . Secondly , It is done , that is , the duration ( the more entire duration ) of this City should be done at the period of the sixth Vial , or at the beginning of the pouring fourth of the seventh Vial. That is , This City should stand all the time of the six Vials pouring forth ; all the time of the six Trumpets sounding , and all the time ( which is one and the same time , and thing ) of the Witnesses Sackcloth-Prophesie , for 1260 years . For , as we have proved , that the six Trumpets sounding , and ( which is all one ) the Witnesses Sackcloth Prophesie run parallel in the same Epoche : So the six Vials , and this Cities duration , synchronize with both , which is plain from their temporal periods : For , The period of this threefold Mystery of iniquity , in the tenth Chapter , is thus exprest , There shall be time no longer . And its period , in the sixteenth Chapter , under , or at the beginning of the seventh Vial ( as the former was under , or at the beginning of the seventh Trumpets sounding ) is likewise thus exprest , It is done : And what is done ? The answer is made in the next verse but one , And the great City was divided into three parts , &c. That is , this threefold City was done , ver . 19. The scope ( and almost the express words ) of both texts is the same , shewing ; That this threefold City , or Mystery of iniquity , should ( at the beginning of the sounding of the seventh Trumpet , and pouring forth of the seventh Vial ) begin , vigorously , to be made manifest , and the Mystery of God ( her Antithesis ) to be compleated : that is , The true Church should then begin , more vigorously , and visibly , to expatiate , and appear to all Sects and Nations : For , those periods ( It is done ; Time shall be no more ) are terms of expression , that are synonymous in sense , and are , in both texts , a twofold sacred record , that the duration ( the more entire duration ) of this threefold City should be 1260 years , synchronizing with the six Trumpets , with the six Vials , with the Witnesses Sackcloth-Prophesie , and with all the rest of these twelve Epochaes . Thirdly , the duration of this threefold City is commensurated ( which are also the Epoche of the death of the Witnesses ) by three dayes , and an half , Rev. 11.9 , 11. In which texts , the two former texts are more fully explained , and the same period of this threefold City the third time repeated : And first , We see that the two Witnesses were to lye , in that City , dead for three dayes and an half , ver . 8 , 9. Therefore , the end of those three dayes and an half , was the period of the Witnesses death , and of the duration ( as will appear ) of that threefold City : For ; After three dayes and an half ( saith the text ) the Spirit of life from God shall enter into them , ver . 11. Therefore , the end of those three dayes and an half , must be the period of their lying dead in that City , and the period also of that Cities duration : For , The same hour saith the text ) the tenth part of that City fell , ver . 13. And fell ( not to , but ) from Apostacy in manners , to pursue sincere truth , and peace in Theory , and practice , or ( to use the words of the same text ) shall then begin to give Glory to the God of heaven : that is , Shall then begin to give Glory to God with greater vigour , and visibility of true obedience then formerly . And these three dayes , and an half , of the duration of the death of the Witnesses in that City ; and of that City , till it should begin to fall , as aforesaid , are also conterminated ( as the same period the third time exprest ) with the beginning of the sounding of the seventh Trumpet , vers . 13. And the seventh Angel sounded , &c. Therefore , these three dayes , and an half ( of the more entire duration of this threefold City , and of the death of the Witnesses therein ) synchronize with the six Vials , the six Trumpets , and the Witnesses Sackcloth Prophesie in 1260 years : For , those ( in this Chapter , twice repeated ) three dayes , and an half , are the same three times , and an half , chap. 12.14 . the same forty two Months , chap. 12.2 . And the same 1260 dayes in the next verse , which ( being 1260 dayes annual ) are 1260 years . For , the durations of the death of the Witnesses , and of this threefold City , were pre-signified in Scripture , both by three dayes , and an half , artificial ( or 42 hours ) and by three dayes , and an half Annual ( or forty two Months ) as we shall fully , and that ( so soon as we shall first lay down these twelve Epochaes ) instantly shew . The Fifth Epoche is of the Gospel Churches grand revolt . FIfthly , The Gospel-Churches profligation , and defection seems to retain the same time : For , We find her in Heaven , holding forth ( though at last more remisly ) her primitive integrity of an Heavenly conversation till about 407 , Rev. 12.1 . And till then ( from about 292 ) in the Heaven of high Power , and Authority in the Roman Empire : For , She ( casting the first Dragon from his seat there ) sate sole Regent in his Throne of power : Her Eagles exalted both her , and themselves into that Heaven , ver . 7. to the 12th . But a falling away was to come ; and the Church fell ( fell from Heaven , fled into the Wilderness for 1260 dayes Annual ) . 2 Thess . 2.3 . Rev. 12.1 , 6 , 14. Therefore , the Church fell from Heaven ( though not totally , and finally ) in a twofold respect . First , in reference to her Heaven of high power . Secondly , In respect to her heavenly conversation : Her fall in conversation caused her other fall . She fell , in part , from her former Heavenly conversation : Therefore , She fell ( as the effect of that cause ) from her Heaven of high Power , and Authority . Her fall in conversation was Spiritual : Her fall from Power was temporal . In reference to both , she ( according to those texts aforesaid ) stood in Heaven ; And , in reference to both , she fell from Heaven : The manner of her fall from both is plain from her Patern , or Prophetick type , Lament . 2.1 . How hath the Lord covered the daughter of Zion with a Cloud in his anger , and cast down , from Heaven , to the Earth , the beauty of Israel , &c. So God covered her ( the Anti-type-Church ) with a Cloud in his anger , and cast down , from Heaven to the Earth , the beauty of Gospel - Israel . For , She ( like the Church of Ephesus ) left her first love , forsook her first works ( works of Judgment , Mercy , and Faith ) and remembred not ( scarce yet remembreth ) from whence she fell . Thus she fell ( first in her conversation ) from Heaven : therefore , God sent the second Dragon with a flaming Sword , who cast her ( as were our first Parents out of Paradise ) out of her Heaven of power , and Authority , and drave her into the Wilderness for 1260 years , chap. 12.1.6.14 . Many Expositors call that falling away in conversation , that grand , and general revolt of the Gospel Church from Faith , and Obedience : Howbeit , it was in her true members ( though much inwardly ) chiefly in outward appearance , and practice . The gradual aggresses of the Churches defection ( from about 340 to 407 ) we shall shew afterwards . The sixth Interval . THe sixth Epoche ( and this , of a different denomination , more fully proves the former ) is of the Churches abode in her place prepared of God , which is twice recorded in two several texts of the same Chapter . And the Woman fled into the Wilderness , where she hath a place prepared of God , that they should feed her there 1260 dayes ; which ( being , as we shall instantly , and irrefellibly shew , dayes Annual ) are 1260 years , chap. 12.6 . And there were given to the Woman two Wings of a great Eagle , that she might flee into the Wilderness , into her place , where she is nourished for a time , times , and half a time , from the face of the Serpent , ver . 14. The times in both texts are exactly the same , and make a twisted , or double record : That the Epoche of the Churches abode in her place prepared of God , was to be 1260 years . Into the Wilderness : That is , into an obscure , sad , desolate , and distrest condition , both in temporal , and spiritual respects . Into her place prepared of God : Having here proved the Epoche by the double testimony of two texts , we shall refer this place prepared of God , but a little further , to a fitter place , where we shall shew , what this place , prepared of God , was where the Gospel-Church was to be preserved for 1260 years . The seventh Epoche . IS of the death of the Witnesses : And when they shall have finished their testimony ( their Primitive testimony in 407 , and not their 1260 years Prophesie in Sackcloth ) the beast ( saith the text ) that cometh out of the bottomless pit ( the second Dragon ) shall overcome , and kill them ( shall cast them out of their primitive power , and capacities ( temporal and spiritual ) and kill many of them corporally ) And their dead bodies shall lye in the street of the great City , called spiritually Sodom , &c. That is , their dejected condition shall be visible , and obvious to the frequent view of those spiritual Gentiles of that threefold City of Apostacy . And they of the Peoples , and Kindreds , &c. ( those Gentiles aforesaid ) shall see their dead bodìes ( their persecuted , and despised state ) three dayes , and an half : That is , Three times , and an half , chap. 12.14 . Or 1260 dayes Annual , or years , chap. 13.3 . That 's the Epoche both of the death of the Witnesses , and of their Prophecying in Sackcloth : And so , Their type ( Eliah , and the Prophets of Israel ) finished also their ( as it were ) primitive testimony against the wickedness of Ahab , and Israels Apostacies : And ( when they had finished that primitive testimony ) Jezabel , Ahab , and the false Prophets killed them for 1260 dayes literal . That is , Killed many , or the most , and persecuted all for 1260 dayes : Therefore , they , that escaped death corporal , fled , with the persecuted Church ( as into a Wilderness ) into the secret subterfuges of obscure latency for 1260 dayes literal . So long also did her , and their type-surviving Witnesses ( as well they might , and had most just cause ) Prophesie ( as in Sackcloth ) in great obscurity , and contempt : And just so long was rain literal restrained : to wit , for 1260 dayes literal . But ( after those flying , persecuted , type-Witnesses had finished those 1260 dayes of their type-death , and Prophecying ●n Sackcloth ) they were not killed ; we find little of that in that grand exemplar , or Patern . So when the Gospel-Witnesses ( St. Basit , Ambrose , Athanasius , Jerom , Chrysostom , and others ) had finished ( not this Sackcloth Prophesie of 1260 years , but ) their primitive testimony , about 407 , against the fast approaching defections of the primitive Church ; And when she , and her revolting children repented not ; then did the Beast that came out of the bottomless pit ( the second Dragon ) kill the Witnesses : And the Sea born-beast , and false Prophet-Papal , to whom that Dragon gave his power ( the Supremacy therein ) prosecuted ( though they seemed gentle for the first 805 years ) the killing of them for 1260 ( as in the Patern literal ) dayes Annual . Therefore , they ( such as escaped death corporal ) fled with the persecuted Church into the spiritual Wilderness ( into the secret subtersuges of obscure latencies ) for 1260 ( as in the type literal dayes ) dayes Annual : Just so long was rain restrained ( in the type literal , in the Anti-type spiritual rain ) To wit , for 1260 ( as in the Patern dayes literal ) Annual dayes , or years : And therefore , the Gospel-Witnesses ( such as were killed by the death of persecution , but not corporally , or totally killed ) Prophesied ( as well they might , and had most just cause ) for 1260 ( as in the Patern literal ) dayes Annual in Sackcloth : th it is , in great infirmity , affliction , obscurity , and contempt , for 1260 years . Wherefore , when they had finished ( for that 's intended in the text ) their primitive testimony about the year four hundred and seven , or ten , then the second Dragon ( somewhat assisted , even at first , by the Beast , and false Prophet ) overcame , and killed them as aforesaid for 1260 yeas : But ( after that Epoche of their 1260 years death , and Prophecying in Sackcloth ) they ( as their type were not ) are not to be killed : There was no such thing in the Patern , nor shall be in the Anti-type of it : Nor is there any ground ( that I find ) for it in Scripture , but , abundantly sufficient for the contrary : For , we may add to this ( of it self full evidence : That it plainly appears to be a matchless piece of absurdity : That the Witnesses should Prophesie in Sackcloth 1260 years , because they should be killed ( many killed , and all persecuted ) so long by the Dragon , Beast , and false Prophet , who were to continue in power so long : And then ( when the Witnesses should have finished that 1260 years Prophesie , and the Dragon , Beast , and false Prophet , should cease to be in full power ) the Beast out of the bottomless pit ( scarse in being himself , or not in such full power ) should overcome , and kill them the second time , for 1260 dayes , immediately after he ( for who else should kill them ) had first killed them for 1260 years before : The futility of this absurdity , the Paterns ( which are more then one ) sufficiently resell : But that is also fully done in the sequel by many ( perhaps undeniable ) demonstrations . From what already appears we plainly see ; that the Epoche ( the twice repeated three dayes , and an half , in the 11th Chapter ) of the death of the Witnesses is 1260 ( as in the Patern of days literal ) of dayes Annual , or years , and runs exactly paralel with their Prophecying in Sackcloth succeeding their Primitive testimony about the year 407 , and not their Prophecying in Sackcloth 1260 years after it : But ( to come nearer to the matter ) we shall ( having shewn the duration of the death of the Witnesses ) here distinguish . The death of the Witnesses was ( ab extra , vel ab intra ) external , or internal . Their external death is threefold ; Corporall , civil , spiritual : Corporal , chiefly from the Dragon , civil from the beast , spiritual from the false Prophet in all Papal Sects : To wit : By Papal fulminations , excommunications , rash censures , slaunders , &c. These external deaths , for brevity , I but briefly hint . But , Secondly , their death internal is more properly spiritual , because its the death or decay of spiritual Graces ; whiles the lusts of the flesh , of the eyes , and pride of life seem to live , and judgment , mercy , and faith to dye in the souls of Saints , and whiles they manifest that internal death of Graces by outward correspondent fruits , and practices : So the Church of Sardis had a name that she lived , and was dead : And how dead ? None of her Members were killed ( that we read ) by any corporal , civil , or spiritual death ( as the witnesses were ) externally : But , her death was internal , and , more properly , spiritual : Her Graces were dead or ready to die : Therefore , their fruits , her works ( differing little , perhaps , in true appearance , from dead works ) were not found perfect , though their doctrine might be so sound , and profession so strict , that from thence she might be famed , or have a name that she lived , chap. 3.1 , 2. For , Hypocrites judge of spiritual life by outward forms , and empty verbal professions , and not by obedience conform to Gospel-rule . This inward death of the witnesses ( properly spiritual ) was presignified , sometimes , by sleep like death ; sometimes by death real and literal : And first , By sleep like death ; we read , That a deep sleep , and an horrour of great darkness ( the Sun going down ) fell upon Abrabam , Gen. 15.12 . Abraham ( as a Prophet ) suffered this passive prophesie ( as the vision of outward affliction , and inward darkness , and desertion ) which was after fulfilled , literally , upon his seed after the flesh in literal Egypt , and likewise upon his spiritual seed in Egypt spiritual , where such an horrour of great darkness , and deep sleep fell upon them , that , the text saith expresly , they were dead : And their dead bodies shall lie in the street of the great City called spiritually , Sodom and Egypt , &c. they were spiritually dead , because dead in spiritual Egypt , and the means of their Resurrection from that death was by the Spirit of life from God entering into them : that is , their Graces were dead ; Or sick , dying Graces : They did not awake unto Righteousness , but slept a sleep like death in sin , and disobedience : They held forth a Righteousness inconform to Gospel-rule , such as some Sects , Heathens , and Hereticks hold forth ; and might dream , that to be true obedience , scarce thinking upon true Righteousness in practice , which we shall after shew what it is . Had Abraham not slept , yet , that horrour of great darkness , that fell upon him , had been sufficient to hide all things from his sight , that he could see little , or nothing , and do as little : But ( besides that darkness ) a deep sleep fell upon him , so that he might seem dead in that sleep , buryed in darkness ; yet Abraham was not dead all that time : So a lasting Lethargy like death , and a deep sleep of insensibility , and spiritual security was to fall upon his spiritual seed ( the Gospel-Church and her Witnesses ) for 1260 years : yet neither they , nor she could be quite dead all this time , but should retain some inward , sick , secret ( but living ) Graces all the time of their lying , as dead in that threefold City : For , Secondly , I sleep ( saith the Church ) but my heart waketh , Cant. 5.2 . She slept ( after the similitude of her Patriarch Abraham ) a deep sleep like death , but was not dead : The Members of her body , both for action , and understanding ( hands , feet , head ) were exceeding drowsie or in a deep sleep , but her heart awaked : She was not dead , but lived by some weak , sick ( but living ) inward Graces . An inseparable sign of such a deep spiritual sleep , is the difficulty to make her , or her Members , know that such a Lethargy lies upon them , with a great impugning unwillingness to be awaked . Secondly , that inward spiritual death was also prefigured by death literal : For , the drybones were the whole house of Israel ( not so much legal as ) Evangelical ; And those bones were dead , Ezek. 37.3 , 11. For , the Witnesses ( the subordinate heads of the Church ) could not be dead , but the Members of the same body must be much more dead . Secondly , I might here shew , that Jonah , & our blessed Saviour presignified prophetically , not only that outward threefold death aforesaid , but also this inward and spiritual death of the witnesses : towit , Jonah by a seeming death , and our Saviour by a real death ; The durations of both which ( three days and an half artificial , or 42 hours ) are exactly conform ( as prophetick types ) to the duration of the death of the witnesses : to wit , three days and a half ; that is , three years and a half , or forty two months of days Annual , which are 1260 years , as we shall more irrefellibly shew in the sequel . The Eighth Epoche . IS of the treading of the Gospel-Church , and her witnesses under foot by those Gentiles ( the spiritual Gentiles of this threefold Mystery of Iniquity ) whom we finde fitly described in the 8th , and 9th . Verses of the 11th Chapter , to wit , the Spiritual Ethnickes ( Gentiles in practice , by profession Christians ) of Anti-christ sensual , secular , and spiritual : And the Holy City ( the Gospel-Church , and her witnesses ) shall they ( these very Gentiles ) tread under foot for forty two moneths saith the text , chap. 11.2 . That is , they shall persecute , convitiate , rashly censure , and contemn the Gospel-Church , and her witnesses , and her , and their testimony , for forty two moneths : Here needs no Daniel to read the sins of the revolted Church , too easie to be read in her just punishments : And what were the Gospel-Churches chief sins ? She , and her Saints trod under foot ( contemned , sleighted , neglected , at least too much ) substantial knowledge of the truth , true obedience , and the witnesses of both , and ( perhaps under a blind pretence of minding things plain , and most necessary ) espoused a trivial , shallow , superficial knowledge of the truth , with like obedience : And where read you this ? Her just punishment renders it in Capital Letters ; she ( for treading under foot , or not promoting , and advancing , with due diligence , things most sacred , profitable and honest ) was given into the hands of the Gentiles to be troden under foot forty two moneths : And what those forty two moneths are , the very next Verse tells you expresly : That they are 1260 days : to wit , days annual or year , swherefore , the Epoche of the thus treading under-foot of the Gospel-Church , and her witnesses ( which also imports their death , & fully shews both the time , and manner of it ) is the same with the former ; All synchronizing . The Ninth Interval IS of the Witnesses sackcloth prophesie : And I will give power to my two Witnesses , and they shall prophesie a thousand , two hundred , and sixty days cloathed in sackcloth . Rev. 11.3 . Our blessed Saviour and his Disciples prophesied ( as in sackloth ) to the legal and Jewish Church ( a Rebellious and gain-saying people ) for 1260 days literal , predicted by Daniels half week of years : He also wept over Jerusalem for the ( then chiefly spiritual ) desolations of Zion : we have also shown , that the Prophets in Ahabs time ( while Rain was restrained ) prophesied ( as Proto-types ) in great affliction , and sorrow ( as it were in sackcloth ) for 1260 days : So , their Anti-type ( the Gospel-witnesses ) were to prophesie also in sackcloth ( in great sorrow , and affliction ) for 1260 days : to wit , days annual , or 1260 years , which the ensuing Epochaes , and sequel of this Treatise , will also fully shew . The Tenth Epoche is of the six Trumpets sounding . THe six Trumpets sounding , and the witnesses sackcloth prophesie ( though of different denominations ) are the same thing , and the duration of both the same time : Lift up thy voice ( saith the Lord to the Prophet ) like a Trumpet , shew my people their transgressions , &c. So , six Angels should sound their Trumpets : that is , the Gospel-witnesses should prophesie six times seven moneths of days annual , which make 1260 years : So long they should prophesie in sackcloth : That is , they should lift up their voices like trumpets ( as the Priests of the Lord did at the siege of Jericho ) six times , but with somewhat feeble blasts , and in much frailty , and without any great visible effect , or event of their sounding to convince Sects , or convert Hereticks : But they should sound their six Trumpets ( prophesie in sackcloth ) no longer : For , there should be no longer time saith the text . No longer time of the six trumpets sounding , of the Witnesses sackcloth prophesie , nor any longer time of the transactions and durations of all these twelve Epochaes : But then ( or very soon after ) when the 7th Angel should begin to sound ( when the witnesses shall begin to prophesse with more power in practice ) then , the Mystery of God should be finished as he hath declared , &c. that is : His Church should then begin to be adorned as a Bride , and the Mystery of Iniquity in all Sects ( Papal , Mahumetan , and modern ) to be made manifest : They shall proceed no further ( saith the text ) for their folly shall be made manifest to all men : This Epoche of the six trumpets ( though sufficiently clear at present ) is fully proved in the precedent Epochaes , and ensuing parts of this Treatise . The Eleventh Epoche . THe Eleventh Epoche ( the same time , and thing with the former for the most part ) is of the pouring out of the six Vials : They were Golden vials , but full of the Plagues and wrath of God ; therefore , they synchronize with the six trumpets sounding , and with the witnesses sackcloth-prophesie : For , the witnesses were to smite the Earth with all Plagues as often as they would in the days of their prophesie , which we find were 1260 days , and prophetically import ( as is , or rather will be made apparent ) so many years : It s apparent therefore , that the witnesses ( prophecying for six times seven moneths of days annual , or 1260 years in sackloth ) were the six Angles that sounded their six trumpets , and the six Angles that poured forth their golden vials ; And , that their successive prophesies in sackcloth , for six time ; seven moneths of days annual , were those six golden vials : For , God gave them power to prophesie so long in sackcloth ; And their prophesie by the power of God is , no doubt , a golden vial , and six golden vials in that sixfold space of time : But six golden vials full of the Plagues , and wrath of God , contingently , or occasionally , upon the impenitent , Anti-chrictian world , because of their profane contempt of their reproofs : For , Corruptis optimi pessima ; The best things , by abuse , bring the worst effects : So the Gospel-witnesses prophesies and reproofs , by the power of God , are ( & that 's undeniable ) golden vials full of the greatest mercies to men , by them admonished , but , by abuse , they are ( though golden vials ) filled with all the Plagues of the wrath of God. And how do the Gospel-witnesses , and the Anti-christian world fill those golden vials of the witnesses reproofs with the wrath of God either against themselves or oothers ? I answer , the Gospel-witnesses fill ( which falls out too oft ) their own vials with temporal Plagues against themselves : So the Prophet ( sent to Bethel ) was some what remiss ( but in some circumstance only a man would think ) in this duty of prophesie : Therefore , he filled that golden vial ( the word of the Lord in his own mouth ) with a self-destroying Plague temporal : For , a Lion forthwith met him , and slew him : So the Gospel-witnesses oft fill their golden vials ( their gifts of prophesie ) with self-destroying Plagues , when they do that duty with a cold , careless remisness , when they prophesie in words , and not in works , or practice themselves what they reprove in others ; when they oppose the truth they should promote ; whiles they labour not that their lips may preserve knowledge , and they prophesie by power from God ; whiles they do not that duty , or do it without sedulity : Thus the Gospel-witnesses fill their golden vials ( the word of prophesie in their own mouths ) with self destroying Plagues of the wrath of God. Lastly , I will givepower to my two witnesses ( Religious Ministers , and Magistrates ) and they shall prophesie : And what is prophesie ? The Spirit or gift of prophesie is ( saith the text ) the testimony of Jesus , or a faithful witness of sincere truth both in words and works without delayes , diminishing , or defalking ( so much as in circumstance ) any part of it , which this Prophet ( sent to Bethel ) found by sad experience . This appertains ( as their duty ) to Ministers to do it in words , and in works also ; And to Magistrates to do it in , works , or practise , and in words also , though not in words altogether in such manner as it belongs to Ministers . Prophesia est testimonium ( tum verbis tum fact is ) verum afferre ; non impugnationem , convitlum , vel cavillationem inferre : For , they that prefer truth-opposing-contradiction , or prefer not the truth conform to Gods command , prophesie not ; or at least , fill that golden Vial ( their power , and gifts to prophesie ) with the Plagues , and wrath of God against themselves . Secondly , others also ( perhaps true Saints ) fill the golden Vials of the Gospel-witnesses with self-destroying , temporal Plagues : So a certain Prophet said to a man in the name of the Lord : Smite me I pray thee : The man ( perhaps in favour to him as a Prophet ) refused to smite him , and so filled that golden Vial ( the word of the Lord in the mouth of that Prophet ) with a self-destroying Plague : For , a Lion also forthwith met him , and slew him , 1 Kings 20.35 , 36. Saints sometimes ( too oft ) fill the golden Vials of the witnesses with the sharpest temporal Plagues against themselves : Oft with grievous spiritual plagues and desertions , which themselves sustain ; Oft with most deadly plagues upon all men : Babylon the great ( Rome-Pagan , or rather Rome Christian and Papal , newly apostate in manners ) fell : That is , the Saints ( that stood in her , and that only could fall indeed ) fell from their first love , and works , and some fled out of her : therefore , Her plagues ( her Witnesses having finish'd their Primitive testimony against her defections ) came in one day ; Death , Mourning , Famine , Fire , chap. 18.2 , 8. A few sincere Saints in that City stood , and that City ( supported by their standing ) stood firm ; A few sincere Saints fell ; and Babylon the great fell by their fall ; Fell temporally , by their Spiritual fall in part : their fall , ( though but in part ) filled the Vials of her faithful . Witnesses ( their reproofes , and Prophesies ) with the Plagues , and wrath of God , which they poured forth upon that falling City . True Saints thus fill the Golden Vials of the Witnesses with Plagues against themselves , against the Church , of God , against all men ; If ( whiles they sound their trumpets ) they shut their ears , or are hearers of the word only , not doers of it , or do it carelesly , or inconform to Gods command ; If they forget judgment , mercy , faith , and mind more the tything of mint and cummin : If they deny the witnesses their due honor , or due maintenance , or tread them , or their testimony under their feet by a careless dis-regard , or dilatory neglect of it , or them . Thirdly , the Anti-christian world fills the golden Vials of the Witnesses with Plagues , and wrath against themselves , when they design or seek to attempt any thing against them : Eliah prophesied the death of Ahaziah : Then the Captains of fifties filled that Vial ( by attempting against him ) full of Gods wrath against themselves . For , fire came down from Heaven , and devoured them , and their fifties , 2 Kings 1. So , if any man will hurt ( his Antitype ) the Gospel witnesses , fire proceedeth out of their mouths , and devoureth their enemies : That is , they fill their golden Vials ( the word of prophesie in their mouths ) with devouring fire from Heaven to destroy themselves , Rev. 11.5 . Pharaoh and his servants filled the golden Vials ( the word of the Lord in the mouth of Moses ) with many self-destroying Plagues : And the very same also doe's the Anti-christian world with the Vials of the Witnesses . And first , Moses turn'd waters into bloud : The Egyptians ( by their disobedience ) made them so , Exod. 7.19 , 20. So , the Gospel-witnesses ( Moses and Aaron's Antitypes ) turned waters into bloud : The bloud-thirsty brought this Plague upon themselves , Rev. 11.6 . ch . 16.3 , 5 , 6. Secondly , Egypt was Plagued with Frogs , and her Antitype with Frogs also , Exod. 8.2 . Rev. 16.13 . Thirdly , both were Plagued with Boyles and Sores , Exod. 9.10 . Rev. 16.7 . Fourthly , Egypt was Plagued with the Plague of Hail ; So was her Anti-type , Exod. 9.23 , 4. Rev. 8.7 . Fifthly , Egypt was Plagued with Locusts ; So was her Anti-type , Exod. 10.1415 Rev. 9.3 . Sixthly , Both type Egypt , and her Anti type were Plagued with darkness . Exod. 10.21 . Rev. 9.2 . These , and sundry others were those Plagues of the six golden Vials ( the word of the Lord in the mouths of his Witnesses ) rebelled against . Golden Vials : Such the Propesies and reproofs of the witnesses are : filled with Plagues : Such , impenitent men make them to be : And how do men ( the Member of Anti-christ ) fill those golden Vials with Plagues against themselves . I answer , they despise reproof , persecute their reprovers : they value not the words of the witnesses ; read not , regard not their Writings : But ( being reproved ) their business is to study Cavils , and contradictions , or find both without study , or care to understand what they cavil ar , or whom , or for what they contradict : Thus spiritual Egypt ( resolving like Pharaoh and his servants to work wisely ) do very soolishly in filling the golden Vials of the witnesses with the Plagues and wrath of God against themselves , by persevering in sordid avarice , and truth-opposing , Saint-persecuting cruelties . Secondly : Filthy Sodomites ( the froth of fluid wit and folly ) fill those Vials of the witnesses with the Plagues and wrath of God ( as their type did ) against themselves , by persisting sensual against admonitions to sobriety ; slothful against their exhortations to sedulity ; by entertaining their rebukes with loose laughter , and making a mock of their reproofs : Solutes hi captant hominum risus : Lavish laughter of folly and ignorance is their food , whereby they fill their minds with windy levity , their lives with evil manners , those golden Vials with the wrath of God , and so bring down fire from Heaven upon their own heads : So type Sodim ( mocking her reprovers ) perished ; So perished her Princes , and Rulers for not reproving of her . Thirdly , Anti-type , apostate Jerusalem ( Professors of blind , zealous , devout ignorance in all Sects ) fill the golden Vials of the VVitnesses with most deadly Plagues , by resisting them , and by bringing evil reports upon their just reproofs : So Jannes and Jambres resisted Moses ; They hardened the hearts of Pharaoh's servants , by exalting themselves ( the basest men ) above Moses , and by preferring their own illusions above his real worth & works : So their Anti-types prefer their own formalities before the real works of the true Witnesses : Hic apprimè , hoc optimè : This mans work , these mens Writings are like Apples of Gold in Pictures of Silver ; But the witnesses golden Vials are Brass ; Their words false , their works Counterfeits : Thus they fill ( by odious comparisons , and preferring their own deceits ) ) those Vials of real Gold , with the greatest and most deadly Plagues against themselves . So the ten Spies filled the golden Vials of the Promises of God with fierce Plagues against themselves , and the people ; by bringing evil reports upon the Land of Promise , and worse upon the word of God , that promis'd that Land to the people of Israel : therefore , they all perished instantly by the Plague , and all Israel from twenty years old upward ( about four excepted ) perished in the Wilderness : So , the Antichristian world ( and , chiefly , Pharisaical hypocrites ) fill the Vials of the witnesses with the fierce wrath of God against themselves , by bringing evil reports upon the Prophetick Promises , and word of Prophesie in sacred Scriptures through a profane careless ignorance of them : And Ignorance is the Mother of evil reports , and fills ( not only their hearts with malice , but ) their mouths with blind misconstructions , blasphemies , and , at best , with wicked excuses , cavils , slanders against the Gospel-witnesses and their record : Thus they fill their golden Vials with the most deadly plagues against themselves : For , they affect a fruitless delibation of divine truth without depth in Doctrine or due obedience , which ( though a small measure of Knowledge is sufficient to save the humble ) serves but to harden their hearts , to seek or find cavils against solid truth , & sincere obedience : For , the three evil grounds had not , or afforded not a fruitful depth to growing seeds ; But the good ground only both had , and afforded depth of Earth to the feed of Grace : And this depth of Earth in mens judgments , and obedience ( at least in their desires , and affections ) makes those golden vials of the witnesses the more the vessels of honour , and fills them with all mercies : But that threefold want of fruitful depth in Anti-christ sensual , secular , and spiritual ( at least in their affections ) fills those Vials with all Plagues of the wrath of God : These have power to smite the Earth with all Plagues as oft as they will : That is , to pour forth the six Vials filled therewith : to wit : For 1260 years in the dayes of their Prophesie , Rev. 11.6 . That 's the Epoche of these six Vials , of the witnesses Sackcloth Prophesie of the six trumpets sounding , and of all these twelve Epochaes : For , There shall be time no longer : But in the dayes of the voice of the seventh Angel , when he shall begin to sound , the Mystery of God shall be finished , chap. 10.6 , 7. And , when the seventh Angel shall pour out his Vial , it shall be done , ch . 16.17 . The Mystery of God shall be finished or done , that is , the true Church ( as a City set upon an hill ) shall begin to be seen , and embraced by all Sects and Nations ; And the Mystery of Iniquity in all Sects , ( Papal , Mahumetan , and modern ) shall begin effectually to be made manifest to themselves and others . The signal congruity betwixt the seven Vials and 7 trumpets ( and that in all their transactions and in the series and places of their transactions ) shews plainly that both ( contrary to the opinion of many that are contrary minded ) run parallel and import ( if not all together ) for the most part , the same times and things . One ( and not the least ) of the Plagues of those six Vials ( and not the Plague of one particular Vial , but of all the six ) is the restraint of spiritual Rain : The duration of which is the next , and last Epoche we shall here insist upon . The Twelfth Epoche . IS of the restraint of spiritual Rain ; And ( in handling of it ) I shall exert that promised Epitome of the series or the Mystery of Iniqnity , by shewing some of the chief transactions of those twelve Epochaes for 1260 years . I shall here also shew , what that iniquity and those sins are , which shut Heaven that it should not Rain ; And what that obedience to God and right to man is , that shall open Heaven and bring down plenteous showers of temporal blessings and spiritual Graces upon all Churches and Nations . The restraint of Rain , in type was 1260 dayes ; literal Rain , literal dayes : This restraint of Rain was of spiritual rain for 1260 dayes annual : That is , for 1260 years : That 's the Epoche of the restraint of Rain spiritual , Rev , 11.3 , 6. ) as 1260 dayes literal were , in the type , the restraint of literal Rain , Luke 4.25 . James 5.17 . These have power to shut Heaven that it Rain not ( saith the text ) in the dayes of their Prophesie , ch . 11.6 . And what the dayes of their Sackcloth-prophesie are , the third verse expresly tells you , that they were 1260 dayes : to wit , dayes annual ; that is , there should be a restraint ( as , in the patern , of literal ) of spiritual Rain . ( To wit , of spiritual graces in a great measures ) or 1260 years . No true Grace-figuring-rain fell , in the Patern , for 1260 dayes , which shews the grievous restraint of spiritual Graces ( figured by Rain ) which should be in the Anti-type for 1260 years : that is , there should be rather a continued decay , then any vigorous and visible return of frugiferous Graces for 1260 years . Apostate Israel had water to keep them alive , for 1260 dayes , but no rain to refresh the Land : That went daily back , became more barren , nor were the hearts of the people turned back to obedience till about the end of those 1260 dayes , 1 Kings 18.17 . So ( it seems ) Gospel revolting Israel was to be preserved , as it were alive ( by some secret , sick Graces ) for 1260 years , but not raised to a fertile life so long , or not until the spirit of life should first raise her Witnesses , whose three days , and an halfe of their Spiritual death is ( as a second record of confirmation ) the same Epoche with those 1260 years of Rain restrained : So long the Land of Gospel , revolted Israel ( in some sort also dead ) did , or should decay daily inGarces , grew unnatural growing seeds , and became ( terra tota dehiscens ) a most barren dry Land , all parched into cracks , and ClyftsofSchisms , full of errours , and evil manners ; And yet a people fondly pleased with the opinion that they have repented , whiles their hearts ( according to theintent of this Prophesie ) are not turned back from the lusts of the flesh , the lusts of the eyes , and pride of life : which threefold covetousness is Idolatry , the grand Idols of Anti-christ sensual , secular , and spiritual , and threefold root of all evil . They ( Nor are true Saints free from the same faulr . ) turn to a form , not to the power of godliness ; get faces like faces of men ; Hair like the Hair of Women , but retain teeth of Lions , Rev. 9.7 , 8. And what 's repentance ? If it be not some sound , shallow ( carelesly shallow ) Doctrine in a fruitless form , they know not what it is . They place repentance in the strict pursuit of their own Seers , blind prescripts . And why were not the hearts of legal , Apostate . Israel turned back till about the end of 1260 dayes ? Because they turned their backs upon obedience , and their faces from repentance all that time : That time was the Interval ( the Epoche ) of type - Israels grand Apostacy . And 1260 dayes annual ( or years ) are the Anti type duration of the Gospel-Churches grand defection from faith , and obedience : But this fully confirms it : to wit , because we find here the same duration of 1260 years to be the Epoche of the restraint of spiritual Rain ( of spiritual Graces figured by Rain ) which necessarily infers ( for what can Earth without water bring forth ) the Churches , and her witnesses defection ( at least in part ) just so long . Therefore , these 1260 years were to be that time wherein Gospel revolted Israel ( and true Saints , too much ) should turn their backs upon obedience , and faces far from works worthy of repentance ; That time wherein self-seducing Professors retrograde by going forward , and run into perdition whiles they seek to shun their own ruine . But they have been busie , as he was , here and there , whom the disguised Prophet personated : About what In seeking things that belong unto their peace : to wit , according to the common , careless , blind custom of formal Professors : But never did they know , little did they ever think , that they were only busie all that time in turning their backs upon obedience , and faces from repentance : A man would think ( & they verily believe ) that their blind zea lous endeavours are a perpetual pursuit of true repentance , and things that belong unto their peace , whiles they thereby turn their backs upon both . Little did the blind Syrians believe they turned their backs upon Dothan , when they went forward with their faces wards Samaria : Little did the Pharisees think they did ( by all their devout endeavours ) hide the things that belonged to their peace , from their own eyes : And as little does the Anti-christian world believe they take a wrong course , whiles they ( by their proud and profane contempt of things profitable ) put felicity far from them , and exile peace . They ( well content , as the Parisees were with their wonted knowledge ) will not know these things : what profit cometh ( say they ) by knowing of them ? This is not the course ( that such Professors take ) to obtain the Rain of righteousness , but the ready way ( though they will in no wife see it ) to shut Heaven that it rain not . Eliah prayed , and endeavoured earnestly that the hearts of apostate Israel might be turned back , which was not done till about the end of those 1260 dayes of Rain restrained : Then their hearts were turned back from halting betwixt two Opinions , and from dead idols to serve the living God : That was done in a shadow , and so less permanent : But it may seem more then probable , that the hearts of revolted Gospel - Israel ( about the end of those 1260 years restraint of spiritual Rain ) shall begin to turn back from halting ( not betwixt two , but ) many opinions to a permanent unity of true faith , and manners ; That Anti-christ sensual , secular , and spiritual , may then begin ( begin effectually ) to return from the lusts of the flesh , the lusts of the eyes , and pride of life to true Christian sobriety , mercy , and charity : That the Son of perdition ( as Judas convinced hanged himself ) shall begin to strangle ( with his own hands ) his own barbarrous inhumanities : that sensual Professors shall begin to forsake open profaneness , secular Professors sordid tenacity , and spiritual false Professors their blind , sensless prescripts of pride and ignorance , that all ( their errours being made manifest by Gospel-light ) may glorifie God : Sic Anti-christus , penitùs evictus , exibit ; So Anti-christ ( beirg fully , and clearly convinc'd ) shall turn true convert . Then shall his prophane heart be turned back ; Back from proud contempt of sacred truth , and neglect of the practice of it : Back from blindness of heart to heart-enlargements in the light of the truth of the gospel ; And turned back from blaspheming God , and his tabernacle by bringing ( as the spies did upon the Land of Promise ) evil reports upon Gospel-truth , and the witnesses of it : * So many Papists ( and Protestants , too much ) blaspheme the sacred word of God saying : It s insufficient , ambiguous , dangerous , deceitfull ; And formal Professors please themselves with a careless , trivial , shallow , sound Doctrine , fondly affecting the stony grounds grand curse for the greatest blessing . They pretent that the plain Scriptures please them well ; that the rest yields much labour , little profit : profane sloth , pride , covetousness imprint such blind opinions in the hearts of hypocrites , who ( catching as they conceive at part ) loose the profit , of all the Scriptures : wherefore , * as Bede much complained , that many in his time were contented with a trivial literature ; So , it hath been the misery of all times ( of those times especially wherein , Heaven being shut , the Rain of Graces should be most restrained , ) that men , Sects ( and Saints , too much ) content themselves with a trivial shallow knowledge of sacred truth : For , the stony ground ( of all evil grounds the worst ) had a trivial , shallow superficies of fertile Earth , only it wanted depth , therefore , it s most deceitful , and destructive to it self , and to thesowers of it : For , it s a true saying : Non babet Ars inimicum praeter ignorantem : And it may be no less truly said , that this careless , Heaven-shutting , shallow ground of Professors , profanely prond , contentedly ignorant , or puft up with their shallow ( though perhaps literally sound ) knowledge , are the greatest opposers of profound truth , persecutors of the Witnesses of it , and the chief matter ( as we shall instantly shew ) of the Son of perdition properly so called : For , filthy lucre , and pride , constrains them to cast aside all faithful care and pains in searching after substantial truth : Therefore , their Doctrine , and their doings are both , but deceits : For , such as their Doctrine is ; such their doings are such as their knowledge , such their practice : Tali Patellâ dignum operculum , a careless , blind , shallow , persecuting obedience best befits their fruitless superficial knowledge ; So , the Pharisees ( figured chiefly , by the stony ground , and by whom especially our Lord was Crucified ) had ( like these their Anti-type ) a trivial , superficial knowledge , with like obedience : Said , but did not , and were the principal part of the type-Son of perdition . Search the Scriptures ( said our Saviour ) for they are they that testifie of me : The Pharisees searched the Scriptures ( as they thought ) di ; igently , but divided them not aright : They divided the word , and their obedience thereunto by a division ( not of right distinction , but ) of separation , and , by that separation , separated themselves from all right to any part of it : They searched the Scriptures diligently : to wit , such literally , ( and those chiefly ) that held forth legal and ceremonial Ordinances ; But they searched them not , as they shadowed forth Christ ; nor those Prophesies that clearly testified of him ; or they searched those Scriptures sleightly : They had no doubt ( as modern hypocrites have ) their thunder-bolts of blasphemy against such Scriptures , and the diligent searchers of them , and could call them perhaps , ambiguous , dangerous , deceitful ; useless allusions , vain Allegories : and the sober disquisitors of such sacred Oracles they might account curious Quaestors about trifles , and trivial expenders of wasted pains in searching things im pertinent , or to little purpose : Therefore was their obedience also ( conform to their knowledge ) divided and separated : They diligently observed legal Rites , and placed their Religion ( as their Anti-type doth in empty forms ) in their observing of them : But the grand duties or great commands ( judgment , mercy , and faith ) they separated from the less , and ( as least regarded ) rejected , Math. 23.23 . Luke 11.42 . Wherefore , whiles they divided ( separated , rejected ) the knowledge of those Scriptures , that chiefly testify'd of Christ from those that ( literally , as they took them ) testified less of him , they wholly abandoned all benefit that might redound from both to themselves : And whiles they divided ( separated , rejected ) the grand duties of obedience to God ( judgment , mercy , and faith to men ) from the less , they cast off all obedience . So these Professors ( their Off-spring , and Anti-type ) that affect a fruitless , shallow knowledge , and such obedience , search the Scriptures ( as they suppose ) diligently , but divide not the word aright : They divide the word , and their obedience by a division ( not of right distinction but ) of seperation : They separate the plain from the prophetical ( as Saul rent Samuels Mantle ) and thereby separate themselves from all right to any part in either : For , as that wicked Harlot would have the Child divided ; So they well approve ( as they pretend ) the plain Scriptures , but reject the rest as useless , qor impertinent ; And so ( as she had no part in the living Child ) they deprive themselves of all right to the word of life . They , therefore ( as the Pharisees did ) affect , and make a schism in Doctrine , and obedience ; separate and reject the solid , and retain the trivial , which serves them only to blaspheme , & bring evil reports upon all sound knowledg , & sincere obedience : And this profaneness may be found to come in the Van of those sins that shut Heaven . Heaven shutting profaneness is threefold : Sensual , Earthly , and Devilish . This threefold profaneness is also threefold : In thought , word , and deed ; And versant in a threefold subject ( the high-way , thorny , and stony grounds ) whose Fruits are a slothful , worldly , and proud non-vacancy to seek , or submit unto sound knowledge , and sincere obedience . This threefold profaneness in thought , is a threefold inward deception of the Intellect , will , and affections ; But , in word , and deed , the same deception exerted . The ourward attractives , and objects of this threefold profaneness are three different forts of divertisements . The divertisements of sensual profaneness are , sloth and sinful pleasures . Of secular , or Earthly profaneness , worldly profits . Of spiritual profaneness , pride , opinion , blind superstition , busie ignorance . The first non vacat a ventre , sensual high-way-Professors are ever so busie in gathering Grapes of Sodom , that they have no leasure to look towards Zion . Professors secular are so set upon the world , that they see no benefit , but in worldly business : Their Grapes grow all on thorns . But , Professors proud and Pharisaical ( the stony ground ) are ever most diligent in dressing the basest Briers of ambition , that bring forth nothing but evil surmises , rash censures , and all uncharitableness : Only from pride come contentions and these fires issue forth ( as Jothams Parable proved ) only , or chiefly fromthe Bryers of pride , and ignorance , which the stony ground produceth : And this profaneness ( the devotion of pride ) is that principal sin that shuts Heaven , and the chief corner-stone in the Fabrick of the Apostacy of Anti-christ , which comes next to be handled . CHAP. VII . An Epitome of the Series of this threefold Mystery of lniquity , wherein some chief Transactions of this Interval of Rain restrained , and of all the twelve Epochaes ( for 1260 years ) are briefly handle d. I Have therefore , insisted the more upon this stony grounds spiritual profaneness , as the principal Foundation of the Apostacy , and shall therewith , instantly present the Reader with the structure of it erected , chiefly , upon this ground : For , I shall here take liberty to insist a little upon this Epoche of Rain restrained ; Because I shall from hence more evidently demonstrate the Commencements ( not only of this , but ) of all the twelve Epochaes , and therewith propose this promised short Epitome of the grand Apostacy : To which also some necessity , upon the Rea dersa ccount , constrains me : Because such as are weakest to apprehend , are readiest to ask questions , before they understand the grounds of their own demands , or know what they ask , and are no less uncapable of conviction from the most rational solutions , which weakness or indisposition is double , for want of some short and perspicuous Map of the Series of things to be first conceived : Wherefore ; we shall , first . Distinguish Anti-christ sensual , secular , and spiritual , & shew which of the three is chiefly that Son of perdition intended by the Apostle , 2 Thes . 2.3 . Secondly , we shall shew when , and in what manner all three came . Thirdly , whereas the Bicorn-beast came up out of the Earth ; we shall further shew what Earth brought him forth . Fourthly , we shall shew how , and when that Pseudoprophetick-beast laid his Foundation of deceit , and began to build thereon , the body of Apostacy . Fifthly , how , and when he ( to that intent ) took away from the primitive Church her power , and , Church-priviledges . Sixthly , we shall shew his progress in building upon that forged Foundation . Seventhly , we shall shew , how the threefold man of sin is bound ( as in a threefold chain of darkness ) by a threefold inconviction ( of sin , of righteousness , of judgment ) whereby they cannot discern those sins that shut Heaven , nor that righteousness which should open it : Therefore , we shall shew what those sins chiefly , are that shut Heaven . And , Lastly , what that righteousness to men , and true obedience to God is , that shall open Heaven , and be the means ( the only means under God ) to bring down showers of temporal blessings , and divine Graces upon all Church-Societies , Sects , and Nations . And first , we shall distinguish Anti-christ sensual , secular and spiritual . Sensual Anti christ ( or his first appearance in power ) was the second Dragons military Forces , when he came in the Van of them , invaded the Christian world , and made Rome Imperial tributary , about the year 407 : For , that Floud filled the Christian world with Heathenism , gross Herefies , & all sensual profaneness , which body sensual , and Heretical ( conjunct with such as themselves were in those Nations they subdu'd ) then created , and hath from that time continued Anti-christ sensual , Secondly , secular Anti-christ ( rallyed under his Head , the Decapolit-beast , not Pagan , but Papal ) were the more worldly-minded Professors , and powers of the ten Nations of Rome Papal , who ( falling more fully from Faith and obedience about or after the year 407 ) at first constituted , and have ever since in their like successors , continued Anti christ secular : And these ( more strict , and orthodox , but ) covetous Professours in all Sects , are the moresecular part of the body of Apostacy . Thirdly , Spiritual Anti-christ ( rallyed under his proper Head the false Prophet , or Bicorn beast Papal ) was the proud , factious , blind , busie Professors ( most strictly formal who ( falling more fully from faith ( faith of veracity ) about or a litle after 407 ) at first constituted , and their successors continued , Anti-christ spiritual : And these ( somewhat Orthodox , but proud and Factious ) are , in all Sects , the more spiritual part of the body of Apostacy . But , Secondly , all three will be much more clearly distinct by our further shewing when , and in what manner all three came : And first . Anti-Christ sensual ( or his Supream power ) was ( about the year 407 ) an Alienigena of the Northern Nations , without the pale of Rome Imperial : But , after he had invaded & ( as it were ) vanquish'd the Roman Empire , he became ( in short process of time ) a proselyte in the body of apostacy , being drawn unto it by the Bicorn-Pseudo-prophetick-beast , that deceiv'd those that dwelt upon the earth by means of those miracles , which he had power to do , &c. Rev. 13. 14 , For , that bicorn Beast won Anti-christ sensual , and his floud-like armies , and Alie's ( originally Heathens , and Arrians ) to a kind of Pseudo-christianity in the body of Apostacy , wherein he , and his successors ( or the major part of his political body ) held , or might hold all the proprieties of sensual Anti-christ under a loose , careless , trivial , fruitless profession of Christ for 1260 years : The Mahumetans carryed on his more literal , and loose Christians his more spiritual progress . But , Anti-christ secular , and spiritual ( who , or whose superintendents are more properly that Son of perdition of whom the Apostle speaks ) were Indigenae in the Roman Empire , and are ( most properly ) that matter , or body of the Apostacy . Having thus far described and distinguished all three , we shall ( as we have already shewed when ) further enquire in what manner Anti-christ sensual , came . And secondly , when , and in what manner Anti-christ secular , and spiritual , ( the more proper body of the son of perdition ) first came . And first , Anti-christ sensual ( under the conduct of his proper head , rhe second Dragon ) came , torrenti similis , like an ( all overturning ) deluge about the year 407. And the Serpent ( saith the text ) cast waters out of his mouth as a floud , after the Woman , that be might cause her to be carryed away of the floud , Rev. 12.15 . But , by that floud of Military Forces , he could not so carry her away as to destroy her ( for that was his intent as the text imports , and his practice proved ) but he caused her to flee into the Wilderness for 1260 years , ver . 6.14 . After her flight , he went and made war with the remnant of her seed , ver . 6. And when her Witnesses had finished their primitive Testimony ( about the year 407 ) he overcame , and killed them , chap. 11.7 . He then also finally slew the first Dragon ( that had invited him for a refuge ) by the conque●ing Swordof his floud-like Armies ; translated his ( or rather the Christian Princes ) Decapolit-Empire , and seated himself in the major part of it , till he gave his power , and authority ( the Supremacy therein ) to the ( by him first wounded ) Beast Deca-diademick Papal , ch . 13.7 , 4. Thus we see the coming of Anti-christ sensual , was with all visible , and open violence , and in a Profession of literal Heathenism , and gross Heresies ; therefore , he did not , nor could come ( secret , and undiscerned as the Son of perdition did ) with all deceiveableness of unrighteousness : For , he was so far from coming with all deceiveableness of a non-appearance , that he came ( as Sodom , not ashamed , disclosed her sins ) openly manifest , and apparent : therefore , the Church saw him openly ( could not but see him ) and fled from his face into the Wilderness for 1260. years , Verse 6.14 . Sundry texts so expresly assert the Series of this second Dragon , and of ( the then chief part of the body of Anti-christ sensual ) his flouds of visibly profane , and most wicked men , and manners , that it seems impossible to be doubted , or contadicted : And sundry faithful Church-Histories , uncontroulably , determine ( though by undeniable collection , and consequence ) the time , and manner of his coming as aforesaid , and will further appear . But , Secondly , Anti-christ secular , and spiritual ( the more proper body of the Apostacy , and son of perdition ) came about the year 412. also ( under the conducts of the Sea-born , and Bicorn beasts Papal ) with all deceiveableness of unrighteousness ; whereby they least appeared , what they were indeed when they came 2 Thes . 2.10 . Rev. 13.13 , 14. But this threefold distinction ( as also how , and when each came at first ) will be much more clear , by shewing what earth brought forth the bicorn false Prophet . And therefore . And I saw another beast ( saith the text ) come out of the earth , and he had two horns like a Lamb , &c. ch . 13.11 . Out of the earth : Non omnis fert omnia Tellus : The false Prophet Bicorn , and Papal , grew not out of every ground : The High-way least honour'd him ; he it as little ; therefore , gross Heresies , and open profaneness , ( fruits of the High-way ground , which neither could hide him , nor be hid from others ) he ( at fitst at least ) affected not ; nor was that his native soil that brought him forth : But the thorny and stony grounds ( the truer . Parents of all deceits ) were the producers of him : Those Professors ( especially the stony ground ) gave him his first being , and their professions furnished him with all deceits : For , the stony ground deceives ( not some single persons , but ) the whole body of the Apostacy of Anti-christ ; that is , this Rocky ground ( Professors lightly over-lay'd with a trivial , and superficial earth of shallow knowledg , and obedience ) deceives its painful Sowers , and all that see it : It were fondness ( they think ) to say : At quando Messis ? when they see it send forth seeds of Grace so fast : But it forthwith retracts its fertility , and , like a Furnace , consumes that seed it cherished before , and is most cruel in killing the Witnesses of the truth : For , the blind and ambitious Off-spring of the stony ground , brings , of all evil Reports , the worst against all good men and Manners ; because blind Vipers , of all . Serpents , bite forest , and they , of all other , are most deadly . And , Secondly , It deceives themselves most : If we ( say they ) have Grace like a grain of Mustard-seed , we need no more ; A little is enough , the least sufficient . They are much deceived , though they , in part , say the truth : For , Grace like a grain of Mustard-seed is sufficient for the fimplest , & weakest sincere Professor : But a careless , contented , proud knowledge ( though it be never so great ) is quite contraryto true Grace , which is ever growing : Sincere Professors grow daily in grace , and in the knowleage of our Lord Christ : But a careless , contented , shallow knowledge continually resists the Grace of God , is ever busie in bringing evil reports upon it , and watcheth to work the ruine of the Witnesses of it : This is not ( that which hypocrites take it to be ) the grace of God either like a grain of Mustard-seed , or in any measure : Nor did our Saviour say , that the Kingdom of God was like a grain of Mustard-seed , standing at a stay ; but like a grain of Mustard-seed , which ( though a small seed ) grows as it were , into a Tree . The Son of perdition should come with all deceiveableness : And this spiritual profaneness of a contented , shallow , literally sound knowledge , with like obedience , was the way of that son of perdition : Therefore ; He did not , could not come as an Arrian , or Mahumetan , or as Antichrist sensual came : There was nothing so great deceievableness in such gross Heresies , and open prophaness , which appertain ( as more manifest ) to Antichrist sensual , and not so properly , to this secular , and Spiritual , son of Perdition , who should come , and came about the year 407 ( not with open , manifest , or gross Heresies , and manners conform , but ) with all deceiveableness of appearance of truth in knowledge , obedience , Doctrine , profession , Miracles , and pretences to be the true Catholick Church : These are the Angelical colours of deceiveableness , under which he ( and chiefly his Super-intendents ) works ( secure , and as it were unseen ) all works of spiritual wickedness , and under which he came : Of all these we shall speak briefly , and in some order , but leave their Miracles to their proper place : And first , of the deceiveableness of their pretence to be the Catholick . Church . It was the Apostacy ( over which the Super-intendents this Man of sin presided ) that seemed Catholick , or universal ; And that body of Apostacy was the Antithesis to the true Catholick Church : Herein they deeply deceived those that dwelt upon the earth , and were themselves deceived . The text saith , A falling away must come , 2 Thes . 03. That is , there should be a grand and general revolt of the Gospel-Church from Faith , and obedience , say some Expositors : They are so many , and common , we need not quote them : But there could not be a general revolt of Saints from all inward Faith , and from , at least , some outward , weak , and scarce-visible obedience : Such therefore , must be excepted : But , otherwise , the Apostacy might seem general : We shall search the truth of it in the Types , and in their Anti-type . And first , The Apostacy of Israel under the Pharisees might seem general , and the Pharisees might pretend ( by the generality ) to be ( with their followers ) the true Catholick Church . Secondly , The Apostacy of Israel under Ahab might pretend ( by the generality ) to be the Catholick-Church . Thirdly , The Apostacy of Israel in the Wilderness ( when the perfidious Spies searched the Land of Promise ) might pretend ( by the generality ) to be the Catholick Church : For , all Israel , to a man ( about four excepted ) fell from Faith , and obedience : They all observed , literally , legal Ordinances ( so far as we find ) well enough , but rejected the Prophetical traditions , that promis'd them the Land of Promise : They fell from Faith in the Promises , from Faith of veracity , and from obedience : All fell away except as aforesaid : All rebelled against God , against Moses , and Aaren , and would have stoned the two faithful Witnesses that were sent , Numb , 14.9 , 10 , 11. Therefore the ten Spies ( porters of evil reports ) dyed immediately by the Plague , and all Israel , whom they had infected with the Pestilence of that Apostacy ( all to a man from twenty years upwards , two excepted ) dyed in the wilderness , ver . 29. And all that sad Prophetick story is told , ( as it were mutato nomine ) of their Anti-type ( the body of Apostacy ) who ( by their generality ) pretend to be the Church Catholick , who cast away ( look not after ) the Promises in the Prophetick Scriptures , nor after substantial truth , and obedience ; but basely espouse a trivial , superficial , shallow ( though somewhat literally sound ) knowledge , with obedience conform , which is the productor of evil reports , blasphemies , persecutions , and the path-way that the son of perdition came , when he came with all deceiveableness of unrighteousness about the year 412 , as will instantly appear : For , this way is deceiveableness it self ( most deceitful ) and that sin , chiesly , that shuts Heaven , whiles they , and their complices conceive it to be the only Key to open it : This was the way of his coming about the year four hundred & seven , ten or twelve ; let us turn , therefore , our eyes to about that time , to see more clearly , both the time , way , and manner of his coming . St. Hierom's Record ( and he 's the fittest testator here ) best occurreth his commencement at such a time , and in such a manner as the Apostle predicted , and I here have briefly described : Of him Erasmus ( as Clarkes Church-History witnesseth ) thus writeth : Quis doces aptiùs , quis delectas urbanùs : St. Jerom was ( in Erasmus esteem , as it might appear ) the best Teacher , and most delightful writer of all the Fathers : He also lived , and was at Rome in that very juncture of time , when the Christian world was turning upon the hinge of Apostacy , and commencing that grand revolt , which ●he Apostle speaks of : Therefore , his Authority ( the best of any ) may here stand good . But he ( about the year 406 , as we shall shew ) call'd * Rome-Christian ( the Meiropolis of the then revolting world ) a receptacle of Devils , and faln Babylon : And St. Jerom sure ( a most vigilant Father of the Church , and a sober Writer ) would not have called Rome-Christian ( then-reviloing ) faln , if he had not seen good reason , or rather real truth for it ; that she was then faln , or in falling : But he gave sufficient reasons ; and those reasons , we shall afterwards abundantly shew to be real truths : For , it follows * When I livea ( saith he ) in Babylon , an inhatitant of the purple whore , after the Roman Laws , I would have written something of the holy Ghost , and have dedicated the Treatise to the Bishop of that City : And behold that seething pot , which was seen in the Prophet Jeremy , looking out of the North , beginneth already to buil , and the Senate of Pharisees cryed out at me all at once : Neither was there so simple a Scribe in all that ignorant Rabble , which conspired not against me : wherefore , I am now ( as it were out of Captivity ) neturned to Jerusalem , &c. Tempora mutanfur : A sudden change into a strange Antithesis : Rome ( of late , the City of Righteousness ) revolted , as in a moment , to be the Head of the Mystery of Iniquity ; and her Professors ( once fruitful in all good works ) were turned Pharisces : And the Senate ( saith he ) of Pharisces cryed out at me all at once ; neither was there so simple a Scribe in all that ignorant Rabble , that conspired not against me : Against whom ? Against St. Jerom , whom the Papists themselves acknowledge to be a Reverend Father of the Church . Ah persidious people of the City of Apostacy ! How soon is the Metropolis her self of the Primitive Church become unstable as waters , and the once firm sear of her faithful Witnesses , revolted from Faith and manners : For , the manners of that upstart , proud , Catholick-Church pretending Apostacy were ( mores Iniquissimi ) most inhumane ( above Heathens insolencies ) even to St. Jerom , one of the ablest , and most worthy Fathers of the Church , who , apparently had more serious and real worth , and solid depth of good ground in him , then all the petty , pibble Quarry of that proud Senate of Pharisees had . And this anti-type ( Church-Catholick pretending ) Apostacy ( when she but began to put forth her rebellious head , and first opened her blasphemous mouth against the faithful Witnesses of the truth ) had ( as much as all her Types had ) deceitful grounds sufficient to pretend to a Church-Catholick , and might , and probably did thus plead : Why , Jerom , do you coms ( by your Dedications ) to dictate to us , as if we needed your instructions in the tenents of the Homousian Faith ? Had we needed your help , we had sent for you : And what need ( do you think ) can the Supream Representatives of the Catholick-Church here , have of your help , a single , and obscure person ? And will you insult alone over the Catholick-Church , tax ber with covetousnesse , rash censures , want of Charity , Oppression , Apostacy , and we know not what ? Is this your Christian meckness , and submission ? Cannot the City live in peace for you , nor the Church in quiet ? We all ( all here as one man ) disdain your daring boldness , and detest your pride : And the Senate of Pharisees ( said Jerom ) cryed out at me all at once , &c. The Apostacy ( the truth-opposing Apostacy ) was , or then seemed Catholick , and the true Catholick-Church fled ( or was then flying ) away into the Wilderness . That wicked apostacy ( even in her Infancy ) had aspired to the false title of the true Catholick-Church , whom she most persecuted , and conspired against her most faithful Witnesses : And that ( if the Records of many , besides Jeroms , may be believed ) in the Metropolis of the true Primitive ( but then revolting ) Church . This Apostacy , therefore ( as her Types were ) seemed general , or Catholick , and did deeply deceive her self , and those that dwelt upon the Earth , with the falsly arrogated or stoln title of the true Catholick , and Apostolick Church . St. Jerom was no base Porter of evil reports , no morose , ●ash , t●●ie accuser , but the most faithful of all the Fathers ( at least then living ) to reprove , exhort , correct , rebuke , instruct : Et quis docet aptiùs : None taught with more sincere and true Christian candor . But relapsing Rome ( thus reproved plainly by him ) pay'd dear for her Apostacy , and obstinate impenitence : For , about the very next year ( and that fully confirms the truth of his reprooss , and the equity of his just complaints ) was Rome besieged , made tributary , and the body of her Christian Empire began to be translated : And , about five : years after , the City ( the second time besieged ) was taken , plundred , burnt , and almost totally depopulated by the Plague , Sword , Famine , Fire : Then might that miserable City call on Jerom , and cry , Solon , Solon : Then was the first , and best head of the Sea born beast secular , and Papal , wounded ( as it were ) unto death , upon the day of his Birth , or so soon as he was brought forth : And then Rome Papal , or the tenfold body of Apostacy ( persisting still obstinate , and impenitent ) was , with her revolting head , or Metropolis ( the Ruines of Rome literal ) given up ( by a most just judgment ) to persevere in that grand , blind , Apostacy , and Rebellion against God for 1260 years . In which Epoche , Heaven should be shat , that it should not Rain ( at least that promised Rain of special mercies , and divine Graces ) and yet be open all that time to send down ( to pour forth ) the six Vials ( full of the Plagues , and wrath of God ) upon the obstinate , impenitent , Anti-christian world : And this grand inundation of dreadful evils ( temporal , and spiritual ) flowed ( as from its proper fountain ) from the Churches too free contributing to the general Apostacy , by falling ( some wholly , some in part ) from Faith , and manners , to affect a careless , shallow , fruitless knowledge with obedience comform . From faith and manners : That is , not from Faith of Doctrine , though she fell from that ( by degrees ) in part : That was ( in the beginning of the Apostacy ) somewhat competently sound , but profanely , and carelesly shallow , chiefly because it wanted right , and charitable application . But from Faith and obedience ; that is , in her true members ( though that but in part ) from her , and their first Faith of veracity , and obedience conform to Gospel rule : For , sound Doctrine is ( vas continens ) a fit Vessel to hold forth sincere obedience , either in a full , or a more remiss measure ; And as fit ( by the abuse of it ) to carry on that grand defection aforesaid . And when began this grand Apostrophe , or diversion of the Gospel-Church from Faith , and obedience ? St. Jerom gives you an infallible character ( a most sure mark ) of the time of this revolt , expresly , in these words : And behold , that Seething-pot , which was seen in the Prophet Jeremy looking out of the North , beginneth already to boil : That is , the fire of affliction from the Natitions of the North ( the Gothes , Scythians , Francks , and sundry others ) began to make the Pot of Apostacy ( the falling Professors of the revolting Church ) boil in affliction , that their filthy profaneness ( their careless contempt of solid truth and sincere obedience ) might boil out . But it did then but begin to boil ( beginneth saith he already to boil ) for it had not then reached Rome , the Metropolis , or middle part of that Pot : This complaint , therefore and that Apostacy , or the nearest proximity to it ( as is then appeared to St. Jerom ) might be , or begin about a year before she was made tributary in 407 , or about six years before she was taken , plundered , and burnt by Alaricus in 412. For then that fire of affliction made that Pot boil in the middle : The full conclusion , and clear inserence is this : That Apostacy , or nearest proximity thereto ( of , and for which St. Jerom so grievously , and most justly complained ) might appear to him to begin , or be apparent about the year 406. For , the next year was Rome besieged , and paid tribute the next year after : Then that Pot did more then begin to boil ; And , about four hundred , and four , it did not begin : For , * then Stillico subdu'd Radigusus , kill'd and took all his Army , consisting of two hundred thousand ; * He also , about that year , beat Alaricus two , or three times , and drave him into Pannonia : Then the fire of affliction scorched sore those barbarous Nations , and the Pot of which Jerom spake , was scarce touched , or little afflicted therewith : Therefore , that grand degeneracy , of which Jerom thus complained , must appear to him to be , or begin about the year 406 , when the Pot of Apostacy began to boil , and when the Powers of Rome-Christian , and Imperial , and of the Primitive Church began to be translated into the succeeding Kingdoms of the second Dragon , Beast , and false Prophet ( as to the far larger part of that Power ) for 1260 years . Howbeit , I see no necessity , that we should bind the ingress of this Apostacy , or the Commencements of the other Epochaes ( by a strict-limitation ) to any one certain , or fixt year : But they all ( brought forth as it were together ) began ( circa haec tempora ) much about those times : To wit , ( more apparently and especially ) about the years four , hundred and seven , ten , or twelve . But ( may some say ) St. Jerom's testimony ( and you produce no other ) is too weak to sustain the truth of the Commencement of the Apostacy of Anti-christ , so far as to shew how , and when it began . I Answer : I shall add the ample witness of sacred Writ , of many Writers , and of some Councels , & Fathers to his testimonies , and so make a twisted cord or a manifold Record , not , perhaps , easie to be broken . St Jerom then lived , in that very time , wherein those sacred Prophesies ( pointing forth Primitive Romes fall under the Figure of Babylon ) were fulfilled ; saw , and might observe the fulfilling of them : He , therefore had those advantages ( above all the Fathers ) that might render him the fittest expounder of them : For , Chrysostom dyed at the beginning of their fulfilling : St. Ambrose dyed in , or soon after the fulfilling of them : St. Jerom only was an Eye-witness of their fulfilling , and lived after about 13. years : For , then St. Augustine was scarce grown to the repute of a Father , nor so fit to take notice of those transactions : He survived St. Jerom about fifteen years , was a powerful impugner of Primitive Sects , and so far prevailed , that many owned the Orthodox Faith , and embraced the unity of ( then revolted ) Papal Rome , whose Faith was then ( excepting as aforesaid ) but little heterodox : That Church ( not withstanding his high deserts , and great pains ) persecuted and excommunicated him until his dying day , as we shall instantly shew , partly by his own complaints partly from the Authority of a Cloud of faithful Witnesses , and expresly from the testimony of Boniface the second . We shall therefore first see how St. Jerom ( as the most competent for it ) paraphraseth upon those prophetick Scriptures , that foretold the time , and manner of the ingress of the grand Apostacy . And first , the text faith , Babylon is faln , is faln , Apocal. 18.2 . And St. Jerom applyes those very words to Imperial Rome ( in Name Christian , not much less in outward Profession , and Doctrine ) in that very juncture of time , when the grand defection first commenced : called her then expresly ( as the text also then did ) faln Babylon . We find this assertion ( It is faln ) Reduplicated in the text ; And not improperly : For , Rome Imperial , and ( more in name then thing ) Christian , then fell in a double ( to wit , both Temporal and Spiritual ) respect . And first . She fell temporally ( about the year four hundred and ten , or twelve ) as a great Mill-stone cast into the Sea , ch . 18.21 . And a Millstone so cast is seen no more for ever : The whole Chapter is an entire description of her twofold fall , and plainly shews , that the terminus a quo of her temporal fall had no terminus ad quem , and , in that respect , should be eternal . Here Doctor Hammonds Paraphrases may supply the place of St. Jeroms : Noting ( saith Hammond upon the 14th . and 21th . Verses ) that Rome shall never be the barbourer of Heathen Idols ( her former Idols ) or the seat of the Empire any more . The same saith Morney , and many others , consubscribing with Jerom , to those express texts of sacred Scripture : Thus we see , that the temporal fall ( with the time of it ) of Rome Imperial ( then partly Pagan , partly Orthodox , and partly heretical ) is signally apparent from sacred Scriptures , and from the testimonies of the fittest unfolders of them . 'T is true ( may some say ) Honorius ( who dyed about the year 427 ) never , or scarce at any time came to Rome after 407 , but left that City to the Bishop thereof , to the day of his death : But Valentinian the third Reigned after Houortus for about thirty years : Therefore Rome did not fall forever in 410 , nor so fall temporally , but that it recovered ( contrary to Jeroms , Hammonds , Morneyes , and many others testimonies , and contrary to the Records of sacred Scripture , upon which chiefly they ground their assertions ) to be the seat of the Empire , for some time after four hundred and ten or twelve . I answer , whether Valentinian resided constantly at Ravenna or came sometimes to Rome , I exactly observe not in History : But Morney , and many other Authors affirm , that Ravenna was ( after 412 ) the place of residence to the Supream Powers secular in Italy : To wit , to those few following ( and but reputed , or so stiled ) Emperours ; To the Kings of the Gothes , and of the Heruli , and to the Exarchs of Ravenna . If Ravenna was Valentinians place of residence , or he sometimes ( but a stranger ) at Rome ; Then was Rome no more the seat of the Empire under him . But , Secondly , suppose Valentinian had resided at Rome all the time of his Reign , yet had not Rome , therefore been the seat of the Empire , but , at best , but the Metropolis of the Kingdom of Italy : For , the Nations of the Empire were rent from her ; And Constantinople was then the Supream Imperial seat of the remaining Nations . Thirdly , Were it , that the Nations were not then rent away from Rome , and admit Valentinian had reigned in her all his time ; yet his Government had been little more then titular ; because Leo Magnus ( then Bishop of Rome ) ruled Rome , and all that the Emperour should rule , after the Law of his own arbitrary will : For , Rome was then no more Imperial , but Papal , and Pope * Leo was of such repute , that what he spake was so approved , that it was not lawful for any ( no , not for the Emperour ) to dissent in the least thing : Therefore , what ever Valentinian did , or could say or do , it signified nothing without the condesent of Leo Magnus , that ruled ( as it were alone ) both the City , & Country , and might regulate Valentinian himself , as being but one horn of the wounded , ( and then scarce healed , but after Decadiademick ) Beast Papal : For , Leo Magnus was Anti christs Eliah for false miracles , & as it were the Pseudo prophetick mouth in his time , of the Bicorn beast , that deceived those that dwelt upon the Earth , by means of those miracles which were given him to do , &c. For , Fourthly , Attila and his Armies ( that - Flagellum Del , and scourge of the world ) marched towards trembling Rome to reduce herinto ashes : Then the two ( if I may so call them ) Emperours of the East and West ( conjunct , or both together ) durst not look upon his Army . * But Leo alone went forth to meet him , treated with him , and terrified the said Attila with an apparition of a Clergy-man , shaking a two-edged sword at him , and threatning to destroy him , and his Armies , if he condescended not to Pope Leoes demands : Attila , affrighted , forthwith retired with his Army ; And so Leo saved Rome and all Italy from the sword . So when Genserious spoiled Rome , purposing to have burnt it , there was no Emperour to interrupt his Armies ; ●o , scarce so much as the name of a King to oppose him ; But the same * Leo prevailed with him to spare the City : Her Bishop ruled in , and over her : Rome was never any more Imperial ; no , scarce regal ; but Papal : Never Imperial , but in name for a little time ; ever in deed Papal after 412. Therefore , Rome ( after 4.2 ) was no more the seat of the Empire , but subject to the Bishop thereof , and both he , and it ( for a long time ) were subject to Ravenna even then , when but an Exarchate of the Greek Empire . The nine Emperours after Valentinian , were but Augustuli ( not worth the naming ) therefore I omit them : And Valentinian ( though he reigned much longer than they all ) may be reckoned one of them : They all bare little Rule ; Leo , at that time , Ruled Rome and all Italy ; and therfore , it s signally apparent from the performances of those Prophesies ( in the 17 and 18 Chapters ) as we find them faithfully recorded in History ; That Rome Primitive , but Apostate in manners ( oft adumbrated by Babylon in those Chapters ) fell temporally about the years four hundred and ten or twelve , according to the manifold predictions of those Scriptures , and the Glosses and Paraphrases of the fittest and ablest expounders of them : that is , that Rome fell ( like a great Milstone cast into the Sea ; ) finally , about 412. from all power as Pagan and from ever being any more the Supream Seat , either of the Heathen or Christian Empire . And Secondly , Her Apostacy or Spiritual fall , and the time of it , is no less apparent : First from Scripture . Babylon ( saith the Text ) is fallen , not fallen only Temporally as aforesaid , but ) Spiritually Fallen also : For it follows . And is become the habitation of Devils , the hold of every foul Spirit , and a Cage of every unclean and hateful bird , vers . 2. This Apostacy , and that temporal fall ( as the cause and effect ) are so contexed in those Texts , that they cannot possibly , but be contemporal as aforesaid , which also the testimony of a Cloud of Writers witnesseth : Therefore , that Apostacy began ( must needs begin ) much about the time when Rome fell temporally about the years four hundred and seven , ten or twelve . Did the Pagan and heretical parts , only , thus fall ? I answer , They that never stood , never fell : Prosternatus humo non habet unde cadat : They did not , could not , so fall , Spiritually , as to be chiefly ( if at all ) intended in those Texts : But the Faith of the Church of Rome was once famous throughout the world , Rom. 1.8 . And , she ( not like Sardis , famous for a name that she lived ) lived famous for utility in all good works according to Gospel-Rule : But a falling away was to come ; and Rome ( the Metropolite-head ) with her body ( some few , no doubt , excepted ) then fell or began to fall from the utility of the Orthodox Faith , though not much at first from the Doctrine of it . This faith of inutility ( or the practice of that Apostacy ) is most in use almost every where . This Apostacy was then ( when those Primitive Apostates began to fall Temporally ) so grand and general ; That the Spirit of God useth a grandure of words to express the greatness of it . His words ( in the Evangelist ) are these : And after these things , I saw another Angel come down from Heaven , and the Earth was lightned with his Glory : And he cryed , mightily , with a strong voyce , saying ; Babylon the great is fallen is fallen , ( not only Temporally by a final excision from ever being , as formerly , Pagan or Imperial , but ) Spiritually fallen also and become the habitation of Devils , &c. That is , not fallen much from sound Doctrine , but sincere obedience ; not from Orthodox Faith , but from Faith of veracity or fidelity ; not from a form of Godliness , but from the power of it : And so far fallen as to persecute and conspire against ( as it were by common consent ) the witnesses of solid Truth , and practisers of it . This Spiritual Apostacy or falling away , is also fully confirmed by ( as the effect of that cause ) not only the Temporal fall of the Empire , but the flight of the Gospel-Church at the same time : For , such Spiritual , grand and general revolts in Types , were usually acom-companyed ( as their effects ) with the flying of the Persecuted Saints ( the supports of those places ) and with the final excision , translating , or destruction of those places . But we shall see what Expositors say and how they further shew the completion ( contrary to the tenents of many moderne Opinionists and some sober Writers ) of those Texts in that very juncture of time . 'T is Salvians complaint * ( saith Doctor Hammond ) every where throughout his Book De Providentia ; That the Impieties of the Christians were so great , and particularly those abominable Commissions and Customary practices of all unnatural uncleannesses ( which have ever been constantly , the destroying ( not only of the Canaanites , but ) of the Jews and Christians ) that it was Gods will they should be thus punished by the Barbarians , who ( being Christians , though Arrians ) were much more tolerable then these , who ( though not Arrians ) were ( many of them ) very abominable livers ; where note . That not the Heathens nor the Hereticks in Rome , but the Christians ( for the most part Orthodox , but Apostate in manners ) were the chief cause of Salvians complaint . * Doctor Hammond divides that great City ( as it was indeed divided ) into three parts : To wit , into Heathens , Hereticks , and Orthodox , which last had the Supream power and preheminence , and ( having done this ) he labours hard ( as he that would wash a Black-amore white ) to free the third part ( the Orthodox ) from this Signal revolt sounded forth ( as by a Trumpet ) by the strong voyce of a mighty Angel ; And would make the other two parts ( the Heathens and Hereticks that were not , or were less ( if at all ) capable of it ) the matter of this stupendious revolt , causing such astonishment and destruction ; for he seeks to transferre Jeroms record against those real ( though for the most part Orthodox ) revolters , against and upon those Heathens and Hereticks , who properly , could not be said to fall then , because they either fell , or rather never stood , before : And ( while he seeks to do this ) he himself quotes Salvian , whose record seems quite contrary : For , he expresly justifies those Barbarian-Arrians , ( the worst Hereticks ) as much more tolerable than those Christians in Rome , who ( though not . Arians , but more Orthodox ) were abominable Livers . Having thus far seen Salvians witness , and Doctor Hammonds also , ( partly against himself ) we shall now further examine Saint Jeroms express testimonies of those times . When I lived ( saith he ) in Babylon , an Inhabitant of that Purple whore , I would have written something of the Holy Ghost and have dedicated the Treatise to the Bishop of that City . Of what City ? Of Rome Christian sure , even then when most generally Orthodox , but Apostate in manners , and whom St. Jerom and the sacred Text , calls ( and therefore calls ) fallen Babylon , and the purple whore : For , Rome was never before so generally Orthodox as then ; nor the Orthodox therein ever before , so depraved in manners as at that time : As at that time , when Imperial Rome fell for ever , as the Prophetick Evangelist predicted , and the Primitive Fathers ( the fittest unfolders of those Texts ) partly saw and bare faithful Record : And at that time immediately before or at the ingress ( when Rome Papal commenced ) of the grand Apostacy . And who was then Bishop of Rome ? Innocent the first was then Bishop ( not of the Heathens or gross Hereticks therein , but ) of the reputed , most Orthodox , but Apostate in manners : For he must needs be then Bishop thereof ( by consent of all Writers of Annals ) about the years four hundred and five or six , when Jerom would have dedicated his Treatise to him . For , Secondly , The Pot ( saith Jerom ) that was seen in the North , spoken of by the Prophet Jeremy , beginneth already to boyl : But such a boyling Pot of affliction was never seen by Pagan or Imperial Rome , or by the Primitive Church till about the years four hundred and seven , ten , or twelve , when the Apostacy of Imperial Rome ( then full ) caused her fall , and when the Papal Apostacy began : And then Innocent , at that very time , began to rule the revolting Church , which ( neither in all the ten Pagan , or the eleventh Pagano-Arrian persecutions ) was forc'd to betake her self to flight before this Pot of the grand Apostacy began to boyl in afflictions from the flaming Sword of the second Dragon . That Pot of tribulation was to continue boyling , from that time aforesaid , ( but in the first eight Centuries more mildly ) for 1260 years , Ch. 12.7.14 . Thirdly . The Pot ( saith he ) that was seen in the North , spoken of by the Prophet Jeremy beginneth already to boyl : This not only imports the final excision of Rome Pagan , the translating of the Roman Empire , and profligation of the Primitive Church ; but also an ingress of the Gospel Church into another servitude for 1260 years : for so the boyling Pot in the Patern shadowed forth the Jewish Captivity in Type Babylon , as a Figure of this under Papal Rome : And so Saint Jerom here appositely applies it , as to her proper Antitype expresly called also ( both by him and by the sacred Text ) Babylon . Jeremiah 1.14.15 . Apocal. 16.19 . The duration also of this boyling Pot , and the further description of it is exprest in Ch. 11.2.3 . Ch. 12.6.14 . and in sundry other Texts , all holding forth 〈◊〉 time aforesaid . Fourthly , And the Senate of Pharisees , ( saith Jerom ) cryed out , &c. Jam nova Progenies : Here 's a new Progeny , the off-spring of the Pharisees ( their Antitype Synagone of proud , factious , censorious , Christ-crucifieing professors ) newly sprung up in the place of the late meek , sober , charitable professors of the Primitive Church . Fifthly , Wherefore ( saith Jerom ) I am now ( as it were out of Captivity ) returned to Jerusalem . This denotes ; That the Pharisees of falling Rome were the first fruits or praecursive part , of the Son of Perdition , that then came to lead the Gospel Church and Saints into the last , greatest , and most grievous Captivity under the Antichrist , predicted by Prophets and Apostles . Sixthly : And I saw another Angel ( saith the Text , ) And he cryed mightily with a strong voice , saying Babylon the great is fallen is fallen ; Fallen temporally from all ( at least all grounded ) hopes to be the Imperial City , or holy City , or head City of the Gospel Church : And fallen spiritually , to be a Senate of proud Pharisees , a Synagogue of Censorious Hypocrites , seat of the Mystery of iniquity , Mother of the Son of perdition and the Spiritual Metropolis of the body of Antichrist . But here we might enquire who , possibly , this Angel might be , that cryed thus mightily with a strong voyce . I answer , The seven Stars were seven Angels or overseers of the seven Churches of Asia , Ch. 1.20 . Therefore , This Angel might be ( for he could be no imaginary or Chimaera-Angel that cryed mightily and was never heard ; and filled the Earth with his Glory and yet was never seen ) some overseer of , at least , some part of the Gospel Church : And , if so , why not Saint Jerom ? For never any Angel or Overseer of the Primitive Church ( after the Apostles times ) cryed so mightily with a strong voice , saying , Babylon the great is fallen , &c. But both Papists and Protestants ( and both unawares ) plainly import ( in the delineation of his person ) that Saint Jerome was indeed , this Angel : For ( as both draw Gregories Picture with a Dove at his Ear ) both make Jeronies Effigies with a Lion at his Foot , which is a plain-speaking Hieroglyphick , that truly expounds the Text : For it evidently imports ; That , as the Lion is King of the beasts , so Jerom was the Prince or chief of all the Primitive Fathers , For. Secondly , The Text saith , An Angel having great power , cryed mightily with a strong voyce , Ch. 18 , 1 , 2. And this device ( Saint Jeroms Picture or Emblem thus drawn as aforesaid , by Papists and Protestants , ) imports ; That the voyce of Saint Jeroms Pen was a strong voyce like the roaring of a Lion. Thirdly , That , which that mighty Angel cryed with a strong voyce , was this , Babylon the great is fallen , &c. And that which Saint Jerom cryed with a strong voyce ( which denotes him undeniably , to be the same Angel ) was the very same thing in the same words : To wit , Babylon the great is fallen , &c. No man ever cryed so mightily , with a strong voyce , as Jerom did , against the grand Apostacy at the very beginning of it : Therefore Saint Jerom is most likely to be this Angel , that cryed thus mightily with a strong voyce ; Babylon ( to wit , Rome Imperial , Babylons penultimate Antitype ) is fallen , &c. And , therefore the Authority of Jerom alone ( much more joyned with the witness of sacred Writt and of many Writers ) is more then sufficient to confirm the Truth of the time when Primitive Apostate Rome fell , and when the Papal Apostacy commenced . The same is also superabundant to prove that the City ( called Babylon in the seventeenth and eighteenth Chapters ) was Rome Imperial Apostate in manners : And , thereby to refell their opinions that ( seeming to make it their study how to adde to or diminish from the words of the book of sacred vision ) assert the contrary : It may serve also to undeceive many sober Writers that hold the same errors , and so to be a Key to open those ( Arcana Theologiae ) mysterious sacred Truths that contain the richest treasures of the greatest mercies to present and after ages : For , as one Ring wanting or misplaced in a Watch makes the whole Watch be of no use ; so one ( much more many Texts ) misunderstood may make the whole Prophetick Scripture ( or at least part of it ) to be of disuse ( as a book fast sealed ) and must needs confound the true meaning of many Texts . But If Saint Jerom was ( as both Papists and Protestants ( though implicit to them ) thus import ) that Angel of great power : Then that Angel ( or however Saint Jerom ) cryed mightily with a strong voyce , saying ( not only that Babylon the great was fallen , but ) that Rome Primitive ( then commencing Papal and Apostate ) was that falling City , that then fell from faith and manners ; He had the Record of the fittest Primitive Fathers ( as well as reason and sacred Scriptures ) co-asserting what he so cryed with a strong voyce : And this irrefellibly refells those confident Opinions of very many fond Opinionists and of some sober Professors , who affirm , that the great City ( called Babylon and said to fall in the 17 and 18 Chapters ) was ( at her final dissolution ) Papal Rome only , whose five first heads ( the Scripture sayes it ) fell before John wrote , above four hundred years before Papal Rome was in being ; but I leave such shameful inconsequences to the sober Reader : But that falling City , in the 17. and 18. Chapters ( which those Opinionists imagine to be Papal Rome ) was the literal City of Rome of Imperial ( Pagan egressive , Papal ingressive ) She ( as egressive ) was Pagan and Imperial , from which she then fell for ever : She ( as ingressive ) was but the Spiritual Metropolis of Papal and Apostate Rome , to which she then fell : For Papal Rome only went on ( though at first with more mildness and less violence ) in the same Apostacy , for which Primitive Rome fell ; Pagan and Imperial Rome ( that Apostacy of the more Orthodox was the cause of it ) then fell for ever . And Papal , Decapolite - Rome then rose up ( by that sall of her said forerunner ) in that Apostacy . Seventhly , I would have written ( saith Jerom ) something of the Holy Ghost , and have dedicated the Treatise to the Bishop of that City . Jerom ( it seems ) did not disdain either the Title or Office of a Bishop , but the abuse of that Office in any person : He would have dedicated his Book to the Bishop of that City , but found no acceptance from him or his associates . For , Eighthly : And the Senate of Pharisees , ( saith he ) cryed out at me all at once , &c. This shews the excessive insolence ( in the very ingress of it ) of the grand Apostacy , who ( most pretending to advance Learning and Religion ) were so far from both that Saint Jeroms book found no acceptance from any of them ; what book could be better pen'd by man , at that time , then Saint Jeroms was , or be more necessary then that of his upon the Holy Ghost , against Arrianisme , that then threatened to swallow up the Church of Christ , the Christian Empire ; and , indeed , all true Learning and Religion : But so far was he or it from finding due acceptance , that he found , perhaps , not one man amongst them that would take the pains to read it or that ( through cursory reading of it ) could understand it : Such might answer him in scorn , That his book was too high for their low capacitys to comprehend . They were ( no doubt ) too wise to read it , too learned to understand it : Such Learned Non-intelligists now are many : Or they had ( they might imagine ) better books of their own making , or made by orhers to better uses ( besides much business of highest concernment ) wherein they busied themselves ( no doubt ) to as good purposes as they that take in hand to tresure up thewind . Suppose a man ( I but suppose it ) in these last times of that Apostacy , should write a Treatise effectual to refell errors , to reform manners , to compose those divisions in and against the Church that threaten ( like leakes in a weather beaten ship ) to sink her and to take peace from the Earth ; I doubt not but the Author ( were any such ) must expect the same or somewhat like , measure from the modern Apostacy that Saint Jerom found from their Fore-Fathers ; scarse find a man amongst them ( such proud in animadvertency ever attends Apostacy ) that would take the pains to read it , many to condemn it unread , or before ( by their cursory reading of it ) they could understand it : They have also their supposed necessary business ( in their Opinions ) of greatest importance . To wit ( besides secular divertisments ) their serious duties ( as the Pharisees had ) of formal devotion ( for such is the strictest unfruitful profession and soundest doctrine that deceives by busie misdoing ) this they count to be a far more Heavenly and powerful means to salvation , then the knowledge of the truth indeed , and the practise of it . But as all the Apostacy ( at the beginning of it ) espoused a scornful and sloathful inadvertency : So some ( I hope ) of the same Apostacy ( now near the dissolution of it ) do or may begin to mind things most conducing to Gods Glory and a general good to all Ages and Nations . But The Senate of Pharisees cryed , &c. We shall briefly , enquire what and for what they cryed out against Saint Jerom , that so we may better perceive what Apostacy is , and what the sins of it are : So a thorough reformation in practice ( the main-one-thing needful among men , Saints and professors ) may be effectually procured ; or at least , the way to remove the evil manners of the Apostacy of Antichrist ( by their being known ) may be levigated and prepared . And First , The matter of their cry and the manner of it might be this : You , Jerom ( we observe ) are ever too Censorius , ( not that he was so , but themselves were such ) and we utterly condemn ( and that 's most common with Hypocrites ) your confidence in that you durst , dedicate your book to the Apostolick Bishop of the Catholick Church , as if you could adde the least necessary notion to his fulness , nor need you be so bold , because the Book is not yours ; you can give no account of it : Not but that Jerom could do it , but brutish inadvertists arerediest to require satisfaction and least capable to receive it from the most rational solutions : We dislike ( might they say ) those way esand courses you take , as Mendicant and begging wayes : Not that Jeroms wayes and courses were such , but the basest of men cast , usually , the vilest imputation ( as Nabal upon David ) upon men of greatest piety and parts : We ( might they say ) are so busie , and our business of such serious concernments ( none are more busie then the most blind ) that we have no time to regard what Jerom sayes or writes : We mind ( might they say ) religious matters more necessary to salvation , then Jerom new coyned notions are : Not but that Jeroms notions were most necessary to salvation , but the Rabble of Revolting inadvertists think nothing so needful to salvation as their own empty brain-sick conccits : Nor must Jerom ( might they cry ) command our Purses , or we charge our selves to promote his useless Editions : Not but that Jeroms Works were more worth then all the money in their Purses , but blind Apostates and Hypocrites prefer their money above the due advancement of Learning or Religion , nor can they , through covetousness ( nor scarse true Saints ) be drawn to perfect any good work : Were Jeroms workes ( might they say ) of such worth , he need not want friends to further him , nor countenance to carry on his work : All , from the least to the greatest , would largely recompence him and promote it : This is the fond conceit of foolish Opinionists that are least forward to do it themselves : For , Virtus vix laudatur & alget . Vertue seldom finds much furtherance ( the Apostacy so prevails even them ) from those that are vertuous , much less from Inadvertists and Hypocrites ; Jerom himself found a great Cry , little friendship from the Senate of Pharisees . And Lastly , The whole Senate of Pharisees might cry out against Saint Jerom , all at once ; That he deserved death , for his frequent Blasphemies against the Catholick Church and Saints : For , such blind Apostates count the true records and faithful reproofs of the Gospel Witnesses to be blasphemies deserving death : Such Barbarous , blind and wicked determinations ever attend the ignorant Rabble of Apostates and Hypocrites : So , such advance Learning and Religion , or at least neglect both ; such rewards , the most Learned and Religious , must receive at their hands . So much of the matter of their Cry , and manner of it : We shall now enquire what the cause of their Cry and the intent of it might be . And so , Secondly , An Eager may be heard three or four Miles off before it comes to the place where a man hears it , and its intent seems to be to overturn ( as in a Deluge ) all before it ; So this general Cry , in Jeroms time , was a palpable sign of the fast approaches of the Apostacy of Antichrist to overwhelm ( as by a flood ) the Gospel Church and her witnesses . The Cause of that Cry was ( on the revolted parties part , ) Pride , Envy , Vain-glory , which cause , they cast upon the Gospel witnesses , as if they only were guilty of it : And so the Type-pharisees in our Saviours time , cryed out at him ; Crucifie him , crucifie him , and made this the false cause of their furious Cry : That Christ was proud , a self-exalter , and a blasphemous vain boaster : Real pride in the Pharisees , which they falsely pretended to be in our Saviour , was the cause of their Cry , and of his Condemnation . Corah's company cryed out against Moses ; And what was the cause of their Cry ? They imputed Pride ( which was real in themselves ) to him that was the meekest man on Earth ; you take ( said they ) too much upon you , ye sons of Levi. Smite him on the month , was the high Priests Cry against Paul ; what was the cause of it ? Paul ( in the Opinion of the High Priest ) was a proud self-justifier : He justified and praised himself before all the people : I have lived ( said he ) in all good conscience before God untill this day : That is ( from the day of his conversion ) he did exercise himself to have alwaies a Conscience void of offence towards God and towards men , Acts 21.1 . Ch. 24.16 . Had the High Priest said it , it had been vain boasting , because a lie ; but in Paul it was no lie , and therefore no boasting ; but a necessary and indispensible duty in him : For , every true Saint or witness of the truth must justifie himself according to sobriety ; because , they that would justifie the testimony of Jesus ( both in words and works ) which they hold forth , must justifie ( notwithstanding the loud Cryes of Apostates and Hypocrites ) themselves as the testators and subordinate fountaines of that testimony ; Tum vero exoritur clamor : Then the whole Senate of Pharisees and Apostates cry out against them ( as they did against Christ and against Saint Jerom ) all at once ; That they are vain boasters , blasphemers , and proud selfe justifying Hypocrites ; and what need they any more witness then that out of their own mouthes ? The Gospel witnesses , we read , were to be killed ( as well by the Bicorn beasts Complices , as by the Heretical beast and his adherents out of the bottomless Pit ) and this hath been and is constantly , the cause of their killing from the hands of Lamb-like Hypocrites : To wit , ( on the witnesses part ) their abilities and fidelity of their testimony : And ( on those inadvertists and Apostates parts ) pride and fordid , self-exalting-insufficiency , which ( being foly guilty of it ) they seek to put from themselves and impute it to the witnesses of the Truth : Therefore the faithful witnesses ( as their calling to be witnesses of the Truth compells them , and as it s their duty to God , unavoidable ) seek to free themselves from their false Charges , justifie ( as is most just ) themselves and their own words and works : Hereupon the whole ignorant Rabble of revolting inadvertists redouble their Cry against them all at once , as proud-vain-boasters , self-exalters , insufficient ; And this wicked Calumny is the chief staff Antichrist hath to stay himself upon , his principal armour wherein he trusteth : wherefore , his Complices have commonly , such abused sayings as these in their mouths : Propria laus de te sordet in ore tuo : Let not thine own Lips praise thee , &c. If they can but make such misapplyed sayings the matter of their Cry against the Gospel witnesses , they think they have overcome them sufficiently , killed them with their own weapons , and proved them , out of their own mouths , to be proud , blasphemous , vain-boasters and Hypocrites ; what need we any more said the Pharisees ? This Cry of condemnation and proness to condemn argues the damnable pride of Apostates and Hypocrites , and is ( without all controversie ) the true and infallible Character of them . Who art thou ( saith the Apostle ) that judgest another ? That is , who art thou that judgest ( art prone to judge ) another rashly , falsely , or uncharitably but a whited wall , a member of the man of sin , and a Son of perdition : For the Interrogation imports a positive assertion , all soundness of Doctrine , zeal , and strictness of profession notwithstanding . Lastly , Nor was there ( saith Jerom ) so simple and mean a Scribe in all that ignorant Rabble , that conspired not against me . Most unhappy must those men and times be , when the blind and barbarous Apostacy from faith and manners is so general , that scarce one man amongst the ( at least most seeming ) learned and religious can be found to be so much animadversive as to be capable to read and understand ( as Jeroms was ) a Treatise penn'd to good purpose , but shall rather ( by cursed speaking ) oppose the faithful composer of it , or at least , grosly neglect both him and it . Neither was there ( saith Jerom ) so simple and mean a Scribe , in all that ignorant Rabble , that conspired not against me . And they , soon after , conspired against Saint Augustine , against Orthodox Councils , and against the Gospel-Church , as will instantly appear . We have thus far shown that Romes temporal fall was final as aforesaid ; and that her spiritual fall ( some few excepted ) might seem total , which shews that the Apostacy ( after the Patern of her foresaid Types ) was or might seem , general . Secondly , We have shown the Terminus ad quem of Rome Primitive and Apostate ; as also the Terminus a quo , or commencement of Rome Decapolite and Papal , which is also the beginning of all these twelve Epochaes : For as no man can build a firm house upon a false foundation ; so I ( if I intend to give some short Series of the Transactions of these twelve Epochaes ) must of necessity , seek to lay ( first and above all ) a sure foundation in stating rightly the Commencements of them . Lastly , I have laboured to shew in part , what the matter of the Apostacy was , and what the sins of it were in the begining of it : And ( having done this , ) I shall proceed to shew , Fourthly , How and when the Bicorn Beast laid his foundation of deceit , and began to build thereon the body of Apostacy . That the Son of Perdition ( the superintendent of that body of Apostacy ) came , and the time of his coming , we have shewn sufficiently : But which way came this Prince of that Apostacy ? How did he lead on the Van of that revolted body ? What was the way of deceiveableness wherein he went ? What Doctrine for foundation , did he first lay ? What was his practice and profession in that juncture of time from 404 to about 412 and some time after ? If we consult Saint Jerom here , He is silent : He has nothing ( or not much ) to say against the doctrine of the Senate of Pharisees . Their doctrine was not Arrian , but Homousian ; not grosly Heretical , but , for the most part , Orthodox : Otherwise they , and their superintendent could not so well deceive those that dwelt upon the Earth : But , That man of sin came ( exactly as the Apostle foretold ) with all deceiveableness : And so his doctrine was a contented , careless , shallow ( but for most part sound ) doctrine ( perverted by a censorious , uncharitable application ) which is most deceitful : For , Deceit ( fortified from truth it self , mis-applyed ) is most deceitful , and most properly the deceit of the false Prophet Bicorne : For , as the greatest knowledge ( that profanely stints it self in its growth , or groweth fruitless for want of right application ) is a deficient , trivial knowledge , and the stony ground 's shallow superficies which is most deceitful : So the soundest doctrine ( that serveth to shelter and support Pharisaical pride , filthy avarice , and perfidious fraud ) is but ( corruptio optimi pessima ) the most perverse prevarication of Hypocrifie , whereby the Bicorne beast most deceiveth , and his deceived : And this Pillar of smoak and foundation of deceits served him best , at first , for a substructure to build the body of Apostacy upon . He shall teach ( saith Saint Cyprian ) infidelity under a shew of faith , the night for the day , destruction for salvation , and AntiChrist under the name of Christ . He shall come ( saith the Apostle ) with all deceivableness of unrightecusness . And shall deceive , saith our Saviour ( were it possible ) the very Elect. This way of deepest deceits was ( like the way of a Serpent upon a stone ) the secret way ( not of Antichrist sensual , but ) of Secular , and Spiritual Antichrist , more properly called the son of perdition : For , Antichrist sensual , and his complices , came ( Sodom-like ) with little deceitfulness of appearance in doctrine , or profession ; cared not for it in either , because they then desired not ( and now desire not much ) to hide their sins : But contrarily , all-deceiveableness of false appearances in sound doctrine with uncharitable application ; in verbal formalities of strict profession , and in seeming-serious , fictions of false miracles , was the only , or chief way , wherein the son of perdition ( conform to the Testimonies of those sacred Texts ) came , or could come . Howbeit , His white vail of deceits was somewhat spotted ( even from his Cradle , or first commencement ) with some black spots of unsound doctrine , which made him ( even then ) less deceivable to the more discerning , and more visible to the simple . For , Liberius ( Bishop of Rome about the year 360 ) was an Arrian , and a profest adversary to Athanasius : But he was Bishop of Rome about forty years before the superintendent of the son of perdition was advanced to preside supream in the body of Apostacy . Pope Anastasius the second , about the year 490 ( holding the Heresie of Acatius ) dyed the same death that Arrius did . But , Cyricius sought to bring in the prohibition of Priests mariages about the year 400 : But this doctrine of Devils ( as the Apostle calls it ) sprung not up , to purpose , till after some Centuries of years . A thing not to be forgot ( saith Morney upon this occasion ) that corruption of doctrine , as well as of discipline should meet , and march together . For , Secondly , The President over the Apostacy ( even in his , and her Infancy ) did not only innovate something in doctrine , but did much invade the rights of the Primitive Church in point of Discipline . * His incroachments herein , came with such commanding violence , that Orthodox Councels could not heal her seeming mortal wounds made thereby : For , He took away her power of the Keyes , and Church-priviledges , by rescuing , and restoring excommunicate Appellants to him , as he pleased , and arrogated all her rights unto himself : Wherefore ( these bulworks thus broken down , and the Churches defences falling on all sides ) she was soon ( by this meanes ) troden under foot of those Gentiles for 1260 years , Revel . 11.2.3 . And a flood of ( at first somewhat refined ) errours , formal ignorance , filthy ( but deceitful ) manners began to overspread ( by the same meanes , and at the same time ) the face of the Christian World. We see , therefore , some beginings of unsound doctrine were in the ingress of the Apostacy : But the breaches in Church Discipline ( the defence both of doctrine , and manners , and support of the Church ) seemed ( even then ) irreparable . And Thirdly , Sundry superstitions ( the least suspected seeds of the greatest Heresies ) were liberally sown about the beginning of the Apostacy . Damasus ( instead of Psalmes ) caused songs to be sung in the Church ; Abolished , the Bible-Translation by the Septuagint : Contrary to which the Council of Laodicea Decreed Can. 69. Innocent ( about the year 406 ) Decreed : That all Persous should kiss the Pax. Leo ( about the year 442 ) brought in Auricular confession : Decreed that reverence should be given to the Images , of Saints upon the penalty of a curse . Thus we see , That the Doctrine of the body of Apostacy ( when the Bicorn beast first began to build it ) was , for the most part sound , but somewhat corrupt , and ( which is Antichrists undeniable Character ) carelesly shallow . Secondly , That he brake down the Primitive Churches wall of Discipline to make his ingress the more easie , that he might ruinate her , and erect his Apostacy in her place . Thirdly , That he loaded her , and fortified his own City of confusion with sundry superstitions , which grew up after into dangerous Heresies : Thus he came , and this was the manner of his coming , when he first came to build the body of Apostacy . But Fourthly , The great business ( from about 400 , and for a long time after ) was about Supremacy , and to lay a firm foundation for his threefold Decapolity : Wise builders seek a sure Rock ; so these ( Fatui Structores foolish master-builders ) must pretend to find a Rock , when they laid their foundation upon the sand . But where must they find this unfound Rock ? In the Scriptures , and the Nicene Council . In the Scriptures they find Tu es Petrus , And upon this Rock , &c. There they find Peter to be the Rock , and the Pope ( his pretended successor ) to be the foundation of the Church . This Fundamental Heresie ( for so it may well be ) was so closely followed , and so subtilly handled upon Scripture account , in that juncture of time , that it had almost deceived , as I shewed before , some chief Fathers of the Primitive church : Crediderunt Hieronymus , & Augustinus Ecclesiam super Petrum fundatam : Sed , retractantes ambo , dixerunt ; Super Fetram Christum , quem Petrus agnovit : Both Jerom , and Augustine were brought to believe that the Church was built upon Peter ; But they both , retracting , said , upon Christ , the Rock , whom Peter acknowledged . The rest of the Doctrine of the Apostacy ( when it began to prevail apparently about the year 407 ) was sufficiently supersicial , and shallow ( but most of it literally , and fundamentally sound ) and so much the more fit to deceive , conform to that coming of the Son of Perdition , whom the Apostle foretold saying ; whose coming is with all deceivableness , &c. Secondly , That deceitful , fruitless knowledge brought forth like obedience : Not good works , but evil reports upon all that was good , and wicked practices against the best men , which Saint Jorom , Saint Augustine , and sundry others ( from their ownsad experience ) sufficiently witnessed . But Saint Jerom calls that new created Corporation of Apostacy ; The Rabble of Ignorance : Neither was there ( saith he ) so simple a Scribe in all that ignorant Rabble , &c. Sure Saint Jerom here overshoots himself : For , how could Rome ( then revolting ) be a Rabble of ignorance , seeing her Doctrine was then , for the most part ( though trivial , and shallow ) sound , and ( besides some sincere professors in her ) she had , no doubt , her learned Clarkes famed for Religion . Saint Jerom , doubtless , was serious , but not censorious , not rash in calling the body of that Apostacy ; A conspiracy , or a Rabble of pride and ignorance : For , they that want ( as they he complained of appeared to do ) right , and Charitable application in practice ( though they should have all knowledge , or be never so learned ) are proud ( as the Apostle speakes ) knowing nothing : Such consent not ( though they should in words ) at least in works , to the Patern of sound Doctrine , and are , therefore , trivial , and shallow both in Doctrine and Obedience . And that such superficial Proficients ( the best of them ) know nothing , appears also expresly in the words of the Apostle : 1 Corinth . 13.2 . Though I understand all knowledge , and have all Faith , and have no Charity , I am nothing . Am nothing : Ex nihilo fit nihil : Little knowledge is he like to have , that is nothing , though he know never so much : He 's nothing that hath not Charity : That is , He hath no knowledge , and as little obedience : Both are false , both but deceits , if his words , and workes are without right , and Charitable application ; That 's the depth of good ground , without which , the deepest Earth is shallow , and the greatest knowledge , and gifts , the greatest deceits : What wonder then , if sacred Scripture sayes : Such men know nothing , or are nothing ? And what wrong did Saint Jerom do to the Senate of Pharisees , whom ( because he had sadly experienced them to be such men ) he asserted to be ; A Rabble of Pride and Ignorance ; seeing the Scripture it self saith : Such men are proud , knowing nothing . And , If the greatest knowledge , and gifts of such Professors is but Pseudosophia ( the wisdom of folly , or deceit of fools ) then how great is the deceit , and folly of the wisest , and most knowing men , that wants ( or seeks not after ) a meek , sober , right , and Charitable application of what they do know and practice ? It were better , therefore , and their Christian duty to seek depth of Earth at the hand of the giver of every perfect gift , to become good ground ( richly furnished with a frame of right application ) to get a meek candor of Christian integrity , and right practising Charity : The labours also of such men in sacred Scripture are not usually contemptible , nor they so proud , and consident ; However the failings of such may be better born with . But the Senate of Pharisees ( of whom Saint Jerom so greatly complained ) was ( at the ingress of the Apostacy ) far from such a frame of Spirit , as appears from their own practises , according to Saint Jeroms and many others testimonies aforesaid , and as we shall instantly , further shew : Therefore Jerom was not much wrong ( or rather judged very right ) when he called that Senate ( not of true Seers , but of wicked Spies of evil reports ) A Rabble of Pride , and Ignorance . Et quis docet aptius , who hath more fitly taught us the time of the ingress of the Apostacy , with the manner of it : To wit ( exactly as the Apostle , expresly foretold ) in all deceiveableness of unrighteousness : That is , in a fruitless , trivial , deceitful , Saint-persecuting , truth-opposing ( but somewhat literally sound ) profession , doctrine , and obedience , &c. God , sure would so have it : That this vigilant Watchman should ( by his special Providence , and appointment ) stand at the door of the Church of Christ , and signisie to her faithful shepheards the certain time when the Wolf brake in upon her , with the manner of his ingress ; that such as should be industrious , and faithful in their Charge , should not need to be overmuch incumbred in finding out that instant time of his entering in , and the manner of it ; which also further ( and that fully ) confirms the first termini ( or commencements ) of all these twelve Epochaes . Thus much of the manner , and time of his ingress : His progress with the manner of it , now invites our Eye a little space . The False Prophets progress in pulling down the Primitive Church ( her Power , and Priviledges ) to build therewith , his Apostacy in her place . THe False Prophet ( the Bicorn superintendent of this Decapolite body , which he was then about to build ) having laid his foundation of deceit , and made this misapplyed Text ( Tues Petrus ) his chief Pillar in it , proceeded to build upon it : And which way goes he to work in Building upon this Foundation ? Diruit , aedificat : He destroyed , and built : Destroyed Primitive Church Priviledges ; Built his own Supremacy : Beat down Zion , Built Babel : And how was this done ? He destroyed the then almost decayed Unity of the Church , by Schisme : And how may this plainly appear ? Innocent , Zosimus , Boniface , and Caelestin ( these four first builders of the Decapolity of Apostacy ) claimed Supremacy in , and over all Churches , and Councils : The three last sent their Legates to the sixth Council of Carthage , and ordered them there , to require of that Council the Rights of the Bishop of Rome . To wit , The Right of power to command , granted ( as they pretended ) by the Nicene Council : * That Council , therefore , of Carthage sent Messengers with Letters to the Bishops of Constantinople , Alexandria , and Antioch , to send the Acts of the Nicene Council fast sealed up : The Copies came , the Council examined them , and found no such Canon there , as the first four superintendents of the Apostacy falsely pretended , but rather the contrary : And so were all these first four fabers ( or master-builders ) of the mystery of iniquity , found Lyars , and were so proved to be by the certain experience , and authority of an Orthodox Council , wherein Aurelius was President , and Saint Augustine himself an active member of it . Boniface , Nevertheless ( because that Council would not receive their new found foundation of usurping pride , neither upon Scripture account , from their Tu es Petrus , by them perverted : Nor from the Nicene Council , which it never decreed ) excommunicated that Council , and therein Augustine himself , and all the Churches of Africk . But Boniface the Second ( about 115 years after ) absolved those Churches upon their humble submission : His words are these , Aurelius Bishop of Carthage ( that presided in the sixth Council of Carthage ) with his Colleagues ( 227 Fathers of Africk ) and amongst them , Augustine himself ) began ( by the instigation of the Devil in the time of our Predecessors , Boniface , and Caelestin ) to exalt themselves against the Church of Rome : But Eulalius , now Bishop of Carthage ( seeing himself , through the sin of Aurelius , to stand separated from the ommunion of the Roman Church ) hath repented him thereof , intreating to be received to Peace , and Communion with her , &c. It is therefore , abundantly evident ( by the testimony of their own Writers , and by the authority of this Bishop , who upon their humble submission , absolved those Churches ) that the Spiritual representatives of the Church of Rome excommunicated that sixth Council of Carthage , and Augustine therein , and consequently the Churches of Africk represented in that Council ; And ( by a Synechdoche partis ) they thereby excommunicated the whole Primitive Church , divesting her of her Church power , and priviledges , which that sixth Council sought to maintain : And so the Church of Rome ( by that insolent excision of the Primitive Churches faithful witnesses ) made her self , manifestly , a Sect from the true Church : For , in that she excommunicated them , she cut her self off from them , and from the body of the Primitive Church , whom they did represent , and , in her right , officiate , for The ground of this Papal Protoschisme from the ( then falling , or but new fallen ) Primitive Church , was that foundation , which the Bicorn beast found in his misapplyed Tu es Petrus , as well as he also did in the Nicene Council : For ( this foundation being first laid , when he first began to build the Corporation of Apostacy about the year four hundred , and twelve ) he proceeded next , to go this way to work : To wit , ( ut diruat Ecclesiam ) to destroy the feeble ( and perhaps then flying ) Primitive Church by excommunicating her faithful Martyrs , and maintainers of her just rights , and priviledges ; By blaspheming her , and them ( the Tabernacle of God in Heaven ) by bringing evil reports upon such as sought most to support her , and by persecuting , serveral wayes , both her and them : * Of this Saint Augustine himself grievously complained : We are threatned ( faith he ) with a Posse Comitatus , and Force of armes , to put the sentence of the Apostolick Sea in execution , and so shall we ( poor Christians ) stand in greater fear of a Catholick Bishop , then the Hereticks themselves do of a Catholick Emperour , &c. Jerom complained of the Conspiracy of the Apostacy ; But Augustine here complaines of their force of armes , and violence , by them ( even in the infancy of that Apostacy ) threatned against St. Augustine , against the Churches of Africk , and ( by consequence ) against the whole Primitive Church . And all these Persecutions , Excommunications , causeless Conspiracies , threatnings , and at least , offers , or attempts of violence were done ( under an outward vail of deceit ) in a superficial , trivial , shallow ( but somewhat literally sound ) doctrine , destitute of right application from any principle of Charity , or right understanding . For , Here I may hint ( which I shall after handle at large ) this threefold clear Character of , and signal distinction betwixt , the false Prophets sensual , fecular , and spiritual . Doctrine , grosly corrupt , with manners conform , are the Image , and superscription of the sensual false Prophet , and his followers : He 's a Political false Prophet , and they false professors , because their faith ( in its outward form of words ) is grosly false , or their practice visibly profane . But , The false Prophet secular is ( no single person but ) a Political false Prophet also , and his followers false professors ( not because their doctrine of Faith is false , though that may be , in many things , unsound , but ) because their Charity ( through Covetousness ) is false , and their practises , and applications ( from the same extract ) corrupt and false as in the Pharisees . Thirdly : The False Prophet Spiritual , is a Political false Prophet , and his followers false Professors ( not because their Faith , in its literal form of words , is false , though that may be much unsound , but ) because their Charity ( extracted from censorious pride ) is false , and their practices , and applications ( from the same spring ) most corrupt , as in the Pharises also : For the Pharisees held forth ( as a Figure of him ) the Bicorn beast , or his two hornes , versant about pride , and covetousness : And , as we say : Omnia , s●ingratum dixeris ; So we may say : All their Religion , devotions , duties , and obedience are most false , if their Charity , and applications ( though their doctrine be never so sound ) be corrupt , and false as aforesaid . This Triplicit Monster ( the sensual , secular and spiritual Antithesis to Gospel truth , and the witnesses of it , thus described ) is the three headed Cerberus , that barks forth ( day , and night ) all evil reports , rash slanders , and cavils , against them , and it : For , The very Heathens might have some glimpse of those three ( sensual , secular , and spiritual ) lusts ( the three yelling mouthes of this infernal Beast ) and did most fitly figure them by that feigned monster . But the yells of those two last ( from principles of pride , and avarice ) are ( by far ) the fellest , and most loud : Therefore , The Senate of Pharisees ( not the Heathens , or gross Hereticks ) in Rome cryed out against Jerom all at once . Therefore , The Pharisees ( and not the Publicanes ) cryed out against Christ . For , Sooner may men silence doggs , then those men from cursed speaking before they know what , for what , or against whom they speak : For , The two last ( led by the most greedy , and pernicious lusts of pride , and covetousness ) are the cruellest cursed speakers , violently carryed on with canine appetites , to derogate from the best deserving ( ut inde diruant ) that , thereby , they may destroy them : For , The superintendents of the two last are the two Horns of that Bicorn beast , Revel . 13.11 . The two representatives Spiritual of the Son of Perdition , that ( under the Lamblike Formes of Religious Zeal in doctrine , and profession , void of Charity , and right application ) cryed down Christ Mystical , as the Type Pharisees cryed down Christ personal : And cryed down the Primitive Church , with all her rights , power , and priviledges , as the Senate of Pharisees , as he calls them , cryed down Saint Jerom all at once : For , That Lamblike , Bicorn Beast spake ( saith the Text ) as a Dragon : These are the meanes ( those very meanes ) whereby that Bicorn Pseudoprophetick beast ( diruit Ecclesiam ) pulled down the Primitive Church : He spake as a Dragon , cryed down the true Church , the truth of the Gospel , the faithful witnesses of both ( as the first Dragon did ) day , and night , and that , with many Cerberous mouthes , all at once : Thus he pulled down the Primitive Church , alienated her rights , destroyed her proprieties . Diruit , aedificavit : He destroyed , and built : Of his Diruit we have , briefly done ; Or what , and how this Bicorn False Prophet pulled down what opposed , we have , briefly hinted from the testimonies of Saint Jerom , Augustine , Boniface the second , and from the sixth Council of Carthage , which is most evident in the Letter of that Council to Caelestin , and in the Canons of that Council : His aedificavit , or what he built in the place of what he pulled down , we shall handle with like succinctness . The False Prophets further proceeding in building the body of Apostacy , having first pulled down what opposed . HE , in the next place , went about to build , wherein his main care was to keep his new found foundation ( his perverted Tu es Petrus ) with all diligence : For , ( The Council of Chalcedon , having , about the year 450 , much invalidated his claim of Supremacy , from the Nicene Council ) Gelasius , about the year four hundred , and ninety two , alledged not for himself either the Nicene Council , or the antient observation of the Church , but held himself fast to his Tu es Petrus : This goeth not ( saith he ) by any Synodal Constitutions , but by the very voyce of the Gospel : Tu es Petrus . Upon the Rock ( Christ whom Peter confessed ) did Christ ( that faithful Faber , and true witness ) build his Church : And the false Prophet Bicorn ( his Anti-faber ) built her Antithesis ( the Tower of Babel ) upon this Chimaera Rock of his misapplyed Tu es Petrus : He spent much time in pulling down what opposed before he could go fast forward in his building . The First Nation , that conferr'd her self ( as part of it ) to the False Prophets intended Fabrick , was France under Clovis ( the first Christian King thereof ) about the year 485. Justinian ( about the year 533 ) in his Letter to John the second , submitted , and united to his holiness all the Bishops of the East : The East Empire , which Justinian ( as his Letter witnesseth ) submitted , and united to the See of Rome contained these Nations , that were before Provinces of Pagan Rome : To wit , First Greece , and Thrace . Secondly , Natolia . Thirdly , Syria , and Palestina . Fourthly , Aegypt . Fifthly , Mauritania . But the two last had submitted before to Boniface the second , as we shewed before : These five ( at first Provinces under Pagan Rome , after Kingdoms in Rome Papal ) with France aforesaid , made six Nations of the false Prophets Decapolity . Richaredus , King of Spain , honoured this grand Seignor , and his supposed , sacred Papal City , by adding his Kingdom ( as a seventh part of it ) to his ( soon after ) Decarch-superintendency , about the year 586. This grand Master builder took great care ( in the time of Gregory the great , and about the year 590 ) of the British Isles , to bring them ( as an eight part of it ) into the building of his beloved City . Germany ( the ninth part of this Decapolity ) came in by parcels : Part , probably , might come in with Clovis an . 485 , whose Off-spring , and people of his Kingdom were Germans in Franconia , which we find not Conquered from him . Part the Burgundians might bring in about the year 416 , who were , about that time , Germans , and turned Christians . Part the Lumbards brought in about the year 570 , and 607. Bavaria , and Austria brought in their large parts about the year 615. Thus the second Dragon gave , by degrees , his Seat and great authority to the Ten-crowned Beast Papal , by submitting his Nations to this Bicorn Builder , ( who had power to deceive those Nations by means of his Miracles , Ch. 13.14 . ) to become the matter of his ten fold Polity , which his industrious hand was then contriving . Lumbardy and Scotland ( both Kingdom ) I leave to the Readers liberty . Lastly , Italy was the tenth Nation , which the False Prophet edified ( upon his Tu es Petrus ) in this ten fold Tripolity : His operating hand was first upon it , and last in framing of it to his absolute purpose : He ( to that end ) supplanted the Kings of the Lumbards in Italy ; Conspired against , and by conspiracy , slew the Exarches , and Officers of the Greek Empire residing in Italy . Here ( saith Baronius ) was an end of the Dukes , and Governours whom the Emperour was wont to send to command in Rome , and places adjacent : And here we end our brief discovery , how the Bicorn beast built up the Papal Decapolity out of the matter of the Apostacy . I approve not that common Opinion of many Expositors , that find ten petty Kingdoms ( and those to no purpose ) in Europe : They ( placing them chiefly betwixt the Rheyne and Danubius ) thus name them : Alemanni , Ostrogothi , Visogothi , Hunni , Saxoni , Suevi , Alani , Vandali , Burgundiones , Franci ; most of which were petty ( if I may so call them ) Kingdoms of no continuance : And so ( as if Caesars Effigies upon his Coyn could be greater then his person , or the Mapp of a Country larger then the Country it self ) the Nations of the Prototype-Monarchies ( Chaldaean , Persian , Greek , Roman , ) must be far greater then the ten Nations of their Antitype ( Rome Papal ) whom they did but prefigure or shadow forth . Their tenent ( so trivial ) I reckon not worth refuting : But the ten Nations aforesaid were large Provinces under Pagan Rome ; after under Rome Orthodox : And Lastly , were ten large Kingdoms in Papal and Decapolite Rome : That is , they were all , at least , freed from the bondage and power of Rome Imperial . The Supream secular powers of those ten Nations were the ten crowned horns of the Sea-born beast , ch . 13.1 . Here the Reader may observe , That three distinct powers secular are represented , in the Apocalyps , by three different and distinct beast . The first is ( Bestia decem habens cornua sine coronis ) a Beast with ten Horns uncrowned . The second is ( Bestia decem armata Cornibus coronatis ) a Beast with ten Horns crowned . The third is ( Bestia Gentium Regna transferens , vel bestia intermedia ) the beast that Translated the Kingdoms of the falling Empire . The first with ten Horns uncrowned was the first Dragon or the powers secular of Pagan Rome , whose five first heads were fallen before our blessed Saviour was born ( five are fallen saith the Text , ch . 17.10 . ) He letted and should let the rising up of Papal Rome , till he was taken out of the way : Him the 12 , 17 and 18 Chapters , as also Thessal . 2.7 . hold forth . The second Beast , with ten Horns crowned , was this Seaborn-beast , Secular , and Papal , or the Secular powers of those ten Nations aforesaid , whom the false Prophet deceived into a Papal-Decapolity by means of his false Miracles which he had power to do , ch . 13.14 . The five first heads of the this ten-crowned beast were so far from being fallen before Christ was born , that neither was that beast nor any one of his heads in being for above four hundred years after the birth of our Saviour : This Beast these Texts hold forth , ch . 13.1 , 2 , 3. &c. ch . 16.13 . The third Beast ( Bestia Regna transferens ) was the second Dragon , who took away him ( the first Dragon ) that letted the rising up of Papal Rome , and gave ( added ) his power and great Authority ( the Nations which he took from him ) to her crowned Beast secular , being induced thereunto by the deceit and procurement of the Bicorn beast as we have shown immediately before : This intermediate Beast or second Dragon these Texts hold forth , ch . 11.7 . ch . 13.2.4 . ch . 16.13 . In these things ( I confess ) and many other , I do ( as a duty to be done of necessity ) stear my course contrary to the Currents of all ( at least all modern ) Writers , whereby I am incident to incurre the displeasure of many : Howbeit , it seems to me no small fault of injustice and ingratitude in those that ( being by long assuetude , cemented to their errors , wherein all Writers , perhaps , have misled the way ) cannot be content to be inconsentient to the truth themselves , but are apt to conceive a prejudicious amaritude ( and that before they read or know what they write ) against those that would ( by undenyable eviction of reason ) convince them of their errors and manifest to them ( nolentibus , volentibus ) not only the great dangers , but the grossness of their mistakes . The Premises aforesaid may at present , fully refel many that ( pretending to unfold them ) pour forth confusion as a flood , upon sacred Scriptures and make them much more obscure and dark by their confident false glosses and Expositions : They may serve also to undeceive many sincere , but seduced professors , and sober Writers that are led away with the same errors . But I return . The superindents of the False Prophet Pagan ( the Roman Emperours , who were summi Pontifices ) fell rather short of this expansive superintendency , over which the false Prophet Papal presided . And what was the means by which he built this tenfold City ? He cometh ( saith the Text ) withal deceiveableness , &c. That is , He deceived those that dwelt upon the Earth ( those Nations chiefly , aforesaid ) by meanes of those Miracles , which he had power to do in the sight of the beast : Of which miracles I have hinted something before , but shall insist upon them more fully afterwards . Secondly , He laid his forged ( or at least falsely applyed ) Foundation , by deceit in Doctrine : He perverted the Text to cause them that dwelt upon the Earth to believe ( contrary to truth , and the true Faith ) That Peter was the foundation of the Church , that the Pope ( his supposed successor ) was the same by succession , sole Apostolick-Bishop , Primate over all Churches , and Supream over all Kings and Councils . Those that dwelt upon the Earth ( those thus deceived ten Nations chiefly ) There 's the matter of this tenfold Cities building . He deceived them : There 's the meanes ( his pretended message , doctrine of deceit , and false miracles ) by which he built it . His Doctrine was a shallow , fruitless ( but somewhat literally sound ) Doctrine , destitute of right , and charitable application : And such meanes is fittest to make way for lying miracles , and both these the most effectual meanes ( eruere Ecclesiam , & aedificare mysterium iniquitatis ) to destroy the Church , and Saints , all solid knowledg of the truth , and true obedience , by slanders , evil reports , and wicked contrivances against all that is good : For , That 's proper , especially , to such profane , affected , shallow knowledge , and obedience . Therefore , The son of perdition was not to come , in the Van of Apostacy , with gross Heresie , and open scandalous practices like the Arrians , or Mahumetans : This is not the way of his coming , nor could he come this way : This is , via non satis deceptiva : There 's not deceit enough in such open enormities to deceive the Nations : This had been the way to deceive none , and to be seen of all . Had he come this way ( not of deceit , but apparent wickedness ) he had not laid his foundation of fraud in his misapplyed Tu es Petrus , had not had power to pull down the Primitive Church , nor to assume her proprieties , and priviledges to himself to build his Apostacy , therewith , in her place : Nor could he have drawn the Nations ( those that dwelt upon the Earth , saith the Text ) nor the Primitive Church her self to be the Burgers of his new built City , had he come with open hostility , profaneness , and gross Heresies : This had been the way to affright her , and them ; and to make both fly from his presence as the Church then also did from the face of the Serpent or second Dragon , ch . 12.14 . For , Such professed hostility , open profaneness , and gross Herefie best befits the Pseudoprophetick superintendent of Antichrist sensual ( seated in Spiritual Sodom ) and her head , that Dragon , who ( about the year 407 ) came ( not , like this Bicorn Lamb-like builder , with all deceivableness , but ) with open violence , armies of gross Hereticks ( Heathens , and Arrians ) to kill the Church , and her witnesses , or to cause her ( saith the Text ) to be carryed away of the flood . To wit , By that flood of Military Forces ( vers . 15. ) wherewith he vanquished Rome Imperial : That so neither she , nor any part of her ( being quite carryed away ) might be ever seen any more . Therefore , He did not deceive , and draw her by fraud , but by force drave her to fly with two wings of a great Eagle ( as into her subterfuge ) into this Tripolity of deceit , which the false Prophets hands had constituted ( or was in constituting of it ) of ten Nations : For , That City of deceit , and persecution ( but of her preservation from corporal , and total destruction by that second Dragon ) the Text calls : Her place prepared of God , ch . 21.6 . And the woman fled into the wilderness ; where she hath a place prepared of God , that they should feed her there 1260 dayes : The same place , and the same time is set down the second time in the same Chapter , vers . 14. For , Though the False Prophet ( by Gods permission ) built this ten-fold City of Apostacy , yet it was a place prepared of God for the purpofe aforesaid : To wit , To preserve his Church ( not from all persecution , but ) from a total destruction by the rage of the second Dragon , from whose face the Church then fled for 1260 years . ver . 14. For the false Prophet built that City ( a City both of affliction , and refuge to the flying Church ) But God gave him power ( all power ) into his hands to crect that Decalabyrinth of errour : Whose coming is with all power ( saith the Apostle ) 2 Thes . 2.9 . He shall wear out ( well nigh wear out ) the Saints of the most high , and think to change times , and Laws , and they shall be given into his hands , ( the Laws of power , or all power , as it were by a Law , shall be given into his hand ) for three times and an half , or 1260 years to be a refuge , as well as a scourge to the Church so long , Dan. 7.25 . For , as God prepared a Fish , and that Fish to be a place for flying Jonah ( not as a Tombe to interre him in lasting oblivion , but ) as a Womb to preserve him for a future birth to a better life : So God prepared Rome Papal with her Sects for his flying Church , as a womb to preserve her from perishing , and for a future production of her to a far better reviction : And the Woman fled into the wilderness into her place prepared of God , where she is nourished , for 1260 dayes , from the face of the Serpent , Apocal. 12.6.14 . The time , in Type , and Antitype , and how God prepared Rome Papal with her Sects , to be a place to preserve his Church , for 1260 years , from perishing by the second Dragon , we shall shew afterwards . And therefore , Male creditur Hosti ; It s dangerous trusting to Turkes , and Mahumetants ( the main continued stem and Off-spring of this second Dragon ) For ( though they pretend to some slavish allowance of liberty to Christians , and Sects ; for which some Sects and wicked professors wish them before Papists , and indeed , above others more Orthodox ) it may be , undoubtedly expected ; That ( had they the power absolute in their own hands , over all Christians ) they would Massacre all ( as they did formerly in Spain ) for the very name of Christ : For , so their like Pagano-arrian predecessors ( at the ingress of this second Dragon about 407 ) came with flood-like armies , and with full purposes to destroy utterly , the Gospel Church . But , The false Prophet came with all deceivableness ; Laid his foundation of deceit , pulled down Church priviledges , and built his Decapolite state of Apostacy under a strict , and specious pretence of the Catholick , and Apostolick Faith , confirmed by many dreadful false Miracles , and in shew of all meekness , as being the servant of the servants of God , and the tender Father of all the Fathers of the Church ; when all was nothing , but a strongly deluding fraud , in a superficial , affected , shallow knowledge , and profession , fruitful only in persecution , and in bringing evil reports upon the best men then living . A knowledge and profession casting the imputation of innovations upon their antient , Catholick , and most solid Truths , as in the examples of the sixth Council of Carthage , Saint Basil , Jerom , Augustine and others : And calling their own Innovations , Antient , and Catholick Truths , and Customes . So Innocent the first did about his pretended antient right of Supremacy in his Epistles to the Bishop of Roan , Augustine , and others . You have ( saith he to Saint Augustine ) had due regard of the Apostolick honour : I say of him who hath the care and charge of all Churches , in asking advice of him in these perplexities , and intricate causes ; following therein , the antient Canon , which you know , as well as my self , to have ever been observed in all the world : And yet Augustine , and the sixth Council of Carthage clearly proved this his pretence of an antient , and Catholick practice in all the world , to be a notorious , and remarkable lie in those four first Fabers of the Apostacy : To wit , Innocent , Zosimus , Boniface , and Caelestin : For , The Son of perdition ( in all his Sects , and Off-spring ) seeks ( seeks diligently ) to suppress solid truth , and sincere obedience by casting the lying Imputation of innovation upon it , and to preferre a shallow , fruitless knowledge in a proud , careless , covetous practive , as antient , Catholick , and Apostolick : Thus he cast down the power of the Primitive Church , and built his Apostacy in her place : That is , the Bicorn Seer , by deceit ( by all possible deceivableness ) built this City : And as the bands of the blinded Syrians ( sent to Dothan ) came ( instead of it ) to Samaria ; so these ten Nations , with the Dragons floodlike armies ( or they that dwelt upon the Earth saith the Text ) and with them the Primitive Sects and dissenters , blinded by this Architectors words , and works ( words of deceit , workes of false miracles ) came , or rather , as it were fled ( as the afflicted , pursued , Primitive Church also did ) into this tenfold City of deceit : The Church fled into it out of necessity , and constraint ; but the rest flowed to it ( so glorious were its buildings , and its builders strong delusions ) instead of Zion , and as to the true Catholick Church . In this Decapolity of deceit ( especially in the time of the building of it ) did they that dwelt upon the Earth , and the Dragons floods , concenter in a deceitful unity , and they , and all Sects ( as the different Species in the Ark ) rested in her , somewhat peaceable for a short space . And thus much of the Son of perdition , his coming with all deceivableness of unrighteousness , when he first laid his foundation of deceit , pulled down Primitive Church-Priviledges , and built his Decharcy of the Apostacy from about 407 to about 620. We shall now shew his further proceedings after 620. The False Prophet's further Progress in supporting ( but with a much more remiss hand ) his new built City of Apostacy . HE ( his work by him thus finished about the year 620 ) did not lay aside , but less regarded , his first ( but fitter ) instruments of deceit , whereby he built that City : Therefore it fell to many decayes for want of his wonted care , and soon became ( as it were equally ) divided betwixt Christians and Mahumetans : For , The false Prophet ( remitting his usual , stricter reignes of government ) began to indulge himself ( more then before ) to sensual delights ; would oft wallow in the filthy styes of Spiritual Sodom ; oft accompany himself with the beast in secular covetousness , oft with the Dragon in voluptuous pleasures : Nor did he so cast aside Secular and Spiritual wickedness , but superadded sensual filthiness to both : In a word , he ( stearing a most irregular course ) ran the hazard to destroy his new erected Decaprincipality , continuing , and proceeding still worse till about the year 1210. Nor did he then reclaim himself , but rather disclaimed to be some shelter ( as formerly ) to the Gospel Church , nor did he so much defend her , as before , from the second Dragons fury , but loosed the ( till then , for about 1000 years bound ) first Dragon upon her : That is , he acted the Dragons part himself by persecuting her members after the manner of Dioclesian : For he and ( by his procurement ) the King of France Commissioned Simon Earl of Montford to perpetrate most horrid Massacres upon her : Then also that loosed Dragon ( or not long after ) sent abroad his bloody Inquisition , breathing forth slaughter both to Papists and Protestants that had but so much as the least appearance of honesty or religion : Howbeit , the ( thus afflicted ) Church found some small shelter from Religious Kings , Nobles and Emperours : And the Gibelin Faction afforded her some succour . But she continued ( thus troden under the loosed Dragons feet , and driven by fierce storms and tempests ) till about the year 1417. Next ( and not without great need ) came in the Locusts , a relief to the Church ready to perish by the rage of the loosed Dragon , Apocal. 9.1 . to the 12 ver . But here may Elephants swim , or rather these Texts seem fathomless : Here difficulties , with double files , stand prepared to stop my progress : Therefore I must ( of necessity ) first unty many Gordian knots seeming indissoluble : Because these Locusts seem to be Reformists most deceitfully formal , some refuge to the Church , and so , most difficult to be discerned ( though most contrary to them ) from true Saints ; men somewhat reformed in Doctrine , nothing in manners , but affecting manners more confining upon the deceiveableness of Spiritual wickedness then the usual practices , perhaps , of former Hypocrites : But we shall first see what sacred Writt sayes of them : And Smoak ( saith the Text ) ascended out of the bottomless pit , and out of the Smoak came Locusts : This shews them to be the Off-spring of those , that hold forth only formal , smoaky pretences of seeming-Religious deceits . Secondly , And smoak ascended out of the bottomless pit , &c. This also shews them to be the products of the bottomless pit , whose duties , devotions , knowledge , faith , formal reformations , and fruitless obedience are bottomless , or have no bottom : That is , are without fidelity or veracity : For veracity is the reality of truth , the bottom of all gifts and graces , without which they are inconform to Gospel rule , and but formal smoaky deceits : Therefore , Reformation ( all reformation ) in Doctrine , and not in Manners ; in Profession , and not in Practice ; in Practice , but not conform to Gospel Rule , is bottomless reformation ; no reformation indeed , but real deceits . These Locusts seem ( the rather because said to ascend out of the bottomless pit ) to be the successors of the Gibelin Faction , which and whose like Predecessors ( s ; ubservient to the secular horn of the Bicorn beast ) had regulated his temporal principality and spiritual superintendency with more seeming sober moderation and discretion of deceit ( during the time of his Spiritual horns extravagant and ambitious exorbitances ) for about 800 years . In these Locusts ( at least near their latter end ) Anti-christ seems to end ( as he began at first ) with all ( or as it were double ) deceivableness : For , they had faces like the faces of men ( seeming sound doctrine and profession ) but neither so , in deed ; but deceits , ver . 7. Secondly , They had hair as the hair of Women ( a right ordered , and right ordering discipline in appearance ) but that was nothing so but deceit , ver . 8. Thirdly , They had Crowns like Gold ( like Crowns of righteousness , and true obedience ) but they were not such , but deceits , ver . 7. For they had ( O truculent cruelties of detracting covetousness ! ) teeth of Lions . ver . 8. They , strictly in a blind profession , profest Christ , and pursued Covetousness eagerly . Fourthly , their shapes were like horses prepared to battel , ver . 7. And yet their shapes were partly like men , partly like women , and partly like unto Lions , as we shewed before : Therefore , The Aggregate of their politick body was ( Chimaera multiformis ) a manifold monster of mysterious deceit . But their shapes ( their principal shapes ) were like horses prepared to battel : They were all ( more , or less ) bent ( as in a military order ) against those that had not the seal of God in their foreheads : All rallyed ( as in several Regiments ) in sundry factions against them . But they were commanded not to hurt the Grass , nor any green thing , nor any Tree , ver . 4. That is , not the servants of God , that had his seal in their foreheads ; whose doctrine they partly espoused , whose persons and professions ( though they followed not their manners ) they defended : For , That was , as it were , a command from God not to hurt , but defend them , because they ( much alike outwardly ) embrac'd the same common faith , and profession : Therefore , They ( by an implicit command of a much like common profession ) were commanded not to hurt these , but only those men that had not the seal of God in their foreheads . Not these : Not the servants of God , not the true Church : That is , Her , and their hurt , which they should receive from those Locusts , should be over-ballanced by greater benefits , and defences : But they were commanded to torment those that had not the seal of God , for five moneths , ver . 5. That is , to torment those Saint-persecuting Papists , that had tormented the servants of God. The patern in the prototype ( the Locusts which God sent upon the Land of Aegypt ) plainly shews the manner of their coming , and the end of their message , which was to torment those persecutors , and somewhat to defend persecuted Saints . From hence riseth a perplex knot of deceit to those Locusts , and others : They think that because they torment and oppose Papists , or seek ( perhaps to very little purpose ) by their teachings , and writings , to evert or refel their tenents , therefore they are Saints , their works sincere , doctrine sound : They have no affinity ( they think ) with the son of perdition ; his deeds of darkness lie far from their doors : Whereas this was the grand deceit of their predecessors ( the Papists ) when they first erected the Apostacy : They ( because they refelled , converted , and partly compelled the Arrians , and other Sects to the unity of the deceit of that City ) gave their own deceitful slandering , shallow doctrine and obedience , the titles of true , antient , Catholick , and Apostolick , and reputed them selves , and were , undoubtedly reputed the true Church : Herein those Papists were , and these Locusts are much deceived : For , the Orthodox Papists of the rising Apostacy ( no less sound in doctrine then moderne Locusts ) were against the Arrians , and other gross Hereticks , and many of them might not be sensual professors : yet Salvian saith ; That ( because of their evil lives ) even the Arrians were more tolerable ; And Saint Jerom , and sacred writ it self , applyes to them all those attributes in the 17 and 18 Chapters , that are , chiefly due to the son of perdition ; not because their doctrine was false , but their manners corrupt ; nor because their manners were sensual ( though such were the fruits of some ) but because their Apostacy in manners consisted in secular , and spiritual wickedness , whiles they served but to resist the truth , and to exclaim , and conspire against the faithfullest witnesses of it , or , at least , to neglect both them , and it . This is the reformation of Pharisees , and Hypocrites , which they cry up , but they never seek sincere obedience conform to Gospel rule . Such formalists , or hypocrites ( be their doctrine never so sound , or their professions strict ) are the head of the body of Apostacy , and the highest Pinnacles upon the Towers in that Tripolity of deceit . And therefore , From hence springs a second deceit ( not much unlike the former ) of the Locusts : They cast usually , the grievous imputation of Antichrist , solely upon that Antient Sect of the Papists , or upon the literal City of Rome alone , and will not ( no not be taught it ) so much as touch that burden ( though they have no less reason to bear it ) with their little finger ; but lay it solely , upon that Sect , or City , or the superintendent of it ; whereas the Apostacy of Antichrist is common to all revolted professors , that follow the lusts of the flesh , the lusts of the eyes , and pride of life : For , the Apostle did not tax the defection of Demas with turning aside to any one Sect , or Heresie , but with secular covetousness : He hath ( saith he ) forsaken us , and embraced ( not this , or that Sect , or Heresie , but ) this present evil world : Sensual , secular , and spiritual wickedness is the chief visible form of the Apostacy , which gives being to it : But the different false opinions , and deceitful professions therein are but ( forma figurae ) the Protean colours , and outward cloathings upon the several members of the same Apostacy , which makes the many different divisions thereof the more distinguishable : For , if we fill an hundred glasses ( of so many different colours ) with the same liquor , or matter ; each glass renders the same liquor of a different colour ; whereas indeed , there is no difference in the matter , but in the colour of those Glasses , that contain it : so all formal professors in the body of the Apostacy of Antichrist , differ not so much in deed , as in colour : There 's the same sensual , secular , and spiritual wickedness in all , except that , in many , some one of those three lusts may be most predominant : And their outward different formes , or professions make no more real reformation , or alteration of that threefold matter of iniquity , then the different colours of those Glasses alter the matter conteined in them : Therefore , these Locusts , or formal professors , that would seem much reformed from Papists in doctrine , discipline , and obedience ( having attained faces like the faces of men , hair like the hair of women , and Crowns like Gold ) remain Papists in manners , or out strip them for pride , and covetousness : And such have no plea , or priviledge , but abundant disadvantage thereby , because their hearts are , thereby , much more deceived , blinded , and hardened against true faith , discipline , and manners , and are made more adverse to truth , and averse from peace . But we shall come nearer home to the matter . Try all things ( saith the Text ) and we ( at this time ) shall try the Spirit of truth and the Spirit of errour ( of Christ and Antichrist ) and shew what the works and practices of Primitive Saints were , what they have been since and wherein they differ ( or rather shall differ ) from deceiveableness of unrighteousness , or the Locusts Gold like Crowns of deceits ; That so Saints and Sects may not ever swell with intermutual strife , wander in wildernesses of obscure aberrations , and grabble in darkness , to the continual dishonour of God , the extream hazard of the true Church , and ineffable infelicity of all Nations . That we may more assuredly know who these Locusts were , and what their Crowns of deceit are , we shall enquire when they rose up : And the fifth Angel sounded . vers . 1. And we find them rising up in the time of the fifth Trumpets sounding , which was the penultimate dispensation of the Apostacy of Antichrist ; For that time was to be the last interval save one , of the Son of perditions duration ; because when the seventh Angel shall begin to sound , the mystery of God should be finished , ch . 10.7 . The time therefore of these Locusts coming , was to be near the end of the Epoche of the Apostacy of Antichrist : For the Locusts and plague of Darkness came , in Type , together , and were the last plagues , but one , when they came , Exod. 10. And so these Antitype-Locusts and Darkness came together , and were to be ( so exact are Prophetick Types with their Antitypes ) the last Plagues , but one , in the Epoche of the grand Apostacy , Ch. 9.1 , 2. ch . 16.10 . Therefore these Locusts ( coming near the end of the Apostacy ) could not be the Saracens that came near the beginning of it ; nor be ( as many Expositors would have them ) Monkes , Fryars or Jesuites , who were far from being ( as these were to be ) some refuge to the Church ; Nor do I think any man can imagine they could be the true Church : Wherefore , if they could not , possibly , be the Saracens , nor Monks and Friars , nor , possibly , be the true Church ; Then I conceive ; with submission ( at least unless any can give a better account of them ) they were ( if I may so say ) a Semi-Papal body of Apostacy , ( Formalists in Profession , Papists in Practice ) that sprung up about the year , 1417. when the fifth Angel might begin to sound ; And that they might have some footing or beginning in those Victorious Taborites , whose Victories had been more happy , had they not fought against their Superiours : Howbeit , they were to be some relief to the Church ; and many amongst them ( though perhaps not of them ) might chiefly intend that , though the most might do it for seditious and self-ends . For , I partly shewed before ; That there is Antichristus adjuvans , and Antichristus destruens ; Antichrist ( in some respects ) helping the Church ; And Antichrist seeking to destroy her . And First , Antichrist seeking to destroy her : And the Dragon ( the second Dragon ) cast out of his mouth waters , as a flood , after the woman , that he might cause her to be carried away of the flood , Chap. 12.15 . That is , that he might destroy her . For gross Hereticks , ( such as the Arrians then were , and the Mahumetans are ) and all sensual , carelesly-ignorants , and loosly-inanimadversive Professors constitute Antichrist sensual , and their design is ( had they power to do it ) to destroy , utterly , the Church and Saints . But , Secondly , There is Antichristus aliquando adjuvans ; Antichrist ( sometimes , and for self-ends ) helping the Church : And the Earth ( saith the Text ) helped the Woman , &c. Ver. 16. That is ; The Earth ( men minding Earthly things ) and her son ( the Bicorn-Beast ) whom she brought forth ; She ( I say ) & her son ( the Papal Apostacy then new sprung up ) affecting , for the said ends a fruitless , formal ( though somewhat literally sound ) Doctrine and Profession , helped the Woman , and swallowed up the flood which the second Dragon cast out of his mouth to destroy her : That is ; She helped her by converting ( through deceit ) his Nations and Military Forces to the unity of the Church of Rome . And he deceiveth ( saith the Text ) those that dwell upon the Earth , by means of those miracles , which he had power to do , &c. Chap. 13.14 . And these Locusts , no doubt , were a new Progeny and a principal part of Antichirst adjuvant , that helped the Church ( as the Earth had done against the Floods of the second ) against the swelling Floods of the loosed Dragon : To wit ; Against those Church-persecuting Papists , that revolted from being some shelter to her , as formerly , to work ( by all wayes and means ) to destroy her : They helped her ( I say ) not ( as their Predecessors did the second Serpent's ) by swallowing up this Food of the loosed Dragon , nor by killing his Military Forces ; But they ( being commanded not to kill them ) tormented ( saith the Text ) those men ( to wit ; those Church-persecuting Papists ) that had not the seal of God in their foreheads , for five moneths , which are one hundred and fifty years : That is ; They tormented those true-Church-destroyers by abating their power , by alienating their proprieties , and assuming to themselves their Church-Revenues ; And so the Text saith expresly ; And to them it was given that they should not kill them , but that they should torment them five Moneths , Chap. 9.5 . And if they did thus bend the Forces of their Superficial , Fruitless , Formal ( though their Doctrine was somewhat Literally sound ) Knowledge and Profession against the true Church and Saint-Persecuting Papists , it was the best service they could do ( for want of better ) to the true Church and Saints , then ready to perish by the unbridled rage of the loosed Dragon . Nay ( say some ) these Locusts were the Saracens : And this Opinion seems part of their Smoak : For when ( I pray ) did their Apollyon ever see the Mahumet-Saracens so much favour true Saints ? How came they so quick-sighted to see the Seal of God in their foreheads ? who bound them ( as these Locusts were ) by a Law , that they should not hurt ( any green thing ) the servants of God ? when were they commanded ( by any command either express or implicit ) to spare or protect true Saints , and to torment the Papists , their persecutors ? Boniface ( we read ) received them into pay to invade Sicily , to war against Christians , and by that means , against Saints : But when did Saints and Saracens so comply ? Such Doctrine may well serve to teach Christians to fall in love with Mahumetans and turn Turks : And how should a proud , trivial , contented knowledge ( joyned with a covetous blind Profession ) bear better light ? But many men Learned & Religious ( say these Locusts ) are of our Opinions ( as in many other things ) that those Mahomet-Saracens were these Locusts : More 's the misery and the greater pity , that such men ( either Learned or Religious ) should so mislead or be misled : Or it may , at least , serve to shew ( as a means to humble them the more ) the instability and weakness of some able and sincere witnesses of the truth . Here we may mark , with admiration , how appositely the wise and Almighty hand frames Similitudes in Sacred Scripture : For , what Creature did God ever make that loves ( like the Locusts ) to live in dark Clifts , and Smoak ascending from Subterranean fires , in which places I have seen them ( like Bees about to swarm ) in great abundance ? And what Professors love to live in the Smoake of a fruitless blind zeal , formal Worship and a Superficial ( though somewhat sound ) Doctrine than these Locusts do ? Smoake is insufferable to all Creatures living except to Locusts : Nor can any men ( in the least , Moral or ingenuous ) endure a smoaky , empty , ignorant , proud , barren Profession , but only Locusts and Hypocrites . The Vulgar observation ( though that may be true ) that these Creatures live but five moneths in the open fields , I voluntarily omit : But these Locusts , in the Text , were to torment men ( saith the Text expresly ) for five moneths , Vers . 5. And they had power to hurt them ( saith the second Text ) for five moneths , Vers . 10. Five moneths ( counting a day for a year ) make just one hundred and fifty years : And these Locusts ( if we count from about 1417 ) when they , most probably , might begin , to about 1567 ) continued in chief power to torment the Saint-persecuting Papists , for five moneths of dayes Annual or about 150 years : For , Zisca ( alwayes Victor ) Signally beat the Imperial Armies in eleven battels about the year 1417. And , after his death , Procopius and his Confederates beat them in two Battels about the year 1424. But what are they or their Armies to these Locusts ? 'T is said , Castra sequentes vix pietas sequitur : Little Religion attends Armes : Howbeit , Procopius and Zisca ( their Leaders ) might be men of much valour and piety , but the major part of their Armies ( as will appear ) seemed to have some Lions teeth like these Locusts . After those battels , these ( if I may so call them ) Modern Formalists ( though many true Saints might be amongst them ) expatiated and prevailed against the Papists till about 1567. Nor were they ( all that time ) a small assistence to the servants of God ( nor to some Kings ) that had the Seal of God in their foreheads , to further their Reformation in Doctrine and defend their lives : But we shall further take the truest survey of them from several Texts of sacred Scripture . And the sound of their wings ( saith the Text ) was as the sound of Charets of many Horses running to Battel , Vers . 9. And why comes this account of them from the Pen of the Prophetick Evangelist ? Because they sometimes subdu'd their enemies with the sound of their wings only : For Ziscae's Armies beat their enemies in eleven battels , more by the sound of their wings , then force of Arms ; more by the noise or report of their coming , then by their power ; which fully ratifies the truth of the Prophesie in reference to those so much feared assailants . But Secondly , After Zisca's death , Sigismund the Emperour , invaded Bohemia with a threefold Army : The first was of Saxons and other Cities ; The Second of Fanconians , led by the Marquess of Brandenburg ; The third was levied of Rhenenses , Bavarians , and Swevians led by Otho , Archbishop of Trevers : All these three mighty Armies met at Misna : But the next day , they all ( not seeing any Enemy , but hearing the report of Procopius his coming ) fled to Thacovia , leaving a great prey and their Arms behind them . Thirdly , ( this three-fold Army thus defeated , with the sound of the wings of their enemies only ; Sigismund raised a far greater Army of forty thousand Horse , besides Foot , and invades Bohemia . But was put to flight , and his whole Army ran , in a confused and amazed fright , though they saw none of those winged Locusts pursue them : Res crat imperiosa sonitus Alarum : The sound of their wings ( the noise or report of their coming ) made that mighty Army fly confused , whiles the Emperour could not ( by his Command ) cause them to rally . Ages cannot parallel such presidents , nor the World since the first Creation . The Host of Syria heard a noise of Charets and Horses , and , that one time , fled affrighted ( though they saw no man ) from the walls of Samaria : But these mighty Armies fled many times ( not from a noise of terrour from the Lord of Hosts , but ) from the noise ( or report of the coming ) of a few weak men , though they saw no man : And these many Presidents ( of such Stupendious strangeness ) prove irrefellibly , that those Formal Reformists were ( at least the Victorious part of ) those Locusts , that then vanquished their and the Churches Enemies with the sound of their wings only : For , if ever Armies were put to flight by the sound of the wings of their Enemies ; Then were these thirteen Puissant and Imperial Armies so put to flight . If ever any ( since men were on Earth ) subdu'de their Enemies with the sound of their wings , then those Victorious Taborites were ( therefore they could possibly be none but they ) the only Armies that so subdu'de them ; And ( by so subduing of them ) did , indubitably fulfil this Prophesie in the performance of it : And the sound of their wings was like the sound of Charets of many Horses running to battel . Secondly , And they had a King over them , which is the Angel of the bottomless pit , whose name in the Hebrew Tongue is Abaddon , but , in the Greek Tongue , hath his name Appollyon , Verse 11. And they had a King : And what King ? Sure not Sigismund that could not rule them ; nor any Earthly Man or King : Their King was a Spiritual King , no Earthly Potentate : His name in Greek was Apollyon and he , Graeculus esuriens , an hungry Greek : Covetousness and Spiritual Pride in them was King over them , that ( contrary to Gods Command ) ruled in their mortal bodies ; And , so ruling over them , was their King. For what King had the Type-Locusts ( that commanded them to devour the Fruits of Egypt ) but their own eager and unsatiable appetites ; And these ( their Antitype ) must of necessity , hold a just Symmetry or due proportion with them , the Type of these : Nor could the Devil be the King of these more then of other wicked men ; For , he 's the General King , that rules in the hearts of all the children of disobedience : Therefore , Let none tax Zisca , or Procopius ( they might be persons of great Worth and Piety ) not Jerom of Prague , nor John Hus , nor any other persecuted Saints ( that were occasions of their coming ) as Kings over them : For , Moses himself was a means of the coming of the Type-Locusts , but not their King : So the persecuted Church and Saints were the occasion of these Locusts coming but no King over them ; But Covetousness and Pride , conjunct , was their King : For the Locusts were only Formal Professors , Reformed from Papists to a somewhat sound Doctrine , and many of them perhaps , to strict Profession , but remained Papists in manners , or rather outstript them for Pride and Covetousness : For Covetousness , the Root of all evils : For Pride , the chief cause of all Coutentions : And this double iniquity or combined wickedness ( Pride and Covetousness ) was ( 't is most like ) the Locusts King : And they had a King over them , &c. For , Thirdly , Their teeth , ( saith the Text ) were as the teeth of Lions , Vers . 7. This further shews what the Locusts King was : To wit , Their Lion-like rapacity and greedy avarice ; And shewes their parity therein , to those Saint-persecuting Papists , whom ( with like retaliation ) they were sent to persecute : Peccato par poena : The Papists opprest the poor , and those servants of God that had his Seal in their foreheads , as it were with teeth of Lions : Therefore God sent those Locusts to oppress , and suppress those Saint-persecuting Papists ( that had not the Seal of God in their foreheads ) as it were with teeth of Lions : For the Papists ( as it might appear ) were not only cruel to the servants of God , that thus had his Seal inserted , but uncharitable also and merciless to the poor , which their own Writers witness even of their Spiritual persons . They are alwayes careful ( saith Theodoret a Niem ) to advance their Kindred , Nephews , &c. are seldom seen any poor : And , if perhaps , any poor body beg an alms of them , they presently turn away their eyes ; And , if perhaps , extream want urge him to ask the second time , they threaten him . He ( speaking of Vrban the sixth , Innocent the seventh , Boniface the ninth , and Gregory the twelfth ) saith , that these four gave no alms , which ( saith he ) is a sign of damnation , and ( though a fault in all , yet ) worst in them , because no man can be saved withont charity : And this he wrote being Notary of the Apostolick Letters in 1408. and Secretary , successively , to Vrban , Boniface , Innocent , Gregory , and Alexander . And Locusts are no less cruel and uncharitable than the Papists : The Papists may plainly see their own sins in those punishments , which God inflicted upon them by their hands : Both are alike ( the Locusts and the Papists ) in their practices : Both are cruel , both extreamly covetous ; The charity of both is but a verbal pretence , and in neither real : Both have the same sign , ( as the Author saith ) of damnation in giving no alms , ( or Alms inconsiderate ) to the poor : Both have much alike ( or the Locusts the longer of the two ) teeth of Lions : And their teeth ( saith the Text ) were like the teeth of Lions . I have oft observed , with much admiration , that many strict Professors are extream covetous and could not ( upon due consideration ) but imagine they might either be Locusts crept into strict Forms , or else true Saints corrupted by the evil and cruel examples of their covetous conversations : Covetousness ( a shame to Heathens ) is most uncomly in Christians , and most destructive in Church-Societies , like Achan in the Host of Israel . Fourthly , they had power ( saith the Text ) to vex men five moneths : That is the time of their chief power to vex or torment those men that had not the Seal of God in their foreheads , but not the full time of their continuance : Therefore , we may distinguish those Locusts into penultimate and ultimate ; pristine and present . Those Pristine ( or first appearing ) Locusts had ( for five moneths ( or 150 years ) wings ( ran with winged-speed ) to take away the power and maintenance of the Papal Clergy in many Nations : But some of the Modern Locusts ( their successors ) are no less willing ( had they wings to do it ) to take away the maintenance of the most Reformed Ministry : But , as many of the first were , doubtless , defenders of good men and ordained of God so to be ; So I dare not deny ; That some of the last may be , at least , docible and ductile to found Faith and good Manners . To be short : As it 's apparent to me , that the Mahomet Saracens were far enough from being any part of these Locusts , So , If any shall render a more rational account of them , and make them appear to be any other people or Professors , I shall readily relinquish my own Opinion and receive theirs ; Till then ; Their manifold deceivableness in their hair , Crowns , Faces ( Discipline , Doctrine , Profession , Practice ) and their Offices and Functions for the Servants of God and against the unsealed in their foreheads , must confirm me in this Tenent ; That some of them aforesaid were the first fruits of those Locusts , that , for filthy lucre , took up stricter Forms to devour Church-Revenues : Of whom and for which , the German Emperours sometimes complained ; See Sleiden , and Lanquet , &c. circa An. 1538. And both Luther and Calvin ( which so far shewes the integrity of them and their true followers ) testified sharply against the Litigious pride and silthy avarice of those Professors , that , thereby ( pretending to be Members of them ) brought much infamy and disturbance upon their Church-Societies : For this is certain ; That the Locusts ( Formal , Smoky , Proud , Professors ) are ( for silthy lucre ) readiest to creep into the truest Churches and ( by their covetous conversations ) to corrupt them and turn them ( if possible ) into Dens of Thieves . It shews also that the devoutest Professors ( though their Doctrine be never so sound ) import not any thing , if they remain Papists in Manners or outstrip them for Pride and Covetousness . And , here , remarkable were the mercies of God and the Wisdom of his Providence : For many sincere Professors were ( as men hid among them , and as Eliah was kept from death by greedy Ravens ) preserved , from horrid Massacres , by these Modern Formalists . But I must not here omit some Readers of great repute , that say , I make ( and that they read it in this Treatise ) John Hus , Jerom of Prague , Luther , Calvin , and all Reformists to be the Locusts : Nor must I hate , but plainly reprove these men : It 's a duty indispensive ; I dare not but do it ; These men reckon themselves , and are reputed , long Students and great Proficients in the Prophetick Scriptures : Sure then , they make themselves , at least seem to be very unjust Stewards of those Sacred Mysteries . The unjust Steward ( calling his Lords Debtors to account ) asked the first what he owed : He answered , An hundred measures of Oyl : Take thy Pen quickly ( sayes he ) and write in thy Bill fifty : I doubt not but that might be read in his Bill ( if he wrote it ) because it was written : But these could read that in my Treatise which was never written ! here , nor ( I think ever thought on by any ; That which many Learned Doctors and Knights ( that read it all ) could never read or find in it , as their own Hand-writings fully witness : But these Readers are , themselves not throughly consentient to sound Doctrine and ( finding in this Treatise , their Chima'ra's and Illusions cast down , like Dagon when he lost his head ) sought ( 1 conceive ) a feeble revenge by raising these slanders , and taught others ( as Sappho taught his Birds to speak ) to proclaim in City and Country , that I make all Reformists to be the Locusts , to my unspeakable and most causelesse detriment . Nor is this ( I think ) the sole cause ; Careless inadvertency might be some cause of their mistakes : For inconsiderate rashness is the first fruit of uncharitableness , as due and diligent animadvertency is of charity ; And the want of both in these Readers might cause their rash mistakess : For many things ( much alike ) are , oft , most contrary ; As the Parelia or Mock-Suns in watery Clouds or Ponds , seem as fair as the Sun it self ; but are no true Suns ; So these Locusts are Parelia Sanctorum , Mock-Saints , and may seem as fair ( in all outward Formalities ) as the Saints themselves , and yet are no more true Saints than those Mock-Suns are true Suns : It were therefore extream foolishness in any to charge me that I make those Mock-Suns to be true Suns , or the true Sun to be no more or better then one of them ; So it is no less fondness for any careless , cursory ( and therefore , uncharitable ) it caders to charge me that I make true Saints to be those Mock-Saints , or Saint-like Locusts from whom ( we shall find ) they differ as far as light from Darkness , when we come to examine what the Locusts Crowns , as it were like Gold , are ; what their Sun-darkening Smoake of deceit is ; and wherein both differ from that sincere practice and Profession , which is ( or rather should be ) the Righteousness of true Reformists and Saints . The Subject I now insist upon , is to shew what evil Manners are , that men may avoid them ; And inanimadvertency is the foundation of all evil Manners , and principal cause , indeed , of all the miserable Divisions amongst us : We shall therefore spend no more time about those trivial Readers , but proceed : As Christ nevertheless , look't upon Peter and brought him to repentance ; So I may , in love to them , look a little back upon them , but not digress from the design of this Treatise . THe Primitive Fathers and Profeffors made mention of the man of Sin , or Son of Perdition ( according to the Text ) under the Notion , or by the name of Apostacy or Refuga . Apostacy is a falling away from heavenly mindedness to inanimadvertency , or to mind Earthly things : Some Sects are the Subdivisions of the Grand Apostacy , or of the Antichrist predicted by Prophets and Apostles : Such Sects , nevertheless , come nearest to true Churches , that ( holding forth sound Doctrine ) are sound most fruitful in the practice of good Manners . Sects are either more General , or more Special . Sects more Special are Societies of Professors fallen from sound Doctrine or good Manners , and separated from Churches more sound then themselves . The more General Sect , are such Professors in all Sects and Churches as are fallen ( though not from sound Doctrine ) from the practice of good Manners : Doctor Colet calls this Sect ; The Sect of evil Manners . Many Saints ( at least men somewhat Moral and Ingenuous ) may be found in many Sects , who are the supports of them , and are usually least regarded , and most persecuted in and by those Sects : For Locusts are apt to creep into , and corrupt ( through Inadvertency , Pride , Ignorance and avarice ) all Sects , and even the truest and best Church-Societies ; Cause Dissentions in them , oppose diligence and fidelity , and endanger to destroy them : Therefore it is not my design , in this Treatise , to fall foul ( as Weather-beaten Ships at Sea ) upon any Sects or Church-Societies , but , in love , to reprove them plainly , and to manifest to them their manifold , gross , and dangerous mistakes in Opinions and Manners , of which their inconviction , ( though they little mind it ) is their greatest misery they do , or can sustain on Earth . ) To that end , I shall ( beginning at the Foundations of both ) endeavor to distinguish the true Church and Saints from false Professors in all Sects and Churches : And first . The Rock whereon the true Church is built is Christ alone ; Sunt caetera Arenae : All other Formal , fruitless , Christ-pretending Professions are but Sands of deceit or Smoake , whereon the Apostacy of Antichrist and all false Practices are built . The first Superstructure upon the true Rock is Animadvertency : For Faith comes by hearing , and hearing by Animadvertency to hear . He heareth to very little purpose , that minds not much what or how he hears . For Secondly , the first Superstructure upon the sandy Foundation of the Apostacy of Antichrist is inanimadvertency or a careless unmindfulness , To hear profitably , or , To do what they hear . Animadvertency ( the first Superstructure upon the sure Rock ) is threefold ( a mindfulness to hear , to expect , and to practise what is heard and read , and brings forth a threefold operative Grace , Faith , Hope , and Charity , though true Animadvertency ( and more accepted of God ) is a fruit of that threefold Grace . Inanimadvertency ( the first Superstructure upon Sandy Foundations ) is threefold ) Non animadversive , Semi-animadversive , Mis-animadversive ) and brings a three-fold effect contrary to Faith , Hope , & Charity ; To wit , Perfidy , false confidence , and rash and censorious uncharitableness : This threefold inadvertency ( opposite to true Repentance ) is the threefold Substructure of Antichrist Sensual , Secular and Spiritual . And first , Non-animadvertency is the Substructure of Antichrist sensual , or of such Professors as mind nothing ( orlittle else ) but loose Profaneness : Such were the men of the Old World : They knew nothing ( saith the Text ) till the Flood came , &c. And no marvel ; For how should thew know any thing , that minded nothing : Non-advertists are very Beasts , both have hearts alike to mind nothing ; Therefore both perished alike in the Flood : These slothful Citizens of Spiritual Sodom regard not to read the Scriptures that testifie of Christ , or Books that unfold the meaning of them : Or they read both , but mind not ( through sensual levity and folly ) to understand what they read : Such were the Men and Swine of Gadara : They cared not to know Christ ( the living truth ) and these care as little to know what truth in practice is ; So far are they from that , that they mind not so much as the proper objects of right-producing Animadvertency , or the Principles of the practice of good manners ; which Principles ( because little minded by most Professors through almost a general inanimadvertency ) we shall insert in the sequel : Such Non-advertists are the Owles of Ignorance , unclean and hateful Birds , that hate the light , and would ( were it in their power ) utterly extinguish it , and destroy the Witnesses of it : For , truth in Doctrine and Manners is directly contrary to the bruitish ignorance of Non-advertists ; Therefore they oppose both by a direct opposition : Yet these seek shelter for their sins of bestial ignorance under some careless Formalities , or in some corner of the Court that was cast out and given to the Gentiles ; and receive the Seed of Grace like the High-way-ground ; let it lye where it 's scattered , till it 's lost , but it takes no Root there as it did in the Thorny and Stony grounds . Secondly , Semi-advertency is the Substructure of secular Apostacy , or of men minding Earthly things : These Professors ( for such as the cause is , such is the effect ) Worship God by halves , do good Works by halves , are half-Christians in shew , in deed Heathens ; And ( though Spiritual Egypt owns them ) are much like those Samaritans that succeeded captive Israel in their vacant Habitations : They worshipped the Lord , and worshipped their Idols also : And these Locusts are such Semi-advertists ; seem to serve God by halves , but , in deed , covetousness ( which is Idolatry ) altogether : They were Men and Women in appearance , Lions in practice , winged . Horses in pursuit of their practices ; For , Semi-advertists assume several shapes , according to which their evil manners differ : Under these men ( if I may so call them ) not only good men , but good works suffer Martyrdom : They spin many threds of good works , and go on for a space ; But their Lions teeth of avarice ( before these good works be finished ) bite in pieces those threds , and lay those good works a bleeding : All their good works are Opera refuga , works of Apostacy : They begin many and perfect none : For Thorns sprang up in the Thorny-ground and choaked the good Seed ; And these are that Thorney-ground wherein Cavils , Slaunders , Quarrels , Missuppositions , Pretences , Excuses and Busie neglect of the best things springs up and ( through Pride and Covetousness ) choake every good Work before it be finished . Pilate was guilty of this sin , so was Saul : Both did very much , and then turn'd Apostates in not perfecting what they had begun : True Saints are oft guilty of these sins , and pay dear for their Semi-advertencies and half performances : For Moses omitted to circumcise his son , therefore God met him and would have kil'd him ; 'T is like he lay sick near unto death . So the Prophet , sent to Bethel , had performed ( within a very little ) all the task that God sent him to do : But a Lion met him and slew him , because he left part ( a very little part ) of his work undone : Little do many true Saints imagine , that the cause of their losses , languishing sicknesses , and , oft , untimely deaths , is , their Semi-advertency , causing careless , half-performances and keeping them back from perfecting any good work : Such Saints can scarce be discerned , by theirs Works , from Locusts and Hypocrites . Semi-advertency is so much worse then Non-advertency , as Apostacy is worse than Profaneness , or as , To know and profess the truth , and oppose it , is worse than bare ignorance . Balaam was much guilty of this sin of Semi-advertency , half mindful of Gods command , and half unmindful : Therefore ( drawn by the strong Cords of Covetousness ) he came , at last , to act directly coutrary to Gods command : But an Angel stood in his way to kill him , and he was slain , at last , for the same sin : But Modern Semi-advertists ( his and his followers Antitypes ) are apt to stand ( contrary to that Angel ) in the way against the truth to stop the progress of it , and destroy such as do assert it : For Covetousness ( adjoyned to Semi-advertency ) is soon filled with Canine anger against all truth , and chiefly against the practisers of it ; and readily complyes with all such ( as seem Religious ) that are most ready to slaunder and asperse them and it ; So the Senate of Pharisees consented ( as one ) to the sentence of the High Priest against Christ , Semi-advertists extend , at first , some trivial half performed help to the truth and the witnesses of it , but after oppose it , and desert or destroy them : They hear , read , and pray by halves , or so far as to get a Form of Religion , but not the power of it ; begin many good works , finish none , do half , leave half undone ; are half hot , half cold , which God abhors . Judas ( when the seventy forsook Christ ) did not forsake him , nor was found blame worthy , by the Apostles , for about 1260. dayes ; But then ( through Semi-advertency caused by Covetousness ) turn'd Traytor : what Family or Church could be more pure than that whereof Christ was Head ? What Doctrine more perfect than that he taught ? Yet that Locust lurk't even there : Semi-advertists sow pregnant Seeds of perfidious Prodition , Schism and Apostacy even in the best Church-Societies , and endanger to destroy them . Thirdly , Mis-animadvertency ( the fruit of Charity-wanting Pride , and parent of the greatest ignorance ) is the principal ground of the Spiritual Apostacy , whose Professors ( like the Pharisees ) take the greatest pains to least purpose ; pray , hear and read ( not by halves , but ) amiss ; and misapply ( through uncharitableness ) all their Devotions , Doctrine , Gifts and Parts , to deprave the Truth and destroy the witnesses of it : These search the Scriptures and such Books as unfold the meaning of them , and find in both ( so blind and perverse is wicked uncharitableness ) that which was never written in either : So the Pharisees searched the Scriptures with much uncharitable , blinde , truth-misapplying sedulity , and found there that our blessed Saviour should dye as a blasphemer , which was never written : And those Readers aforesaid might read ( through cursory haste , and uncharitable misapplication ) my Treatise and find therein , that I made Luther , Calvin , and all Reformists to be the Locusts , which was not written . Misadvertists are readiest to cast their blind bolts of precipitate rashness against Truth in Doctrine and Practice , and the assertors of both : The Stony ground owns them , and they receive the seed of Grace like it : They aspire to the most specious pretences , and seek tegment and shelter in the fairest corners of the Court that was cast out and given to the Gentiles . Herin lyes the Spirit and life of the Apostacy of Antichrist ; That men mind not , half mind , or mind amiss those proper objects of due animadvertency , that are Principia praecognoscenda , the Principles and Grounds of all obedience to God and right to men . Improbus non animadvertit ut intelligat : A wicked man ( saith the Text ) minds not , or regards not that he may understand , Prov. 29.7 . Therefore , Nonadvertists must needs be desperately wicked , because they know not , nor mind to know , what the Grounds of doing right or wrong are . Therefore , Semiadvertists must be more wicked because they mind but by halves , and so to less and worse purpose then they that mind nothing : For , those ten Semiadvertist-Spies ( sent to search the land of promise ) gave in part , a good report , but otherwise an evil report of it , and of the promise of God ; which brought swift destruction upon themselves , and caused that all Israel ( four excepted ) were destroyed ; Whereas Nonadvertists ( that as bruit Beasts mind nothing ) cannot be so guilty of bringing evil reports upon that which is good , or of causing such general calamity and destruction in States and Churches . Lastly , Misadvertists must be most wicked , because they ( above all Professors ) are most fruitful in evil reports : They search the Scriptures and such Books as unfold them and find in both ( as the Pharises did ) what was never written in either : You ( saith our Saviour ) are of your Father the Devil , and the works of your Father you will do : Lying Derogation , and worth and Truth-Detraction ; in careless and uncharitable Misadvertists ( especially in such as most desire to seem Religious ) is ex digito Daemonis opus , a more peculiar work wrought by the very singer of the Devil in the hearts and mouthes of Hypocrites . This threefold inanimadvertency or carelesness to know what Truth is , in practice as well as in Doctrine , is almost general , and seems to overspread the Earth as Waters cover the Sea : To know the truth of it ; and the dangers of it , if it be true , and how to prevent those dangers is a duty universal , incumbent upon all and of the highest , and most necessary concernment to all . The Prototype Apostacy of the Old World was almost universal : Noah Preached an hundred and twenty years , and we read not of one man ( more then his own family ) that was brought , thereby , to due Animadtency , the ground of true Repentance : I am , therefore very much afraid , that the grand Apostacy is more general then men and Saints imagine it to be ; I need not name those Texts that denote the Antitype : In that World ( as well as in this ) there wanted not ( no doubt ) many Learned men , reputed Religious , if not Famous both for Learning and Religion , and yet the Text sayes ( so universal was the inanimadvertency of that Type-Apostacy ) they knew nothing till the Flood came , &c. This , therefore ( to foresee and shun the dangers of such an epidemick sin , and that sin it self of careless disregard , that 's the cause of all ignorance and impenitence ) is Opus opere dignum , a work worth all acceptation ( as the Apostle speaks in another case ) & of absolute necessity to be set about , with all diligence , by all : For it 's least safe to relye upon Smoak in the mouth of the bottomless pit , or upon the Locusts Crowns of Deceit ; And the righteousness of true Saints ( too guilty of this sin of the grand inadvertency and Apostacy ) is ( like the Oyl in the wise Virgins Lamps ) but enough ( if That ) for themselves only . The finding out of the Gunpowder-plot was a most happy discovery ; But this discovery ( to prevent the most Dreadful and Epidemick Dangers ) is of far greater concernment then to foresee and prevent the conflagration of the greatest City or the total destruction of any Nation ; and admits not a minute of delay by any that 's at all animadversive : We shall , a little further examine the generality of the grand Apostacy . St. Jerom was a man of a serene mind and quick sight , and seemed to be a second Jeremiah : For , as Jeremiah wrote the History of the sad calamities of captive Israel ; So St. Hierom wrote the beginning of the History of Gospel revolted Israel with like Lamentations : And as Jeremiah shadowed Type - Iraels bondage by a boyling Pot , looking out of the North ; So St. Jerom represented Gospel - Israels thraldom & Apostacy by a boyling Pot , looking out of the North also : That the boyling Pot in Jeremiah was all the Remnant of the whole house of Israel , plainly appears from the Text : Then the Lord said ( saith the Text ) Out of the North an evil shall break forth upon all the Inhabitants of the Land , Chap. 1.14 . And that St. Jerom's Pot of Apostacy ( the whole Gospel-Church and Saints ) was ( if conform to her Prototype or Patern ) general ( of Formal Professors a toto , of Saints a tanto ) cannot be denyed . And that boyling Pot of deadly broth ( which the Prophet healed ) did , no doubt , prefigure the general Apostacy grievous miseries and evil manners of all Israel in Type and Antitype : There was not one drop of Broth in that Pot that was not deadly bitter and unwholesome , because the bitter fruits of inanimadvertency ( mistaken wild Gourds for good Pot-herbs ) were put into it : Careless inadvertency and inconformity in practise , to Gospel Rule are the Colocynthes that imbitter and poyson all good works of Men , Sects , and Saints in the body of Apostacy : Nor does long boyling make them better , but their manners more bitter : The Broth was never the better for long boyling till the Prophet healed it , and then there was no more death nor hurt in the Pot : And the healing of this Pot of the Grand Antitype Apostacy ( if we can but hint that ) will , doubtless be the healing of the sad , bleeding Divisions and evil Manners of all Church-Societies , Sects and Nations . And why is there such need now of the Balm of Gilead ? Because the waters of strife in the boyling Pot , beat like Billows one against another , and the general practice seems but a continued dashing of divided Sect and Church-Societies , whiles the Locusts Formal Smoke is magnified , and their Crowns of Deceit most admired and mistaken for true practice : For Jerubaal made a golden Ephod , and placed it in Ephrah ; And all Israel saith the Text ( that Apostacy was likewise general ) went a whoring after it , which caused the ruine of Jerubaals Family : So all Professors , and , I might say , allmost all Saints ( pudet posse dici , non posse refelli ) run a whoring after the Locusts Crowns , as it were like Gold ; and mistake them for true Righteousness ; which general Apostacy hath ( the more because least perceived ) procured many general calamities and threatens more ( if not inevitable destruction ) to those that persist therein . And I saw ( saith the Text ) when the Lamb opened one of the Seals , and I heard as it were , the voice of thunder , one of the four Beasts saying ; come and see , Chap. 6.1 . And when he had opened the second Seal , I heard the second Beast say ; come and see , Verf. 3. And when be had opened the third Seal , I heard the third Beast say ; come and see , Vers . 5. And so the fourth Beast , Vers . 7. And what was the cause of this fourfold Call , like thunder ? There was need of it then , and now more : Men were ever inadversive , and most men now mind nothing . Come and see : What shall we see ? might slothful Professors say : The Prophetick Scriptures ( so blasphemous are blind Hypocrites ) shew nothing to any : and what can be gathered from them are but conjectures : we search those Scriptures that shew us the plain way to salvation ; but have no leasure to mind useless and uncertain Notions : Thus these filthy Heathens tread under their feet the knowledge of those things that are most sacred & of highest concernments to them & to all Natitions ; nor do such mind at all , things necessary to their own salvation , but forsake the means of their own safeties : For , whiles they thus contemn the Prophetick Scriptures and despise their lowd calls like thunder , they reject the plain , and have no profit by either . This fourfold call ( Come and see ) was a call to animadvertency , that men might hear , and hearing , obey : There were never more hearers then now , nor fewer that hear : Many hear to no purpose , few hear indeed : Many attend diligently to Lo here , and lo there ; few hearken to those sacred calls of God that call to animadvertency : and what are the fruits of their fruitless hearing ? Faith comes by hearing , saith the Text ; but by their hearing comes strife : Effectual hearing is like the small Rain that distilleth upon the tender Grass and makes it grow , but these , by hearing , grow worse : Fruitful hearing renders men animadversive to act conform to Gospel Rule , but Formal Professors , by hearing , become more mindless , mind either nothing or what is evil : Violence , therefore , ( as it was once filled therewith before ) filleth the Earth : For , what is the ( almost universal ) practice of men and Professors but a coaltern colluctation ( like swelling Waves of the Sea ) of Sects against Sects and of one Church-Society against another , whiles Formal Smoake Usurps the place of pure Religion , and the Locusts Crowns are cryed up for true Christian practice . Nor better fruits can they bear , that mind not to know Truth from Errour ; that mind not , or mind by halves , or mind amiss : Paul was minded to know nothing ( nothing in comparison to him ) but Christ and him crucified ; But men and Professors seem minded now to know nothing absolutely : This threefold inanimadvertency ( the threefold foundation of the Apostacy of Antichrist and of all evil manners ) is , we see ( as an epidemick sleep ) almost universal . Abraham slept a deep sleep and an horrour of great darkness fell upon him : And Men , Saints and Sects now sleep ( like that Prophetick-adumbration ) a deep sleep also , but do not so much as dream , that such a general , deadly Lethargy and darkness of inadvertency and Apostacy lies upon them : There is , therefore , now transcendent need of a four fold Call to animadvertency that men Sects and Saints ( as Christ call'd Lazarus out of his Grave ) may thereby live and manifest their life by their ready minding of those things wherein their own safeties and highest concernments chiefly consists . Elisha asked and obtained of Eliah that a double portion of his Spirit ( there was need of that then ) might be upon himself : And it hath been and is my daily prayer for all Religious Ministers and Magistrates , that a double portion of the Spirit of God ( never was more need ) may rest upon them , that , thereby , they may have a double proportion of power to call unto Animadvertency and say ( like thunder ) come and see , That so all Sects , Saints and Heterodox Professors may come and see what the Locusts Crowns , like Gold , are , and what true Righteousness in practice ( contrary thereunto ) is , what their Smoak of Formal Profession is , and what pure and undefiled Religon ( contrary thereunto ) ought to be , which come next to be handled . Fifthly : And there arose a Smoake , and out of the Smoake came Locusts , Chap. 9.2 , 3. And on their heads were as it were Crowns like Gold , Ver. 7. [ And on theirheads , ] &c. Here 's deceptio coronata , crowned deceit : Deceit hath its Exaltation in these grand deceivers of themselves and others . The right solution of this Question [ What is Truth ] may seem to be the summe of satisfaction to all Sects , people and Professors : And the diligent disquisition of it ( that all might know what Truth in Opinion and practice is ) is the summe of the design of this Treatise : But here it seems ( not needful only but ) of necessity and our prime duty to endeavour to discover unto all what the truth of those Gold-like Crowns of the Locusts is , or ( if there be no truth in them ) what their deceits are . The deceits of the Locusts are in Form and profession . And , Secondly , In Practice and Power . Their deceits in Form and Profession are shadowed forth by their concomitant Smoake . Their Deceits in Practice and Power are presignified by their Crowns as it were like Gold. And first , Their deceits , in Form and Profession , are shadowed forth by Smoake : For , All Profession ( all Zeal , Prayer , Prophesie ) without practice , is but Smoake , whose bottom is no where : True practice is the bottom of true Profession , and the substance , whereof that is but the shadow : To seem , and not be Religious , is but groundless appearance and deceit , and all gifts ( be they never so great ) give no bottom to a fruitless Profession : Though I speak with tongues of Men and Angels , ( saith the Apostle ) and though I have the gift of Prophesie and understand all Mysteries , and all Knowledge , and though I have all Faith and have no Charity , I am nothings 1 Cor. 13. If Paul ( having all these ) had been nothing without Charity ; Then all these and all strict Profession and gifts of Prayer and Prophesie ( without practice-producing Charity ) are , at best , but Smoake : What that product is , and what produceth it , claimes our more serious care to enquire , in this place . Faith , Hope and Charity ( the first fruits of attentive animadvertency ) are ( subordinate to Christ ) that threefold Tree of Life that bears the true fruits of all obedience to God , and good manners towards men : That Tree ( during the time of the grand Apostacy ) seems like that Tree in Daniel , that was hewn down and had its branches cut off , and its fruit scattered , but it shall bear twelve manner of fruits , saith the Text , Dan. 4.14 . Revel . 22.2 . We shall shew here the Series of it , and so proceed . Faith is the Root , Hope the Stem , Charity is the Branches that bear and extend the fruit of it . Faith , is Faith , Hope and Charity impressive , as the threefold life of the Tree is in the Root . Hope is Faith , Hope and Charity intensive , as the threefold life of the Tree is in the Stem also . Charity is Faith , Hope and Charity expressive as the threefold life of the Tree is , likewise , in its Branches . And first , True Faith is Faith , Hope and Charity impressive ; For , Faith , without Hope and Charity , is but a false pretence . Hope is Faith , Hope and Charity intensive ; For , Hope without Faith and Charity is but Smoak . Charity is Faith , Hope and Charity expressive ; For , Charity without Faith and Hope , is but ( like Locusts Crowns ) a Crown of deceit . Faith works in Hope , by Charity . Hope works from Faith , by Charity . Charity works from Faith and Hope . The fruit of this threefold Tree is true Christian practice . We have shewn what the deceits of the Locusts are in Profession : we shall now shew what their deceits are in Practice . Secondly , As the deceits of the Locusts in Profession are figured by Smoake ; So their deceits in Practice are shadowed forth by the false appearances of Crowns like Gold : Crowns of Gold , in Scripture , are Hieroglyfick-intimations of Equity , and Emblems of Righteousness ; But the Crowns of the Locusts are deceptious appearnces of truerighteousness and most contrary to it . And what 's most like Gold , and most contrary to it ? Nothing is more like it , and less the same , then Straw : The Locust● liberality ( though it look like Gold ) is Chaff or St●●w for levity , and withall , so dilatory , that it tends to destroy those that receive the deceitful benefit of their seeming good works : Their Crowns are made of Gold-like Straw , which many besides them , mistake for pure Gold. But because , Contraria , juxtase posita , maxime clucescunt , contraries appear clearest by being set together ) we shall here handle the Locusts deceits in practice , and true Christian practice ; and ( that the difference betwixt both , may better appear ) compare both together . The Righteousness of Locusts ( as is the Righteousness of all Hypocrites ) is clipt , dilatory , or accompanied with censorious insolence , or performed by halves , or however , inconform to Gospel-Rule . But true Righteousness in practice is not dilatory , defalked or performed by halves , or inconform to Gospel-Rule : For , The Kingdom of God must be a Kingdom of Righteousness , and the Streets of the holy City shall be ( not Gold-like-Straw , but ) pure Gold , Revel . 21.18 . That is , All the wayes and works of her inhabitants , shall be right in practice , conform to Gospel Rule : And wherein consists this conformity ? Truth in practice is a Quadruplex conformity , and ( containing these gradual parts ) is Incomplex . Complex . Triplex . Quadruplex . Truth Incomplex ( Derivative ) is a Conformity ; Est conformitas rei cum principiis a quibus orta est , vel , est ipsius rei veritas : A Conformity in itself with its own Principles . Complex Truth is a Conformity ; Est Conformitas ( saith Swarez ) judicii cum rebus , unde provenit , ut res ita vere dicantur sicut judicatae ; It 's a conformity of the judgement with things , whereby they are rightly called as they are judged to be . Verit as triplex ( Truth triplicit ) is a threefold Conformity , & more comprehensive then the two former ; it comprehends Incomplex and Complex Truths ( Conformity of things in themselves , and of the judgement with things ) and is itself a conformity also of the will with both : And , therefore , in truth Triplicit is first , Truth simplex , which is the first Principle of true Practice , and the Extrinse Subject of true Righteousness , The mind of man is the intrinsick , And Secondly , Therein is Complex-Truth ( conformit as intellectus cum rebus ) a conformity of the judgement with things , wherein practice-producing animadvertency must of necessity , be first versant : For , De ignotis nulla agendi ratio ; There can be no right of Action , where there is no right understanding of the Incomplex Principles of true Righteousness , or of things to be done . And Thirdly , Truth Triplicit comprehends a third Conformity ; Est conformitas ( non solum rei in se , & , cum re , intellectus , sed ) voluntatis etiam cum rebus agendis ; It 's a conformity of the Will , as well as of the Understandng , with causes or things to be understood , willed and done , whereby they are willed as they are rightly understood : This is that Truth in the inward part , which God loveth ; ( Thou lovest truth in the inward part , Psal . 51.9 . because ( not only the intellect , but ) the Will is , therein , conform to Gospel-Rule and Gods command : But God worketh to will and to do ; Not only to will , but to do . And therefore Fourthly , True Righteousness , or truth in practice , is Quadruplex ; And this is most comprehensive ; It comprehends Truth Incomplex , Complex and Triplex : And is itself ( above all these ) a Conformity : Est conformitas ( non tantum intellect us & voluntatis , sed & ) Acticnis cum rebus agendis ; It 's a conformity ( not of judgment and Will only , but ) of Works with the Incomplex Principles of true practice or extrinsick subjects of true Righteousness . The Extrinse Subject of true Practice , or first considerations of due Animadvertency to do right , are these : A Quo , Quid , Cui , Quantum , Quoties ; To which we may add Quomodo ; Though that ( comprehending , in some sort , the five former ) is oft interserted in the handling of them . And first , A Quo , That is , Such as seek to be sincere must consider ( and how far it concerns themselves ) who are most fit to hold forth Judgement , Merey , Faith : For all ( though all must endeavour it ) are not alike able to do it . Secondly , Quid , what recompenses ( Poenam vel praemium ) are right to retribute . Thirdly , Cui : To whom punishments , and to whom therewards of well doing , are due . Fourhly , Quantum ; How much punishment or reward : For , Peccata non sunt aequalia : Offences are not alike , nor good Works or desers equal . Fifthly , Quoties ; How oft Judgement , Mercy and Faith must be held forth to the same Men , Saints , Sects , or dissenting Bretheren . David had respect to all the Commadements of God , And all , that respect his Commands , to Practise right , must have due respect , at least , to these five or six ( principia praecognoscenda ) Principles of Incomplex Truth : Therefore true Righteousness in practice comprehends first , Truth Incomplex ; for without that , there can be no Truth Complex , because there can be no conformity of the Intellect with those outward Principles of true practice , if they are not known ; For , Complex Truth ( Haec mensura rei est in mente vel Ore loquentis ) is the true measure of things in the mind or mouth of man : But Incomplex-truth ( est mensura rei in se ) is the measure of every thing in itself ; wherefore , where no such thing is , or ( if in being ) is not known , there can be no Complex-truth or know ledge so much as of any outward Object or Ground of true Righteousuess . And therefore Secondly , True Righteousness comprehends Complex-truth , because it 's a conformity also of the Will ; And there can be no conformity of the Will with the Intellect without Complex-truth ; Because the mind of man can never will that rightly , which it does not first truly understand . Thirdly , True Righteousness in practice comprehends also veritatem triplicem , a threefold Truth ; because it 's a conformity of Action with a right informed-will and intellect : For , Actions can never be right in practice , unless the Will that works them , and the Intellect that guides the Will be conform to ( principia veritatis praecognoscenda ) those Incomplex principles of truth in practice , that are the first outward matter of true Righteousness : And therefore Fourthly , Truth in practice is Quadruplex ; Or a conformity of Actions with a right-informed Will and Understanding : That is , A conformity of all three , ( Will , Understanding and Actions ) with the Incomplex Principles of Truth in Practice . Thus we see that true Christian Practice must be ( of necessity unavoidable ) a Quadruplex conformity and , therefore , not be ( like Locusts Crowns ) Works of deceit and sloth , but a System of Animadvertency versant in more Noble Actions of Berean sedulity and fidelity : In which true practice ( though it be a work , by the best Professors , of arduous acquisition ) even the conformity of the Intellect with the Incomplex Principles of Practick-truth is the gift of God to such as ask it as they ought : For God is the giver of Wisdom to such as rightly seek it , And every good and perfect gift cometh down from God : But Truth Triplex and Quadruplex ( or the conformity of Will and Works with the said first Grounds of true Righteousness is , more especially , the work of God , who worketh to will and to do . This is that Gold ( or the more visible manifestation of it ) which God exhorteth the Church of Laodicea to buy of him to make her rich ; That Gold , whereof the rich Crowns of all true Saints ( as they are visible to men ) are ( or rather shall be ) made ; And shall be that pure Gold , that shall pave the Streets of the holy City , Revel . 21.18 . But The Locusts have upon their heads as it were Crowns like Gold : As it were like ( in Deceit and appearance and , in deed , most unlike ) unto true Righteousness : For , Their Righteousness of deceit is either dilatory , or defalked , or insolent , or rashly censorious , or otherwise inconform to the right Principles of Truth in Practice : And , therefore , it is ( though it look like Gold ) light as Straw , if lay'd in the Ballance . This Straw-like levity of Love and Works ( which we find in the Locusts ) hath ever been the swift Subversion and perdition of all persons and places ( true Saints scarce excepted ) that have perished upon Earth . Belshazzar was laid in the Ballance and found wanting : How wanting ? His , his Princes and Kingdoms , Judgements and Works were found wanting in weight : Therefore , he lost his life , And his Kingdom was translated that very night . Eli ( a true , but too careless servant of God ) was laid in the Ballance and found wanting : And how did Elie's good Works want weight ? His sons ran into a slaunder and he stayed them not : His reproof seemed fit from a Father , for such Offenders , but it wanted weight , was too mild ; Such sins deserved more sharp rebuke and severer Discipline : Therefore God cut him off and all his Off-spring not leaving one alive : But true Saints themselves ( in these times ) think it no such great sin to be wanting in all good Works ; Either their Promises want performance , or their Profession wants practice , or their Practice is wanting in conformity to the Incomplex Principles of Truth in Practice : Nor will they be reproved , nor reprove others ; except perhaps , as Eli did . They ( like him ) stay very few ( by the reproving of them ) from running into slaunders , They evidence not clearly what Truth is , nor discover sin , but earnestly declaim against it , and are , very much ignorant of it : They convince not Dissenters , convert not the Diffident , reclaim not the Disobedient , stay none , or very few , and they themselves will scarce be stay'd ( by just reproofs ) from running into Errours in Faith and Manners ; That is little their study or care . Their Studies are versant about things of much higher concernment , and they mind more serious matters : Such levity of Love and Works and Inconformity in practice to Gospel-Rule is ( or next to it ) the smoake of the Locusts . Babels penultimate Antitype ( Rome partly Heretical , but chiefly as Orthodox Apostate in Manners ) was laid in the Ballance and found wanting ( wantinng in the weight of her former graces , in the worth of her first works ) She fell from being most fruitful in well doing to be a Cage of every hateful Bird ; Therefore , Her plagues came in one day ; Death , Mourning , Famine , Fire , &c. I might produce many Presidents ; As the fall of Pharaoh's servants , Sodom , Jerusalem ; And indeed , all places and persons that have perished , have had this levity of Judgement , and works , the cause of their perdition : Therefore , It requires our speedy disquisition to find out what this dangerous levity ( that brings such swift destruction ) is , that we may ( with all diligent care ) avoid it , and find out that substantial Gold of sound Judgement and sincere Obedience , which shall be ( subordinate to Christ the Rock of safety to Ages , and support of all Princes ( and people . Levity in love and Works is Sensual , Earthly , and Devilish . And first , Sensual . Sensual Professors ( filthy Sodomites ) make substantial Truth , sober Advice , and sincere Obedience , matters of extream Laughter ; So Lot seemed to his Sons in Law as one that mocked , or made sport ; And this makes all their sins so far incorrigible : These Professors ( though they scarce can be so called ) can condemn any man ( O horrendum , bestiale ! ) before they hear him , any Book before they read it ; and the Grounds of their such solid Judgements is their trivial Levity of lavish petulancy . Sodom ( 't is not said she gave no Alms ) strengthened not , by giving , the hands of the poor ; And her Antitype ( Such Sodomites ) do the same ; give , perhaps , but ( by giving ) strengthen not the needy . These men grow daily ( as they grow in years ) not in Grace but Wit ; And that Wit is only extream Folly : These wild Beasts are but sensless Risibilists , and their Judgements and Works so light , that they are not worth the weighing of them ; But God will lay them and their works ( as he did revelling Belshazzar ) in his ballance . Secondly , The Judgements and works of Earthly-minded Professors ( seeming more solid ) are much lighter : Their levity is less seen and longer before it be discerned ; So Pilate heard and examined ( seemed duly to examine ) our blessed Saviour , found no fault in him , and then ( through Earthly Interests ) condem'nd him to be put to death ; whereas filthy Sodomites ( professors sensual ) are not fit nor able to examine any man , searce with any appearance of Sedulity : Their volatile petulancy and levity of folly permits them not to be so serious or industrious ; Or ( if they have so much sobriety as to examine any man and find him faultless ) they are not , usually so wicked ( with Pilate and secular Professors ) as to condemn him : For , it is not so much Sensual as Covetous and Earthly Interests that tend to condemn the Truth in deed , and the witnesses thereof to Death : Their Doom ( the Sentence of Men Earthly-minded ) falls ( far above the bolts of filthy Sodomites ) heavier upon the Truth , and the Witnesses of it at last , though they seem greatly to favour both at first . For , their levity of Love and Works ( being less seen ) is longer before it be discerned : So Judas was Earthly-minded ( a thief , saith the Text ) long before he was found out , nor was he perceived by the Apostles for about 1260. dayes but then that Type-Son of Perdition , and the Mystery of Iniquity in him was revealed ; His love to the Truth , Loyalty to his Master , Charity to men , and care of the poor was laid in the Ballance and found wanting . The Levity of the love of Earthly-minded Professors is discovered by the outward indices : Angustum pectus , parca manus ; Narrow hearts , hands not enlarged : Their rewards are ever inconform to the works of the well deserving , or dilatory to destroy them ; Their grand pretence for their so doing , is their great business both Secular & Sacred : So Ahab ( a Type of Antichrist ) was busie ( here and there , saith the Prophet ) and by means of that business , minded not the command of God , lost his Kingdom thereby , and destroyed himself and his family for ever . So Secular Antichrist ( Ahabs Antitype ) is not ashamed ( no more then Ahab was ) to make the pretence of much business his plea against Obedience : For Earthly minds ( full of worldly business ) exclude the testimony of the Truth ( at least in Works ) and all due regard to the witnesses of it . Therefore Men Earthly-minded ( Secular Antichrist ) may be well known by their accumulating such business as arms them with sufficient excuses against the practice of good manners : Their business is either Secular for Earthly Interests , or seeming sacred for secular ends : Therefore , There 's no weight in all their good Works of which the best are strangled with a strait hand , and ( being laid in the Ballance ) are found light like the Crowns of the Locusts . But Thirdly , The levity of Professors proud and Pharisaical ( being most light ) is more traductive and devilish ; Therefore , they can censure ( not as Sodomites , but as it were in sobriety ) before they see cause , condemn before they know whom or for what : They can readily say ( with Apostate Julian ) Legi , Cognovi , Damnavi : Legi : Here 's some labour ( lost labour , the worst labour ) Cognovi , Here 's some profit ( a man would think ) of their pains ( pains to no purpose , pains without profit ) Damnavi , Here 's the cursed , truthcondemning fruit of proud Professors , the fruit of all their pains in reading , the result of all their acquisitions ; They only dream they know ( as some Prophets did ) and discern nothing : Therefore ( as Balaam could not be stoptin his course to curse Israel ) these cannot be stay'd by any course , from rash-censuring : The Cataracts of rash condemnation fall ( not to be , by any force repelled ) from the high praecipices of Pride and Ignorance , and are the infallible Characters of Locusts and Hypocrites : They are ever most busie , and their business is about ( they think ) things sacred , but serves only to deceive and be deceived : In a word ; Their good works are so light that , in substance , they are but words , of which none are good , but in appearance and deceit . The levity of the Righteousness of the Locusts and others , consists in their Inadvertency or want of care to conceive and observe those Principles aforesaid , of Incomplex-truth ( A Quo , Quid , Cui , Quantum , Quoties ) whose necessary considerations ( being but hinted before ) here fall under our further examination . And First . A Quo , Or from whom what Truth in practise should chiefly proceed : Silver and God ( said Peter ) have I none , such as I have , I give : Rise up and walk , Acts 3. From such as have no Silver nor Gold , neither is due , Nor must we expect that such as have no Spiritual use of any Limb themselves should afford the means to make others walk in right Obedience to God and good Works to men : No man ( though many pretend it ) gives that to another , which himself hath not to give : But it 's a duty universal , from all , to do good to all , which that they may do , they must first have , or seek to have , the gift of so doing from the hand of God. But Locusts conceive not themselves greatly concern'd in the discharge of any such duty : Quid hoc ad nos ? what 's this ( say they ) to us ? They are otherwise busie in serving God , and their best service is but some blind , careless fragment of Obedience , void of conformity : This Righteousness is no Fruit of the true Vine , but the wild Grapes of desperate Deceits ; An Agrest Righteousness growing upon every Hedge ( Heathens , or Hereticks ) For many Turks , and Papists ( as well as Locusts ) think it sufficient to declaim in general , against sin , and ( out of a strict , blind zeal ) to call for , and excite unto Repentance , but in particular shew not , nor know what sin is , nor what true Repentance meaneth : But ( as it 's the property of all blind Hypocrites ) it 's their Practice to seem to impugne , with violence in their Doctrine ( & so they should do ) sensual Profaneness ; but never lift up their little finger against Secular and Spiritual wickedness , which ( closly vailed under strict Forms ) they mistake for the power of godliness , and count that to be the richest piece in their Crowns of Righteousness : Wherefore ( having as it were Crowns like gold ) they think it least belongs to them of any to labour to get Crowns of Gold , or to distinguish betwixt Truth and Deceit : Truth therefore in practice is no part of their Quid , nor do they make the practice thereof ( being ignorant of it ) any duty from them . But Secondly , Quid ; The Quid , or what True Saints should ask of God and give to men , is gold : I counsel thee ( saith Christ ) to buy of me gold , that thou mayest be rich , and White Raiment that thou mayest be cloathed , Rev. 3.18 . To wit ; The gift or power to practise such works as are not found ( like the Crowns of Locusts ) wanting in weight ; that are not dilatory , nor defalked , nor done with unwilling minds , but conform to the Incomplex Principles of Truth in Practice : But the Locusts Quid is Gold like Straw of deceit , good Works delay'd , done by halves , or with an unwilling mind , or mixt with insolence or morosity , or otherwise , inconform to the Principles of Truth in practice . I counsel thee to buy of me gold , &c. ] And must men buy the free gifts of God ? God is bountiful , but men must buy every good and perfect gift of him : Such gifts are seldom purchased without much pains and cost ; So the man , that found a Treasure in a field , sold all that he had , and bought that field , Matth. 13.44 . But Locusts love money too well , and are too lazy to purchase such gifts with much pains or charge . But I could wish ( to counsel them unworthy ) that all true Saints and Sack-cloth witnesses , would give due attention to the counsel of God , and buy of him Gold that they may be rich , and white Raiment to be better clothed for shame ; and not be ( like Laodiceans ) extream poor and naked : And I could wish that Locusts and Hypocrites ( whough ! they are busie , and mind matters of an hundred times higher concernment ) would do the same : But their smoaky service to God is sufficient ( the chief good ) they think , and count their Crowns of desperate deceit to be the most inestimable Treasure : Such Treasure , such Service is the Locusts Quid. Thirdly , Their Cui : They little care whom they hurt , and mind not much to profit any : They are oft kind to their kin , which kindness seldom falls due till after death : They have , however , gifts to gratifie the rich , and rewards for some of their own Societies . And they that dwell upon the Earth shall send Gifts one to another , Apoc. 11.10 . These gifts were no good Works , nor this kindness Charity , but a commutual , corrupt gratifying of the most wicked members of the body of Apostacy . One to another : This is Philautia , self-ended Charity , and the kindness of Hypocrites : To those of the same Stock , Kin , Sect ; The Pharisees did so : But true Charity opens her hand wide to the poor in want ; to good and bad , to strangers in distress , to Professors of contrary Opinions , but , especially , to the well-deserving . Be not overcome with evil , but overcome evil with good , Rom. 12.21 . And is doing good the way to vanquish ? or good Works weapons to overcome ? I answer ; Good Works are the best weapons to overcome Sects and dissenting brethren : Overcome , therefore , their Errours in Doctrine by undeniable dilucidations of sacred Truth ; Overcome their Manners by manners contrary ( by kindness , mercy and goodness ) send thy gifts even to Locusts and Hypocrites ( not , as they that dwelt upon the Earth did , to encourage one another in doing evil , but ) to win them with good , to unity of Faith and true Obedience : Let thy kindness convince their uncharitableness ; Thy Mansuetude their merciless inhumanities ; Abandon Rigour , banish cruelties ; Be not overcome with evil , but overcome evil with good , as the best way to win thy worst Enemies , and the most effectual means to convince and convert Infidels , Sects , and dissenting Brethren . The wise and ancient Councellours , that stood before King Solomon , gave some such Counsel to his son : For , This way , of overooming evil with good ( the Errours and evil Manners of Enemies , Sects , and Dissenters ) is * Sophia-Chirurgorum , the Balsame of Wisdom to heal the bleeding wounds of the Gospel-Church and Christian-States ; whereas the contrary Counsel of the young , rash , heady Councellours procured the final Rent and Revolt of the ten Tribes : And the like contrary Counsels cause and continue like , sad Rents and Divisions in the Church of God. I shall here but briefly solve two Questions , and so proceed . First , Whether the superfluities of Nabals Feast were more due to his Sheep-shearers than to David ? That Feast , in Nabals judgement ( and he was a Fool ) was due to his Sheep-shearers , and no part of it to David that defended his Flocks , and his servants that kept them : So Locusts and Hypocrites judge nothing due to faithful Shepherds that feed Christs Flocks by sound Doctrine , and , chiefly by good example : For Truth-practising Ministers are the best Preachers , though their gift of Vocal Prophesie were very weak and mean : But any Sycophant and pretender ( not true Proficients ) is the Locust's Cui , to whom ( in their account ) the rewards of the well deserving are due . The second Question is this : Whether that Oyntment wherewith Mary anointed our Saviour's feet , was due to him or to the poor , Joh. 12.3 . It was the judgement of Judas , that it should have been sold , and the price given to the poor : So , Locusts and Hypocrites are of the same judgement with Judas , that no recompence is due to the best deserving , but take as great care , as he did , of the poor . The poor ( though that be usually , far from them ) ought to be sufficiently provided for ; But the well-deserving have most right to just rewards : The time ( saith the Text ) is come that thoushouldest give reward to thy servants the Prophets , and to those that fear thy Name , small and great , Revel . 11.18 . These , and what is profitable and honest ( to promote and practice it with fidelity ) should be ( a duty chiefly incumbent upon Magistrates ) each true Curistians principal Quibus or Cui : But the Locusts Cui is the proud Hypocrite , whose practice is Formal Smoake and Deceit : They are ever great pretenders ( like Judas ) for the poor , and the poor receive least from them . Fourthly , Their Quantum holds no proportion with the Principles of Truth in Practice nor conformity with equity : And what 's the Quantum of the Locusts liberality ? It 's usually ( seldom other ) thin and withered , like the Corn of Egypt , when seven years drought had dry'd the Land ; And sometimes ( less usual ) it 's more large than the true Christian 's Quantum needs to be : For , the true Christians Quantum is quantum sufficit ; But the Locusts Quantum is quantum destruit vel desicit , aut dando parca manu vel cunctando : The true Christians Quantum of pains or charge is ( provided that may stand with other Incomplex Principles of Right ) so much as may perfect every good work , and recompense the doers of it : For he is not bound to extend sufficient to the poor , or to perfect ( actually in his own person ) every good Work , that hath not sufficient to sustain himself : But the Locusts Quantum ( wanting weight ) falls short of perfecting good works and damnifies or destroyes the doers of them ; Or else it 's the deceitful bounty of liberal Donations ( lost by delayes ) that , therefore , destroys both , with greater deceivableness of unrighteousness ; So it was foretold of the false Prophet ( the Son of perdition ) that he should wear out the Saints of the most High ; not so much , perhaps , by retributing sparing recompenses , as by delaying large Donations , till they lose their benefit , and thereby destroy the receivers of them . The Question is not , therefore , how much pains or charge for measure or magnitude , but how much for sufficiency , is expended ( and how opportunely ) to relieve the poor , to recompense desert , to advance good works , as we see in the good Samaritan , and in Elishaes supplies of Oyl to the Widdow in want : For , the Locusts Quantum may be as large as Solomons Donations to King Hiram , who gave him twenty Cities ; Or as Herods expences , who rebuilt ( at least repaired ) the Temple of God ; Or as the Pharisees Alms , when they caused Trumpets to sound before the loaded bearers of their liberal bounty : Such bounty ( though it seem large and liberal ) it not the true Christians Quantum , which must be the product of due animadvertency , and have diligent respect to all the Principles of Right in practice : But Herod rebuilt the Temple of God , and sought to kill Christ , the living Temple , who should have been the principal Cui of his love and liberality : So the Pharisees gave large Alms , in appearance , to the poor , and they themselves devoured poor Widdows Houses , who should have been the Cui of their Mercy and compassion : Such bounty , such liberality is the Locusts Quantum . The Jews ( when an Horse or Ox fell into a Pit or Ditch ) did not use idle praise , or empty pity ; But the Quantum or proportion of their pains was so much as served to pull him forth ; So the Quantum of Relief , which men should extend to the poor , Fatherless , or to strangers in distress should be so much as may serve ( if possible ) to draw them out of the Pit of their present wants and distresses ; Otherwise they shew less mercy to men , and , perhaps to Saints , then the Jews themselves did to their Beasts : But the Inadvertency of men is so general , so great the grand Apostacy , that if any good work , or the doer of it , fall into a Ditch , there may it stick , there may he stay ; Locusts will not , nor scarce will true Saints , take due pains to pull forth him or it . But Locusts ( in part like men , in part like beasts , as the Text shews ) practise , commonly , by pieces and half performance ; Wherefore ( as lying Ananias kept back part of the price of his possession , so ) they commonly , keep back part of the rewards due to the well-deserving , detain part of that Testimony which should be given of them : Therefore , They witness not the truth , or witness it partially or falsly in anothers praise , proportion recompenses with like partiality ; And , as Gehazi hid two Talents ( taken by sinister deceit ) to enrich himself , so they ( no less greedy ) surreptitiously derogate part of the praise and rewards of the faithful witnesses to advance themselves , or advantage their own Designs by such thievish depredations . But The due and full Quantum of pains and charge ( necessary to perfect any goodwork , requisite to commensurate the works of the well-deserving is ( as ( it was the judgment of Judas ) in their judgements , lost labour , waste expense , pains and charge cast away : In a word , Their Alms and equity are usually ( Calabri xenia ) Gifts and Rewards so trivial that they trouble , or so dilatory and desalked that they destroy the Receivers of them . Fifthly , Quoties , Or how oft men must practise , towards all , truth conform to its Incomplex Principles . But here we should first , further enquire , what those Incomplex Truths ( that are the Original matter of all equity in practice ) are . I answer ; They are , Cuique suum in se , or that meum & tuum , in itself , that is due from every man , to God and man. For Example . Elipl●az and his two friends spake not of God the thing that was right like his servant Job : Ther 's Res recta , de Deo , dicenda . Secondly , David deserved ( both in word and deed ) well at the hand of Nabal : There was ( Res rect a dicenda & agenda ) that Incomplex-right , or due debt , which should have been both spoken of , and done to David , but both omitted . Thou shalt not muzle the mouth of thine Ox , &c. Ther 's ( Res rect a agenda agentibus ) the thing which is right , or the due debt to the industrious . Do good to all , Gal. 6.2 . That is ; Do unto all men , good conform to the Incomplex-grounds of doing good , at least let that be really intended : Ther 's ( Res rect a agenda universis ) the thing which is right or the Debt due to every man : we shall touch these briefly . And first , The indignation of God was kindled against Eliphaz and his two friends : why ? Because they spake not the thing that was right of God , nor of his servant Job : And why did they not speak the thing that was right ? Because it was Incomplex of itself ( or a Debt due , but unknown to them ) and they , possibly , did not strive nor faithfully endeavour to make it complex : That is ; Did not labour ( with due industry ) to know the thing that was right , without which they could never speak it : And this is the Epidemick Deceit ( though most prevalent in Locusts and Hypocrites ) of men , and , too much , of men Learned and Religious ; They labour not ( at least not so much as they ought ) to make the thing , that is right in itself , complex or to come to the right and full knowledge of it , but busie themselves ( and that in the first place ) about many words of impugnation against the thing that is right : Thus ( by this rashness ) they render themselves more unrighteous then meer Heathens , and kindle the indignation of God ( to their swift destruction ) against themselves . Secondly , The indignation of God was kindled against Eliphaz and his two friends : And why against them ? Not only because they made not the thing that was right ( though for that in the first place ) complex , but because they made it not triplex , or wrought not a conformity formity of the Will and Affections to the thing that was right , which they could never practise without making it first complex : For , Ignoti nulla cupido ; No man can attain the love of the truth , or make a conformity of his Will and affections to the thing that is right , if he first make it not complex , or ( through covetous or careless inadvertency ) care not to come to the knowledge of it : And this is condemnation ; That light is come into the word , and men love darkness . Love darkness ] : That is , Love slothful inadvertency , For men-inadversive are men of dark minds , not differing much ( if any thing ) from beasts : Therefore ; That so great ( the greatest ) Remora to all Righteousness and true practice might be removed , we briefly hinted before the order of the working of those three Fundamental Operative Graces , that work due animadvertency , and are wrought by some ( but more remiss ) degree of it . These three Operative Graces ( Faith , Hope and Love ) are all three ( as we shewed ) in each ; and each , without all three , is nothing : All three ( wrought by animadvertency ) work it ; and by it , reciprocally , with greater power : Therefore it must be , radically , a part in , and the Operative Power of , all three . For , Faith works by Love : That is ; by Animadvertency ; For men mind what they love , and love what they chiefly mind : Love and Animadvertency , in this sense , seem Synonymous , and it to be the Operative Vertue in Love or Charity . Faith works by Love or Animadvertency , first , Humility ; For God giveth Grace ( a greater degree of it ) to the humble ; But Locusts and Hypocrites are too proud to practise right conform to Gospel-Rule ; cannot ( like Cain ) submit to be their Brothers Keepers , nor admit of animadvertency , but censure before they consider , and condemn before they examine the Incomplex grounds of their so doing . Secondly , Faith is mindful to work a care to consider that right that is due to God and man ; Not like that of Pilate ( who asking what Truth was ) went forth without due pursuite of that necessary Disquisition ; But true Faith works ( should , at least work ) a full and perfect enquiry after that which is right to every man until it amount to a true conformity of the understanding to that right . Thirdly , True Faith works a real Conformity of the Will to Right known ( not like Agrippa's half willingness , but ) to do it without delayes or defalking . But , Secondly , David deserved great praise and good recompense ( but found neither ) from Nabal : And why did not Nabal both say and do the thing that was right ? Because Nabal did not care to make that incomplex-right , complex , or to come to the knowledge of it ; at least , not to conform his Will and Affections thereunto : Therefore was Nabals practice and comport , most wicked and foolish : And so must their practices needs be , that are profanely careless , like Nabal , to take pains to make that which is right , complex ; and complex-right , triplex ; and triplex truth Quadruplex ; or to conform their Wills and Actions ( as well as their understandings ) to that which is right : Ratio est una , eademque : There 's the same necessity and series to be observed in doing right to the industrious , to the well-deserving , and in all practice of true Righteousness . Therefore , The Locusts practises ( wanting this care ) are confusion and every evil work ; They are too proud or worldly , to take pains to know what true Christian practise meaneth ; Too busie about serious impertinences to go about it ; Too slothful and careless to make themselves capable of knowing or doing of it . We come now to shew ; What the true Christians Quoties is ; Or how oft good works ( wrought , in some measure , in a right frame of a Quadruplex conformity , for otherwise they can never be good ) must be done to the same man ( man of Merit , or in Misery ) and to every man : To which I answer . How oft shall my Brother sin against me ( said Peter to our blessed Saviour ) till seven times ? Jesus said unto him ; I say not until seven times , but untill seventy seven times , Mat. 18.21 . Every true Christian must forgive his offending brother seventy seven times : That is : As oft as he humbleth himself : So oft he must forgive , and give ( if need require ) as oft as he forgiveth : He must exert relief to the poor , rewards to men of deserts , succour to strangers , Caesar's due , and suum cuique and that conform to that Quadruplicity aforesaid : The Quoties of these duties is seventy seven times , or as oft as due or need requireth : For otherwise he lyeth to-God , denies to be his Brothers keeper , forgives not his Brother , nor is in charity with him . We come now to the Locusts Quoties . Locusts have no Quoties : That is ; Their good works have none : For , As its impossible for that , which was never spoken to be repeated ; So it is not possible for Hypocrites ( that never in deed , did one good work ) to have any Quoties in the doing of them : They are otherwise busie to make themselves like men in face , in hair like women : That is ; To be ( Non veraci effigie , as Augustine saith , sed fallaci imagine , Christiani ) Christians in Form , and Profession ; in Practice , nothing ; Not Christians , most contrary to Christianity : But they bring forth many seeming-good fruits ; but seldome twice to the same man : They relieve the poor , but strengthen not their hands by relieving of them ; Reward those that do well , but not adaequate to their deserts ; Recompence the industrious , but not according to their works ; They do good , perhaps to all , but not conform to Gospel-rule , or without conformity ; And these Dilatory , or defalked fragments of seeming good works they seldom exert twice to the same man : But ( if any mans need or equity requires their doing good the second or third times , and he desire it at their hands ) they either answer him as Baal did his servants , or stand ready armed against that man with aspersions , and ( without mercy or remorse ) sting him with all manner of slaunders , lying imputations , murmurings and morosities , that so they may have some , seeming-just grounds to decline their further pursuit of every good work . There is an Herb called Herba Paris or One-berry , and it bears but one Berry ( but one in a year ) And these Locusts love to hold some parity with Herba Paris , to bear but one fraction of a good ( or seeming good ) work to the same man : They seldom exceed once in doing of it : Or ( if they exceed once , yet ) their Quoties never comes to compare with the true Christian 's Quoties , who must have due regard to every incomplex-right ; A Quo , Quid , Cui , Quantum , Quoties . And Lastly , Quomodo , or how true practice must be performed : This Principle comprehends the five former , But we shall here add something more peculiar to it to clear the former more fully , because there 's the most need of it imaginable : For ( as the Augean Stables were said to be so full of dirt , that it seemed impossible to cleanse them without letting the River Alpheus into them ) so the System of the Practice , even of Saints is so silled with filth of evil Manners , that it seems a Hercules-labour to cleanse and wash it forth : The work is difficult , but must be done ; we shall , therefore , set about it by Gods assistance , And first , Insulting Pride destroyes true Practice , because it destroyes animadvertency , the ground of it : Let therefore , every true Christian be sincerely affable and friendly to all ; Not insolent to the Poor , whom he relieves ; not void of due regard to the Rich. Moses , from Mount Pisgah , saw a large part of the Land of Promise ; But Pride is the Mount of Ignorance and evil Manners , whence Formal Professors ( and Saints too ) overlook good works , and therefore , tread them under foot : For their punishment bears the express Signature of their sins : They were given into the hands of proud Heathens to be troden under foot for 1260. dayes Annual , because they ( not with unlike Pride ) trod under foot ( profainly contemned ) all that time , the Practice of good manners , and made them the least matters of their due care . All men must study with greatest care ( chiefly in these times ) to be peaceable as the Apostle gave charge ; But then they must not be , reciprocally , proud , for only through Pride come contentions , Prov. 13.10 . And the many Animosities ; Schisms , and Divisions in Churches and States seem to be the Branches of that cursed Bryer , whence the fire of strife , to devour each other , issueth forth : Men , therefore , that hope to find peace with God and Man , must be very careful to cast this Quomodo of Pride far from their Christian practice . Hear now , ye Rebels ( said Moses ) must we fetch you water out of this Rock ? Numb . 20.10 . What a Storm is here of unbridled passion in the mouth of Moses , the meekest man on earth ? The sin , no doubt , was greatest in those that gave the provocation , too great in Moses , and might , doubtless , humble him much , and be an exemplary means to humble true Saints in all future Ages , by shewing them that they may , sometimes , have like passions as Moses and Eliah had : But this insolent comport procured not , to Moses , peace with God or Man ; But the anger of the Lord was kindled against him , and he ( by shortning his life ) cut him off from entering into the Land of Promise . Contumacious Pride is the Floodgate of froward manners & makes a man much worse then an unbridled beast : Nebuchadnezzar was turn'd , as it were , into a beast , the very same hour wherein he made himself a beast by swelling Pride : Pride is no part of the Quomodo of true Christian practice . Secondly , Avarice also destroyes Animadvertency , from whence truth in practice proceeds : For , Due Adnimadvertency informs the Intellect , and a well-informed Intellect reforms the Will ; But , where these are wanting , there can be no Will to do right conform to Gospel-Rule , and , consequently , no true Christian practice : The practice therefore , of worldly Professors ( wanting ) conformity of the Will ) is done ( if at all ) either by halves or grudgingly and with an unwilling mind : Therefore ; They , readily receive lies , and Lyars , that pretend to be religious , gladly , that they may help them , ( as Balaam helpt Balack , what he could , to curse Israel ) to asperse the pious and traduce the well-deserving ; That so they may seem to have just cause to decline their furthering of them , and to shun all occasions to perform or perfect any good work : Covetousness is , Calcar acutum , a most sharp Spur to cursed-speaking in the hearts of Locusts and Hypocrites . Where the Will ( for want of Complex-truth ) is not well informed and is kept back , by covetousness , from that care , there the practice is repining and grudging unwillingness , reflecting opprobrious obloquy and lying imputations . The Herd of Swine ( Christ permitting the Devils to possess them ) perish't in the Sea : And why did our blessed Saviour inflict a punishment of such evil upon Swine , whom he , himself , had created good ? Many Creatures were made for slaughter , and Swine serve for no other use : But Christ made the best use of the most useleless Creature , and that ( their life being altogether unprofitable ) in their death : For that signal destruction of those Swine stands ( like Lot's Wife ) a lasting Monument and Memorandum , to be a necessary caveat and admonition to all Men , Saints , and Sects , in after Ages , that they make , by no means , Swinish repining , greedy murmuring , and grudging unwillingness , the Quomodo of their Christian practice : This is the Locusts Quomodo , and practice of Swine . Thirdly , Let all true Saints and sincere Professors use no Leaven of Lies and Deceit in their Quomodo or manner of their practice : The Prophet , that liv'd in Bethel , reliev'd his brother ( a true Prophet ) with a meal , and destroy'd him with a lye ? Lyars ( though true Saints are too oft guilty of this sin ) slay their brother , but are in most danger to destroy themselves . The Pharisees sometimes entertain'd our Saviour , and through lyes ( at last ) put him to death : Beware of the Leaven of the Pharisees ( saying and not doing ; Slaunders and detractions joyned with trivial helps ) that it be no part of thy Quomodo in thy Christian practice . Nor was that the least evil in the Leaven of the Pharisees , when they charged our Saviour , that he wrought the works he did , by Belzebub ; which false charge was near unto that unpardonable sin : Nor is that sin now ( or what seems something like it ) a stranger in Israel , though the objects of it are infinitely more unworthy : Howbeit , Christ imputes it ( though done to another ) as done unto himself . I may ( and must as a duty to God and Man ) best affirm it , that have found it by experience : Very many impute to me , that I am not the Authour of this Book , but it must be done ( say they ) by some other more able . This Leaven is a deadly mixture to destroy both me and mine , and those most that raise this false charge : I must not let so great a sin ( a dangerous Lye of vile ingratitude ) lye upon my brother , but reprove him or them plainly ; that he or they ( in sincere obedience to God ) may better bridle their tongues , least their Religion be in vain . I wonder much that some saints ( if such be Saints ) are not more careful to keep themselves far from a false matter ; For I never found from any ( though they seemed somewhat ) scarce so much as the least contribution to the matter of it ; And ( the truth is ) I scarce ever found any so well furnished to be so bountiful ; Nor can any claim , but my self only ( under God ) the doing of it : My dammage therefore , and causeless wrong from those that raise this injurious imputation , and their busie ingratitude , is very great . I am damnified also much , and the Truth much more , by many that falsly charge me with false dealing with the Protestant party in asserting , that sundry Texts in the seventeenth and eighteenth Chapters of the Apocalyps hold forth properly ( as the Primitive Fathers , and sundry Modern Protestant Writers affirm ) Imperial Pagan , and also Christian Rome , Primitive , but Apostate in Manners ( which that they do , I suppose , is fully proved in sundry precedent places of this Treatise ) and not Papal Rome otherwise than by a Prophetick Adumbration : But they ( careless to read it , or not careful to understand what they read ) impute to me this ( perhaps irrefellible ) Truth , as a most dangerous Tenent , tending to strengthen the Papists ; whereas the contrary Opinion ( so blind are Nonadvertists ) does rather really confirm them in all their Errours : I suppose some of those , that thus far , perhaps , oppose the Truth , are persons of great worth and piety , and my friends ; I have therefore , oft desired sundry of them to lay down , briefly their further Grounds of their contrary Opinions , and I shall give ( by Gods assistance ) full satisfaction to them and others : But they ( pursuing , notwithstanding , their false charge against me to my causeless ruine ) decline to do it . Concerning all such as dare to be too bold to tast the forbidden fruits of the Father of Lyes , I briefly conclude : If any man so far own the Leaven of commixt falshood , as to do good in part to any ( like that Prophet of Bethel ) and destroy him by a Lye ; Or ( like the Pharisees ) to rob and ruine any by Lyes of base ingratitude ; I say to such , only as Michael did ; The Lord rebuke thee : For , such Instruments of wickedness and weapons of cruelty , are far from being any part of the true Christian 's Quomodo . Nor is , Lastly , Negligence : Busie neglect leaves all good works either not begun , or done but by halves : Thy servant : ( said Ahab , a Figure of Antichrist ) was busie , &c. And the man ( to me committed to keep ) is gone : God never committed formal Smoake nor Locusts Crowns to the keeping of Saints ; But Obedience , or true Christian practice , in a Quadruplex conformity , is res commissa , that thing which God commits to the care of all Saints and sincere Professors : But Formal Professors , and ( I am ashamed to say it ) Saints also , are very busie about Smoake and Gold-like Works of Straw-like Levity , or , at best , about good Works ( half , perhaps , performed , never perfected ) but mind not , tread underfoot ( so general is the Grand Apostacy ) the thing which God commits to their charge : This busie neglect , or half-performed practice , was the loss of Ahab's life , and of his family and people : Saul , Pilate , Judas , were guilty of the same half practice , which very many ( almost all men ) miserably mistake for true Righteousness ; But it s most abominable in Gods sight , and by him compared to Witchcraft , and Rebellion , 1 Sam. 15.23 . The reason ( I conceive ) why Men , Saints , and Sects , so much mistake Semipersormance for true practice is their common false Opinion , that a Form of godliness ( a Fomal Smoaky Profession ) is the power of godliness and the duties contained in the first Table ; But the power of godliness ( Truth in practice , or the fruit of Faith , Hope , and Charity , conform to Gospel-Rule ) they reckon to be but Moral duties of the second Table , not ( or not much ) worth their minding : Therefore , They tread under foot ( and no marvel ) all true Obedience to God , and good Manners towards Men , or perform such duties negligently , or but by halves ; And ( for that very cause ) they themselves were given to the Gentiles to be trodden under foot for 1260. years , Chap. 11.1 , 2. To be short : It was Johns Doctrine to the Pharisees ; That they should bring forth fruits meet for repentance , or answerable to amendment of life , Math. 3.8 . But good Works done negligently or by halves , are , in no wise , answerable to amendment of life : But such works as are worthy of Repentance , pleasing to God , and profitable to men , must be wrought in a Quadruplex conformity , without any Quomodo of Pride , Avarice , Lyes or negligence . Here I may add a word of the Excellency and necessity of this Quadruplex-right , and of the real want of it . Should I ( said the Vine ) forsake my Wine which cheareth God and man : That is ; men of high and low degree : But this Righteousness is both Bread to strengthen , and Wine to chear the hearts of such Gods and Men ; And it , only , is well-pleasing to the living God : For , This Righteousness is the fruit of the true Vine , and effect of Justification by Faith : It 's ( panis vitoe , sub Christo vita , universis , vel Agni convivium ) that promised-refection of the Lambs Supper , or Antitypefeast , wherein men and Saints shall ( by sincere and genuine obedience to God ) begin to be free'd from Schism and Divisions , and servile Bondage to the lusts of the flesh , the lust of the eyes , and pride of life , Rev. 14.1 . Secondly , Nor shall it chear such Gods and Men as Bread , Wine , or as a Feast , but ( as Musick from Heaven ) raise their Hearts to Heaven by its Harmony . And I heard the voice of Harpers harping , Apoc. 14.2 . Their Harps are called the Harps of God , Chap. 15.2 . What these Harps of God are , is well worth our enquiry , and perhaps , not hard to find : We shall shew negatively , what they are not ; and positively , what they are ; And both are briefly held forth in this halfverse , — Non musica Chordula , sed Cor : The Harps of Men , are no Harps of God ; but the heart of man , framed by the hand of God in this Quadruplex-Righteousness , is the Harp of God. These Harpers appear in both Texts , to be those first-fruits , redeemed from the Earth , and from among men , Chap. 14.3 , 4. That is , The first-fruits ( after the Grand Apostacy ) visibly redeemed from Antichristian blindness and Barbarities [ Modo tollite mores Barbarorum ] This work seems to be [ The work ] because these manners are the Colocynthes or Death in all men ( and in Saints chiefly ) from which their Redemption or deliverance is , a Resurrection from Death to Life : These are the first Fruits ( saith the Text ) redeemed ( visibly and vigorously redeemed , after the grand Apostacy ) from the earth , Ver. 3.4 . For , we find others in Scripture ( before the Apostacy , and in the Primitive times ) called The first fruits , clearly distinct ( as is evident ) from these , who were to be the first-fruits ( as they were before it ) after that grand Apostacy : Therefore ; The great utility of these Harps ( This Righteousness though sleighted by Heathens and Hypocrites , Chap. 11 , 2. fully appears from these Texts : For , They expresly shew it to be a Redemption ( a visible Redemption ) from death : And reason it self shews the same utility and necessity of it to destroy dead works , to convince and unite dissenting Brethren , to refel errours , and to make Men , Saints , States , and Churches flourish in Temporal and Spiritual felicity ; Which Mercies of the largest Magnitude must needs amount to a Redemption from death : Righteousness ( saith the Text ) delivereth from death : But the want of this Righteousness is as Death to those that want it , and their usual ( both Temporal and Spiritual ) overthrow . Vespasian asked Apallonius , what was Nero's overthrow ? Nero ( said he ) could touch and tune the Harp well , but would sometimes screw up the Pins too high , sometimes too low : And this ill-tuned Harp ( a Heart tun'd too high or too low , like the Harp of Nero ) is the almost Epidemick overthrow : They thereby , usually , perish that have it , and are the cause that others perish . I shall but present this perfect pattern of a wel-tuned Harp : The man , wounded by Thieves , wanted help : There was ( res rect a in se ) right in itself : The good Samaritan ( the best Harper ) considering that Incomplex-right , made it Complex , took care to know it , and to conform his Will , and work to that known right : They that are so busse as to pass by that which is right to others , or take no due notice of it , have not the Harps of David , but Nabals voice ; Folly , is with them , be they never so wise or Learned : But , God would have all men to be saved , and come to the knowledge of the Truth , 1 Tim. 2.4 . God therefore ( as the greatest meroy to fallen Man , and Saints revolted ) hath promised to call , raise , and draw them by the delicious harmony of the Harps of God ; that so they ( hearing his call ) may come to the knowledge of the truth and be saved : For , Truth is the Door of Life , and Knowledge the Key to open it . Knowledge of the Truth is twofold . In Theory . In Practice . Theorical knowledge ( chiefly from Scripture as its Fountain ) is the knowledge of sound Doctrine . Practick Knowledge is the Knowledge of that which is right in it self , and due to be done to every man. The first is opposite to Heresie . The second opposeth Heathenism and Hypocrisie . The first serveth to acquire a Form of Godliness . The second conduceth to procure the practice and power of it . The first is the Extrinse ground of Faith. The second is the fruit and proof of Faith , and the immediate Foundation of all good manners . The Object of the first is , ( Janua Doctrinae ) Truth in Doctrine . The Object of the second is ( Janua justitiae ) Truth in practice , : Both are the Key or Means to Men , Saints , and Sects , to come to the Door of Life , that they may be saved ; without both , can none come . They that read not the Scriptures , nor hear them read , or seek not diligently , to understand them by reading such Books , or hearing such Teachers as fitly unfold them , come not to the knowledge of the Truth : Therefore , such slothful Professors that would be saved by a Faith Implicit , or wanting practice , come not to the Door of Truth that they may be saved : For , God would have all men to be saved by a Regular means in a rational way , and come to the knowledge of the Truth ( truth in Doctrine , Truth in Practice ) without which they cannot be saved . He that will come to the knowledge of the Truth , must try all things : Try all things , saith the Text , 1 Thes . 5.21 . Jacob wrastled with God , by prayer , all night ( not without much corporal labour ) prevailed and obtained the blessing : So they , that would come to the knowledge of the truth , must ( not only wrastle with God by Prayer , but ) expect to take serious pains in trying all things , that they may find that which is pleasing to God and profitable to men ; Which Beroean-disquisition is the greatest pleasure to such as are sincere , but a burden to base minds , Heathens and Hypocrites : Therefore ; Few find the strait-Gate ( the door of Life ) by coming to the knowledge of the Truth , because they wrastle not ( like Jacob ) with God by Prayer , nor take the pains to try all things : But ( If Prayer , without Pains , will procure it ) many will not want this blessing ; But , De Caelo , ignavis precibus , Deus ipse repugnat , God resists the slothful , though they make many prayers : Hence we may demand why such Sects ( Jews , Papists , Turks , &c. ) and many Formal Professors so long abide in their blind Schisms and fruitless Formalities ? The Answer is almost as Obvious as the demand easie : They count it Sacriledge to try their own Tenents : Filthy Heathens hold it the highest Profaneness ( and so do Formalists and Hypocrites ) to examine what themselves mis-suppose to be true Religion : But Sola nobilitas , est unica virtus ; Virtus consist it in actione ; Actio virtutis est disquisitio veritatis , None are noble but who try all things to find the Truth : Ther 's no Nobility but what 's faithfully and soberly disquisitive . A second Answer to the same demand may be this : Therefore , Sects , Saints and Nations are so far from agreeing , and so ready to make and maintain Divisions ; Because these Harpers ( that , by their exemplary practice , shall appease their Rage ) scarce yet appear to be the presidents ( those predicted first-fruits ) for others to follow . Samuel's sons ( the Text sayes not , they knew not the Law , but ) walked not in his wayes , turned aside after lucre , took bribes , perverted judgment ; They gave no good examples for others to follow : Samuel was sufficient to teach his sons the knowledge of the Truth in the Doctrine of Faith and manners ; but they were so wicked , that they would not learn to know that particular Truth that attends upon practice , for which cause they were cast out , and their Government translated : For men may ( and many do ) attain to the knowledge of the Truth in the Doctrine of Faith and Manners , and may add the greatest Gifts and Parts to the strictest Profession and soundest Doctrine , and yet never come to the knowledge of the Truth to be saved , but remain ( as Eli's sons did ) men of Belial , and most wicked , if they seek not to come to the knowledge of the Truth ( that particular Truth ) that attends upon practice , That is , If they do not duly consider that right and mercy that is due to be done ( and that they may do it ) to every man : For the doers only , of the truth in practice , and not the sayers , hearers or knowers of the Truth in Doctrine , are justified and accepted in Gods sight : But it 's the common practice of many strict Professors ( of Locusts and Hypocrites , especially ) and too much of true Saints , to take competent pains to come to the knowledge of the Truth in the Doctrine of Faith ; But to the knowledge of the Truth in practice , they come not , or scarce come : They have hired Farms , or are busie in seeking , perhaps , to come to the knowledge of the Truth in the Doctrine of Faith without regard to the knowledge of it in practice , whereby they may be saved , and by which , true conviction and peace may be procured to all people . Lastly , Supercilious Pride surpasseth all other means that most oppose the peace of Men , Sects and Nations : Who is David ( sayes Nabal ) who 's the Son of Jesse ? Nabals folly might further thus plead : I profess ingenuously , I could never yet observe the deserts of this David ; What 's his merit or worth if well examined ? I am not now to learn what he can teach ; Nor are his , supposed sacred , Notions of necessary use , at least not new to me : Once I read but five lines of his learned work , and was so weary ( it was so ill composed , and to little purpose ) I could read no more : He observes no Method , and is too tedious in all he writes ; I could have contracted his matter , to better purpose , in the tenth part of his words : But why sends David upon such a a day as this , which , he knows to be a busie day ? He should have first sat down and cast up the cost of keeping so many men ( so all wise men do ) and not send to me to maintain them : I was ever bountiful ( ti 's well known ) to the well-deserving ; But who is David ? who 's this Son of Jesse ? Sic bacchantur Moriones : Thus proud Professors ( folly's Off-spring ) swell ( with brutish insolence ) against the knowledge of the Truth in Practice , and those by whose examples they might come to the knowledg of it : Virtutis hoec merces , meriti hoc praemium : Thus proud Professors cast down Peace and Truth by their folly , as the foolish woman pull'd down her house with her hands : This is not that Peace-producing harmony of those Harps , that are the Harps of God. But , Because two contrary Paterus ( set together ) must needs make each other more elucid and apparent , I shall , in such sort , set two ; by comparing the good Samaritans perfect pattern with those evil-examples of that Priest and Levite , that ( passing by ) came not to the knowledg of the Truth in practice . A certain Priest ( saith the Text ) saw the man wounded , and passed by ; A Levite likewise looked on him , and passed by on the other side , Luke 10.30 The Text chargeth neither as nescient , or not knowing the Scriptures ; Both might come to a large measure of the knowledge of the Truth in the Doctrine of Faith and Manners , but took no notice of , considered not , that which is right in it self , and due to be done to the wounded man ; They passed by Truth in practice : What profit , to what purpose , is it , for formal Professors to attain a large measure of the knowledge of the Truth in the Doctrine of Faith and Manners ( to attain all Faith , all Knowledge ) if they pass by obedience to God , mercy and equity to Men ? For it was the Trade ( not of that Priest and Levite alone , but ) of the whole Tribe of Pharisees and Apostate Jews ( by whom our Lord was crucified ) to say , and not do ; to assert the Truth in Doctrine , and pass by the practice of it : And so their Antitype ( Locusts and Hypocrites , by whom our Lord is , more spiritually , crucified in his Mystical Body ) make it their chief business to come , perhaps , to the knowledge of the Truth in Doctrine , that they may ( the better by that means ) pass by the practice of it : For , the Pharisees searched the Scriptures that testified of Christ , that they might find testimony in them against him to put him to death : Death they found due to Blasphemers ; This Doctrine was true ; And this , misapplyed to Christ , was enough , they needed no more , to put him to death . Omnia sunt hominu , tenui pendentia filo . Surely the lives of Men and Saints , and the lives of Princes depend upon a very slender thred , if one Text of Scripture , misapplyed by blind Hypocrites , be sufficient to make them to pass by all Equity to Men , and Loyalty to Princes : Certainly , such Professors ( be their Doctrine never so sound , their Professions most strict ) most deserve effectual refutation and rebuke : For misapply'd sound Doctrine is the Doctrine of Devils , that very Doctrine which the Devil delivered , when he tempted our blessed Saviour ; and the very same Doctine , which the blaspheming Pharisees practised when they put him to death : And this way of blasphemy ( by which the son of perdition slayes the witnesses of the Truth ) draws so near ( though in these times of the grand Misadvertency almost Universal ) to that sin unpardonable , that it is a desperate misaffection of the Will , more than a mistake of the Intellect . I know ( said Christ ) the blasphemy of them , who say they are Jews , and are not , but are the Synagogue of Satan , Revel . 2.9 . where we clearly see , that , to boast of a lye , is blasphemy ; And such blasphemers are most contrary to those Harpers that have the Harps of God : We shall , therefore , handle both briefly together , that both may more clearly appear : And first , Such blasphemers are so far boasters as to become rash Judges of other meus persons and actions , of which and whom they are least able to judge . But , Secondly ; Such blasphemers misapply ( by sacrilegious and most wicked uncharitableness ) the same Text , that the Pharisees did against our blessed Saviour , and sundry others against the witnesses of the Truth , whereby they ruinate their Estates , and destroy their lives : Such rewards must the best deserving find almost from all hands : Unhappy Saints of the living God! unhappy witnesses of his Truth ! In this , unhappy ; That any envious , ignorant , and unworthy Hypocrite needs but falsly charge them ( for their faithful Testimony ) with boasting or blasphemy , and the business is done to their utter undoing : What need we any more , said the Pharisees ? But we shall here labour to remove the common mistake that 's the principal cause of that boasting and blasphemy , that brings the greatest mischief to mankind , and especially to the witnesses of the Truth . And first , Though I would desire ( saith the Apostle ) to glory , I shall not be a fool ; for I will say the truth , 2 Cor. 12.6 . Whence it 's undeniably manifest , That he that speaks or writes the Truth ( but then most , when it makes for Gods glory , or a general good ) is no fool , nor a boaster ( though he seem to fools and Hypocrites so to be ) but a faithful witness of the Truth ; and do's , therein , but discharge charge his inevitable and indispensible duty to God and Man : But it 's the common Opinion of Depravers and Hypocrites , that to speak or write any thing true or false ( if it but reflect to the praise of him that speaks or writes it ) is boasting or vain-glory : Then all the Prophets , Apostles , Saints and Martyrs must needs be boasters and blasphemers . This was the mistake of Korah and his 250 conspiring Princes , that told Moses and Aaron , They took too much upon them , were proud ; but were , themselves , signally proved to be sinners against their own souls , Rebels in Gods sight , Exod. 16.38 . Ch. 17.10 . This was the mistake of Aaron and Miriam when they said ; Hath the Lord , indeed , spoken by Moses ? Hath he not spoken also by us ? Numb . 12.2 . They imputed pride & self-exalting to Moses , the meekest man upon the face of the earth : Thus we see , that the most faithful Prophets and Martyrs ( such is the envious pride even in many Saints ) have been and may be grosly misled ( by this almost universal mistake ) , To judge the meekest and most innocent to be self-exalters and vain-boasters , only because they are faithful to bear witness to the Truth . This was the grand mistake of that Learned and devout Council , by whom our Lord was crucisied : He ( as he must inevitably do ) spake the truth ; And the Truth cannot but dignifie the doers and sayers of it with the title and due praise of being the Oracles of God : But that blind ( but knowing , pust up ) Senate of Pharisees and Hypocrites misconceived , That the Truth which he spake , was boasting , vain-glory , and blasphemy ; And therefore , they all ( unanimously , and with one consent ) cryed out , Crucifie him , crucifie him . The Witnesses were to be killed , and the holy City ( the Church of God ) persecuted and trodden under foot in the Antitype-place , where our Lord was crucified : To wit , by such censorious , blind professors as the Pharisees were , Rev. 11.2 , 8. And this slanderous imputation and mis-supposition ( that they are boasters , blasphemers , and men that take too much upon them ) is the chief or almost only and universal cause or instrument of their being so killed , persecuted , and trodden under foot : Nor are true Saints ( as we shewed before ) free from this frenzy of heady and censorious rashness . Elisha discovered the King of Syria's Counsel and design , several times to the King of Israel ; whereby the King of Israel saved himself , not once ; nor twice , King. 6.10 . Such discoveries were signal advantages and deliverances to the King and people of Israel : Nor could I but ( in love to my Country , and in fidelity to the Church ) make this discovery of the chief cause of the killing of her Witnesses ; That so Ministers and Magistrates ( as the Church of Ephesus tryed those that said they were Apostles , and were not ) may try those Truth-misapplving Blasphemers , that charge her Witnesses falsly with boasting ; And ( finding them to be the seditious Synagogue of Satan ) may rebuke them sharply ; So may they save themselves and the Church ( not once or twice ) from such distress , as fell upon the Jews for the very same sin ; To wit , because their Rulers did not duly reprove and rebuke those Christ-crucifying blasphemers , that charged him with blasphemy : So may the rain of Righteousness ( after 1260 years restraint ) fall in plentious showers upon all Nations ; So peace and prosperity may spring up to all Princes and people ; So may Ministers and Magistrates ( they being faithful in the discharge of this duty ) save the Witnesses of the Truth , and , perhaps , themselves from the bloody irruptions of merciless cruelties in the mouthes of depravers and Hypocrites , that falsly accuse them ( as the first Dragon did Primitive Saints ) day and night as boasters , as blasphemers , or as persons unworthy , and the worst of evil doers ; whereby the defences of States and Churches , and the healers of their breaches , are broken down by the basest of men : These derogating Hypocrites , and those Harpers that have the Harps of God , are most contrary , by whose contrariety ( predicted ) those first fruits of true obedience to God , and good works to men , will more easily appear . These Harpers ( saith the Text ) sung , as it were , a new song , which no man could learn , but those 144000 first-fruits , vers . 2 , 3 , 4. Ch. 15.2 . Therefore these Harpers must be ( as those Texts plainly import ) the same 144000 that had the Name of God written in their foreheads , or , at least , the Teachers of them . But , We must here distinguish betwixt these 144000 having the Name of God written in their foreheads , and those 144000 , in the seventh Chapter , that were sealed with the seal of God in their foreheads ; and betwixt both , and those that have not the seal of God in their foreheads , Chap. 9.4 . And first , We shall distinguish betwixt these 144000 having the Name of God written in their foreheads , and those 144000 , in the seventh Chapter , that were sealed with the seal of God in their foreheads . These sealed 144000 , were sealed under the sixth Seal , Chap. 6.12 . Chap. 7.4 . But these 144000 ( Chap. 14. ) having the Name of God written in their foreheads , were to stand with the Lamb upon mount Sion under the seventh Trumpet , Chap. 10.7 . Chap. 11.19 . Chap. 13.18 . Chap. 14.1 . Therefore , these 144000 , conscript in the fourteenth Chapter , are not the same Gospel-Church in the same respects to times and things ( though otherw se the same ) , with-those 144000 sealed servants of God in the seventh Chapter : For the seven Seales ( as most Writers , and I with them , agree ) had respect to the Transactions of literal and Imperial Rome , and shewed the state of the Church under that power : But the seven Trumpets and Vials have respect to Papal Rome , and ( running parallel in the same Synchronism ) shew the state of the Church under that power . The opening of the sixth Seal , shews the fall of the sixth head of the ten-fold body of Heathen Rome , and the fall of the Pagan Power under that head , which is more fully exprest in Chap. 12 , to the 14. vers . The final excision of Imperial and apostate Rome , is held forth under the seventh Seal , Chap. 8.5 . And this Prophesie is more amply unfolded in the eighteenth Chapter . But , The fall of Papal Rome , or of the grand Apostacy , is predicted to be under the seventh Trumpet , and seventh Vial , Chapter 10.7 . Ch. 11.11 , 15. Ch. 16.17 . Then the couscript-Church ( it seems ) should be manifest , as the Texts shew . Also the Texts , in the seventh Chapter , from the ninth verse to the end , and the manifold Prophetick-Promises in those Texts , refer to the conscript-Church , Chap. 14. Chap. 21. Chap. 22. rather than to the sealed-Church , or not to her until ( after many Centuries of years ) her Off-spring should have the name of God written in their foreheads ; Thus their disparities further appear . Those 144000 , in the seventh Chapter , sealed with the Seal of God ; And these 144000 having the Name of God written in their foreheads , are both the Church of God , but in different respects and times : For those 144000 , in the seventh Chapter , were the Gospel-Church sealed and numbred in the same Chapter , measured in the eleventh Chapter ; Fed and defended in the Wilderness for 1260 years from the rage of the second Dragon , Chap. 12.6 , 14. contemporal with ( her Antithesis ) those Saint-persecuting , Truth-pretending Professors that had not the Seal of God in their foreheads , Chap. 9.4 ; And brought from wallowing in blood under the bloody feet of the Roman red Dragon , Chap. 12.10 . Chap. 18.20 . For these 144000 in the seventh Chapter , were sealed and numbred immediately after the fall of the first Dragon , Chapter 7.3 . But these 144000 having the Name of God written in their foreheads , Chap. 14. were to stand upon ( lasting foundations of true Faith and good Manners ) Mount Zion ; not immediately after the fall of the power of Rome Imperial , but immediately after the fall of Papal Rome , Rev. 11.13 , 15. Chap. 15.2 . Chap. 10.7 . Chap. 13.18 . Chap. 14.1 . But , because these Texts contain the Myrrhe of Ages to heal all Nations , and the best Writers fall short in unfolding of them , I shall endeavour to shew , briefly , what their use and meaning is : Wherefore , we shall distinguish ( by their respective works or fruits they bring forth ) betwixt the sealed and Conscript-Churches ; and betwixt both and those that have not the Seal of God , nor his Name in their foreheads . And first , The works of the flesh are manifest , &c. Gal. 5.19 . Such works are not sealed works nor deceitful ; God sets no Seal to the doers of them , vers . 21. nor are they much deceitful ; For there is no great deceit or Mystery in the more proper works of the flesh , which are manifest : Of these I have written at large before , and therefore need not now insist upon them . But , Secondly ; The practice of Truth-pretending Formalists is Justitia insigillata & deceptiva , an unsealed , half-performed righteousness of deceit . It was commanded them ( saith the Text ) that they should not burt the Grass , neither any green thing , nor any Tree , but only those Men , which have not the Seal of God in their forebeads , Ch. 9.4 . That is ; The Locasts ( as it were by a command from God , ver . 5. ) should torment Truth-pretending , Church-persecuting Papists ( that had not the Seal of God in their foreheads ) with like retaliation , as they had persecuted and tormented the Saints of God , that had his Seal in their foreheads : Nor had these Locusts themselves his Seal , as neither Type - Egypt , nor the Locusts that tormented her had the Seal of the Covenant ; and the practice of those Papists , and these Locusts that tormented them ( being both alike unsealed ) was a persecuting practice , and a righteousuess not sealed , but deceitful , shewing that the doers of such rash violence have not the Seal of God : Fiat tamen justitia ; Right must be done to evil-doers , and not with-held from the well-deserving ; To omit either , or do both negligently , is not the least pe secution , as we have seen in Eli and others : Such persecution ( on the right hand or left ) is ( though almost universally practised by such as are sealed ) the practice , properly , of those that have not the Seal of God in their oreheads Thirdly ; The practice of those 144000 , that were sealed with the Seal of God , is Justitia sigillata & vera , sedvix-manifesta ; true righteousness ( through much weakness and many deficiencies ) not clearly manifest . These 144000 were not the aggregate of the whole Gospel-Church , but a select part of it , excluding the outward Court that was cast out and given to the Gentiles , Chap. 11.2 . For , the son of perdition was to sit as God in the Temple of God , yet was not sealed , or accepted of Him , as a select member of his Church , 2 Thes . 2.4 . The Seal of God is inward or outward ; 2 Tim. 2.19 . The foundation of God standeth sure , having this Seal , The Lord knoweth who are his : And , Let every one that nameth the Name of Christ , depart from iniquity . The Lord knoweth who are his There 's the inward and invisible Seal : And let him , that nameth the Name of Christ , depart from iniquity : There 's the outward and more visible Seal of God in the foreheads of his Saints , wherewith these 144000 were sealed . Primitive Saints were wont to shew their Faith by their Works , Jam. 2.18 . And so these 144000 ( especially at first ) did for a long time : But they ( though sealed with the Seal of God ) were not like the Church of Thyatira , of whom this record is given of God ; I know thy works , and charity , and service , and faith , and thy patitience , and thy works , and the last to be more than the first , Rev. 2.19 . But the works of these 144000 were more and more perfect , at first than at last : For the Seal of God in their foreheads , ( though it might suffer some decay at the grand Apostacy about or before 412 ) continued , competently , visible near a thousand years : Tum vetus ipsa dies extenuabat opus : Then the impression of the Seal of God in their foreheads was much defaced , and their departing from iniquity less apparent : Wherefore God loosed the first Dragon out of the bottomless Pit ( after he had been bound about 1000 years ) upon the Gospel-Church , fallen from her first Love and Works ; But God hath since greatly multiplyed ( as he did the Type-fallen-Womans ) her sorrows ; not by her bearing many Children , but by suffering ( for her sins ) her Children to wound her with many Darts of afflicting Calamities , and to rend her into Schisms & Subdivisions ; which Balm can scarce heal , nor any Art bind up : Were any of her sons so dutiful to her , so faithful for her , as to tell her , and declare unto her , her deplorable and desperate condition ; 't were in vain , she minds it not , but lyes as it were insensible , upon her sleepy Pillow ; seems to have given her self up to inanimadvertency and forgetfulness ; begins many good works , forgets to finish them ; Torpor corpus totum tenuit , sopor animam : A desperate insensibility hath seised upon the Members of her Body , and a deep sleep on her Senses : She is , Quasi Ecclesia moritura , non mortua ; as a dying Church , only not dead : But God shall wipe away all tears from her eyes , Ch. 7.17 . Ch. 21.4 . He hath promised it , and will perform it , which must be done ( if ever it be done ) by his writing the Name of God in the foreheads of his servants , her sons ; So may she be revived in her Off-spring . For , Fourthly ; These 144000 , in the 14th Chapter , are the same Gospel-Church redeemed , as it were , from death ; Redeemed from the Earth , saith the Text , ver . 3. Both are the same Church , but in different respects and times : For , the 144000 , in the 7th Ch. to the 9th vers . were the Church of God fed in the wilderness for 1260 years , Ch. 12.6 , 14. But these 144000 shall be the same Gospel-Church fix't upon Mount Zion , Ch. 14.1 . That 144000 , in the 7th Chapter , was Ecclesia sigillata , the sealed Church of God ; But these 144000 shall be Ecclesia conscripta , the same Gospel-Church , having the Name of God written in her forehead . That sealed Church triumphed over Primitive Apostate Rome , Ch. 18.20 . Ch. 19. to the 7th vers . This conscript-Church ( the same Church in succeeding times ) should triumph over Papal Rome , Ch. 15.2 , 3 , 4. Therefore , Both differ much in distance of time ; For that 144000 , in the 7th Chapter , were sealed long before these 144000 , in the 14th Chapter , should have the Name of God written in their foreheads . And Lastly ; They differ much ( though both the same Church in preceding and succeeding times ) in respect to things : For , Those 144000 in the 7th Chapter ( sealed above 1200 years before the Name of God should be written in the foreheads of these , their successors ) were not ( though so long before them ) called , The first-Fruits ; But these 144000 , in the 14th Chapter ( though so long after those former ) are called , The first-fruits , redeemed from the earth , and from among men , vers . 3.4 . Therefore it requires necessarily our serious disquisition to examine , For what causes these ( the conscript Church ) are called , The first-fruits so long after those in the 7th Chapter , were sealed . I answer ; Their Title teacheth us the causes of their being so called : They are called , The first-fruits , ( it seems ) because they are to be the first after ( the grand Apostacy ) that shall bring forth fruits of more visible and conspicuous Obedience to God , and good Works to Men : And the 144000 , in the 7th Chapter to the 9th vers . ( the Church sealed ) , were ( for different or contrary causes ) not called ; The first-fruits : To wit ; Because they ( during the time of the grand Apostacy ) ' did not bring forth fruits of such visible obedience to God , nor good works so apparent to Men : For , such as the Tree is , such is the Fruit ; but that Numerus sigillatus was the sealed Church ; And such must her fruits be ( sealed works ) of necessity : For a Book or Letter sealed is scarce at all legible ; And such is the love and works of that sealed Church : There 's little exemplariness in her practice for others to follow : Her works ( so weak are they , so over-grown with Weeds of evil Manners ) are scarce at all manifest : But the fruits of these first-fruits cannot but be manifest ; must of necessity , be signally manifest ; because they shall have the Name of God written in their foreheads ; And their works ( wrought in a quadruplex conformity , after the Pattern of the good Samaritan , their grand Exemplar ) shall be that Name of God written in their foreheads , exemplary and legible to all Ages and Nations . I do not absolutely state the Epoche of the sealed Church at the Commencement of the 1000 years , about the beginning of the reign of Constantius the first ; For , they are said to come out of great tribulations , which is more truly intended of their Conscript Antitype , vers . 14. Howbeit , They did then begin to come out of those tribulations , when the first Dragon began to fall ; Therefore , Their Epoche of being sealed might seem to begin then : But if they begun to be sealed ( as 't is likely they might ) at the beginning of the fall of the first Dragon ; Then they were , at first , that Woman in Heaven , clothed with the Sun , &c. Ch. 12.1 ; And the same Church that triumphed over that false-accusing , first Dragon in these words : Now is come salvation , and strength and the Kingdom of our God , and the power of his Christ : For the accuser of our brethren is scast down : vers . 10. From that time , her Graces decayed till after 400 , when she fell from Heaven , and fled into the wilderness , vers . 1 , 6 , 14. After that time she retained a great part ( though ftill decaying ) of her Primitive integrity for above 800 years ; Then her Graces grew still weaker , till they were almost wasted , and near quite spent . For Abraham put Bread , and a bottle of Water upon Hagars shoulder , and sent her away with her son : She wandered in the Wilderness till the water was spent , and the Child ready to perish , for whom she lifted up her voice and wept ; But God opened her eyes to see a Well of Water , and she gave the Lad drink , and he revived . So the Righteousness and Graces of the sealed Church , are like Hagars bottle of Water ; She also hath wandered in the Wilderness above 1200 years , till her bottle is almost spent : Well may her Children and she ( both ready to perish ) sit down and weep : But the Name of God ( written in her and their foreheads ) shall be a Fountain of living Waters to revive both her and them : For it is not an empty crackling of Thorns in a formal profession , nor the vain blaze of foolish Virgins half-performances , nor litigious contradiction , nor bold confidence in blind obedience , nor the stony-grounds shallow superficies of found Doctrine , and practice like it , nor Lo here , nor Lo there , nor the Witnesses , weak ( and that also now expiting ) Sackcloth-Prophesie , that can support the Gospel-Church , whiles she herself is shivered into Schisms and Subdivisions ; brought to the brink of the Grave ; and her Righteousness , that should sustain her , almost spent : Wherefore , A necessity ( a necessity urgent and indispensible ) even comples the Gospel-Church , and all Ministers and Magistrates , to ask of God to open their eyes , that they may see the life-redeeming River of apparent Righteousness ; and do , as Hagar and her son did , Drink , and not dye : That is ; That they may find what that sacred Name of God , in the foreheads of his servants , shall be , and seek to have it fairly transcribed in their own , that so they may be a part of those first-fruits redeemed from the Earth , vers . 3 , 4. We must , therefore , give all diligence to make this sacred Name of God sure to our selves ; to know what that life-redeeming Righteousness is , and how to work it ; But how shall we know how to work it without a pattern ? A pattern ( a perfect Patern ) is and hath been long wanting upon Earth ; where then shall we find it ? We must seek the Patern in the Mount. And I looked , and lo a Lamb stood upon Mount Sion , and with him an hundred forty and four thousand , having his Fathers Name written in their fore-heads , Chap. 14.1 . There 's the pattern in the Mount , and he that holds it forth ; The Name of God written , and the Writer of it . That Lamb was a light to the sealed-Church , at least for about a thousand years , Ch. 20.4 . But to the Conscript-Church , he shall be a Temple in her , a Pattern to her ( not for a thousand years , but ) unto all ensuing Ages ; Not by any corporal presence , but by the abundance of the Graces of his Spirit . When he was Corporally present on Earth , he was called ( in scorn by the Pharisees ) a Samaritan , and was indeed , that good Samaritan ; that left the best Pattern , upon Scripture Record , of perfect Righteousness , to all posterity , And first , Jesus said , A certain man went down from Jerusalem to Jericho , and fell among Theeves , which stripped him of his Raiment , and wounded him , and departed , leaving him half dead . And by chance there came down a certain Priest that way , and when he saw him , he passed by . And likewise a Levite , when he was at the place , came and looked on him , and passed by on the other side . But a certain Samaritan , as he journeyed , came where he was : And when he saw him , he bad compassion on him , and went to him , and bound up his wounds , pouring in Oyl and Wine , and set him on his own Beast , brought him to an Inn , and took care of him , and said to the Host , Take care of him , &c. Luke 10.30 , to 38. [ Saw him ] Not only the man , but that which was right in it self , and due to be done : For the Priest and Levite ( passing by ) saw him , but would not see to do what was right : Their seeing him signified nothing . So the Children of the Son of perdition see their neighbour ; So the sealed and true Saints commonly see their Brother . Their seeing signifies little : Inanimadvertency ( next to Avarice , if not before it ) is the root of all evil in the body of the Apostacy of Antichrist . But the wounded Man wanted speedy help : There was Veritas incomplexa , or res recta in se , that which was right in it self and due to be done : The good Samaritan ( so soon as he saw him ) made that incomplextruth ) complex ; saw and considered what he had need of : They that see and consider not , see without Eyes ; Their Eye is evil ; They see nothing , and can never do that which is right : For how can they do what they approve not ; or approve what they know not : This seems to be ( through shameful inadvertency ) the common bestial custom , well nigh , of all men , and the practise almost ( so universal is the grand Apostacy ) of all Professors : Men see , hear , and read , and mind nothing , to make it ( nor scarce that ) more than Complex . But , Secondly ; The good Samaritan did not only make that Incomplex-truth , or right in it self , Complex by taking care to know it ; but made it Triplex , had his Harp ready tuued to a conformity of will to do that right which he knew due to be done : He that takes care to know what is right to be done to other men ( & that is every mans first duty in Christian practice ) but takes no care to conform his will to do it as it should be done , doubles his iniquity , and his own just punishment : For , he that knows his Masters will , and doth it not , shall be beaten with many stripes ; Nor can such be said to be doers of the will of God , as do it without diligence , but by halves , or with unwilling minds , or without conformity of works to his will : Such works ( though commonly practised by sealed Saints ) are no part of their practice which they should persorm ; And such Professors seem so far from being those first-fruits , that they appear not to be any part of the sealed servants of God. But , Thirdly ; The good Samaritan did not only make that Incomplex-truth complex , by a conformity of the Intellect to that which was right in it self ; Nor did he only make that Complex-truth triplex , by a conformity of will to that known right ; but he made it Quadruplex , by a conformity of works to a right informed Will and Intellect ; He readily set about ( without delayes ) the discharge of that duty to God & Man : Nor did he alledg the difficulty of the mans recovery to retard his duty ; The passers-by might pretend that ; And that 's ost pretended by Hypocrites , to pass by the works of Mercy and Equity : Want of care towards others in their extremities is the cause that many are cast away , undone in their Estates , destroy'd in their sicknesses : Such Professors ( be they never so strict ) stand not with the Lamb upon Mount Sion , nor seem , indeed , to be his Disciples : For , The good Samaritan pretended no impossibility of the mans recovery to decline his duty , much less did he wound that wounded man afresh with false aspersions ; did not tell him , his covetousness , in travelling to get ill-got gain , was the cause of his calamity ; Nor retort to him in scorn , That , had he kept honest mens company , he had not faln into the hands of Theeves ; Nor did he say , such Sad distresses were evident signs he was a wicked man : To deride men in distress is high profaneness ; but to rail upon those , to whom they should do right , is most unchristian and inhumane : But most pretenders , in these times , and many ( I hope I may call them so ) sealed servants of God , make it no great matter ( that so they may decline their duty of doing right or shewing mercy ) to rail upon such ; so desperately depraved are their Manners ! And they dare invade other mens rights so far as to become Judges of their persons and actions , whom they know not , and which they do not understand . Fourthly ; Had the good Samaritan delay'd the man half-dead , he had dy'd , no doubt , outright , and he himself had past by ( as that Priest and Levite did ) his duty of doing right , or shewing mercy : Right long delay'd , is usually lost thereby , or comes ( like the repentance of Judas ) when its too late : Let none , therefore , be hearers of the Word , or knowers of the will of God only , deceiving themselves , but doers of it without delayes or defalcation . The good Samaritan ( to that end ) had his Harp well tuned ; His heart was not surfeited or overcharged with the cares and business of Antichrist , that continually resist true obedience to God , and right to men : But unsealed Locusts and Hypocrites have their hearts and hands ever over-charged with abundance of business , that they can never mind good works worth the Name of good : They therefore , are ever ready to say with Ahab ( who was an express Figure of Antichrist ) Thy servants were busie , ( very busie ) here and there , that we forgot obedience , could not remember to shew mercy , or mind to do right in a forefold conformity : These are not Harpers haviing the Harps of God , but loaded Camels that can never pass through the Eyes of Needles ; Are always fitted and prepared ( like that Priest and Levite ) to pass by all obedience to God , right and mercy to Men. And the sealed servants of God may very well make ( in a great measure ) the same excuse and say , Thy servants are ever so busie ( minding Earthly things , or having our hearts devoutly set upon serious Formalities ) that we have not leisure to look after the life of Religion , and power of Godliness , practised in a fourfold conformity ; Nor did we ever imagine that any such practice ( though now we perceive it ) had been in being : Mercy and Right we mind not ; or we mind such duties but as Moral Works , not worth the minding : These ( though the sealed servants of God ) take not ( or very little ) the example of their Practice from the Patern of the Lamb upon Mount Sion , but ( so prevalent is the Power of the grand Apostacy even in Saints ) from the customes and manners of men : But this Chorus incontaminatus , or conscript-number , must make the works of the Lamb ( not the manners of men ) the Patern of their Christian practice , which above all things calls for our further consideration . Fifthly ; We find not that the good Samaritan did summon near neighbours to make a Rate to relieve the wounded man , and so let him ( whiles they through covetousness could not agree ) be lost , but defray'd the whole charge himself : but the sealed servants of God differ far from his practice , and either omit good Works , or must have perhaps , an hundred to co-adjoyn in Copartnership to perform half a good work , at three half-pence charge ; And unless many do joyn , will not have ( no by no means ) any hand in it : Such as thus learn Christ , shew not themselves , by their practice , to be the sealed servants of God , much less to have his Name written in their foreheads : But the good Samaritan manifestly condemned such multipartite practice of shriveled and sordid tenacity , by his own example : He ( not seeking assistance from others , where it needed not ) expended the whole charge himself , in doing that good work to the wounded man , compleated a perfect Patern in a quadruplex-conformity . Sixthly ; He took care of him ( saith the Text ) and said to the Host ; Take care of him . Care is , to all good works , the Girdle of Truth , without which they are neither true nor good : Had not the good Samaritan ( though he had done all he did besides ) taken care of him , he had wholly omitted his Christian duty : For , as Faith without Charity , is dead ; so Charity without care is dead ; A true christian care to do good is the edge of Charity and the life of it . It 's the grand misery and mistake of Men and Saints , to do , perhaps , many good works carelesly , whereby they become ( not good works but ) deceits : Such works ( though commonly practised by sealed or Wilderness-Saints ) are far from that practice which they should perform ; but are the proper works of the members of of Antichrist and the Characters of them : By those Characters , therefore , we shall discover who are ( or appear to be ) careless Professors , and who are careful in the practice of Christianity . And first , They that are careless to collect and consider the incomplex-principles of right in it self , are careless in their conversations , and cannot come to the knowledge of the Truth in Practice : These Incomplex-principles ( rightly collected ) are the Basis and Grounds of all Mercy and Equity to Men ; And that which the Scriptures , and we commonly , call , The cause of any man ( Plantiff or Defendent ) stated : Neither doth the cause of the Widow ( saith the Text ) come unto them , Isa . 1.23 . That is , They do not collect nor consider the Incomplex-principles , aforesaid , of Mercy and Equity : Such Professors , Judges , or Magistrates ( it matters not what their Church-Society , Sect , or their repute for Learning , Strictness or Religion is ) are corrupt and unjust Professors , and ( at least in appearance ) Members of Antichrist : But we shall illustrate the Premises , for the Reader 's better understanding , by one or two Examples . And first . A Prophet's poor Widow made her address to Elisha , and ( stating her own cause her self ) thus laid down the principles of Right in it self , necessary and due to be satisfied unto her ; Thy servant , my Husband ( said she ) is dead , 2 King. 4.1 . There 's the Cui ( a desolate Widow ) to whom mercy and equity was due to be done . A second Incomplex-right in it self was , A quo , or from whom ( which is implyed in the same words of the poor Widow ) To wit , Prophet , who was principally concern'd , and bound both by the Levitical Law , and by the royal Law of Love , to make her Incomplex-condition , Complex , or to take notice of it , and duly consider it , Levit. 25.35 . to the end : Deut. 15.8 , 11. A third Incomplex-right is exprest in these words ; Thou knowest that thy servant ( that Widow's late Husband ) did fear the Lord : That was a further tye ( though he must do right and shew mercy to all men ) to the Prophet , to make her condition Complex , or to have full knowledge of it . A fourth Principium praecognoscendum , or truth in it self , which the Prophet was bound to know , is exprest in these words ; And the Creditor is come to take unto him my two sons to be bondmen . These Principia praecognoscenda , or Truths in themselves ( thus lay'd down ) were the Cause of the poor Widow stated before the Prophet ; And they that are not truly careful and diligent to know and rightly apprehend the causes of Plantiffs or Defendents ( stated by word or writing ) are unjust Judges , corrupt Magistrates , careless Christians , & make themselves ( at least appear to be ) the Members of Antichrist : The cause of the Poor , of the Widow , of the Fatherless , and of strangers in distress , comes not before those careless Christians , nor can they discharge any duty of Mercy or Equity to men . But the Prophet did not tell the poor Widow , she was a trouble to him , or that he was busie about matters of much higher concernment , nor did he bid her come two moneths hence and talk with him ; Nor tell her ( to encourage her ) he would move it to friends at his best leisure ( as many Professors commonly do ) and at last , perhaps , revolt from all he had promis'd to little purpose , and she expected : But he immediatly bid her borrow many Vessels , and pour Oyl , out of a Vial she had , into those Vessels , and ( filling them with Oyl ) sell so much as would pay her Creditors , and live her self upon the rest . Thus the Prophet took effectual care to make the poor Widows Incomplex cause Complex , or to take full cognizance of it . Secondly : He took care to make her Complex ( or by him known ) cause , Triplex , by conforming his will ( that he might relieve her ) to his right informed intellect . Thirdly ; He took care to conform his works to his right-informed will and intellect , wherein he had due respect to another , incomplex-right , To wit , Quantum : The fruit of his charitable care was not a fragment or piece of a good work , nor an half-performance , but a plenary supply of full relief to all her wants with due respect to all Principles of Right in it self : Such works only are Christian , and shall be the practice of that incontaminate company of conscript Harpers , that shall be found without fault in Gods sight . We shall shew a contrary Patern in Pilat's careless practice ; Pilate was careful to do right by halves , or but half careful : Christ's Cause came under his disquisition . The first incomplex Truth , in his Cause , was , that he was blameless , or without fault : Pilate made that Truth in it self , half-complex , or took half cognizance of it : For he ( having examined him ) said thrice , I fina in him no failt . John 18.38 , Ch. 19.4 . Luke 23.4 . He was willing to release him , but not effectually careful to do it : For ( overpowered by his adversaries importunities ) he gave sentence to put him to death : So , all Laodicean ( half hot , half cold ; half careless , half careful ) Spurious Professors ( though never so strict , devout , or zealous ) will but talk , trisle , cavil , delay ; promise , not perform ; practise by halves , falsifie , forget , or before they begin , be weary of well doing , and thereby wear out the Saints of the most high , and destroy his faithfullest Witnesses , as Pilate ( by like practices ) caused Christ to be put to death : For , All Professors , Judges , and Magistrates ( half-careful only to collect and consider the Systems of Incomplex-causes ) cannot expect to exceed Pilat's unjust practice , by whom our Lord was crucified . Had Pilate been faithfully careful to do right , he had not regarded the Jews favour , nor been ( by any business or other means ) drawn or deterr'd from doing of it . A second Incomplex-Truth in Christs Cause , was ; That the Scribes and Elders ( as Judas had betray'd him to them through covetousness ) had delivered him into Pilates hands out of envy ; who was but half-careful to make this Truth it self , Complex , or to know it : He knew ( saith the Text ) that for envy they had delivered him , Mat. 27.18 . But his care to know the cause of Christ was but by halves . For , To this end ( said our blessed Saviour ) was I born , and for this cause came I into the world , that I should bear witness unto the truth , John 18.37 , 38. This is the final cause and supreme end , for which Christ was Incarnate , Man created , Saints regenerated ; That they should bear witness to the Truth in Words and Works ; Not in words only , as the leaves of a fruitless Tree , but in works also , as the Fruits : All hearing , reading , preaching , praying are but subordinate duties to this supreme end : That they should let their works ( wrought in a foursold conformity ) so shine before men , that they ( seeing them ) may glorisie God , must be every mans chief christian care . But Pilate ( though much more careful than many strict and Orthodox Professors are ) was scarce so much as half-careful to make Christs Cause and this Truth in it self , Complex or known to himself : What is Truth ( said Pilate ) and , when he had so said , he ( staid not for an answer , but ) went out again to the Jews , and said unto them ; I find in him no fault at all , John 18.38 . What is Truth ? ] A cursory careless Question of regardless Pilate ! Si licet exemplis in parvo grandibus uti , If we may ( by the Patern of one man ) manifest the practice of many ; If we may ( by the example of one Heathen ) express the Manners , almost , of all Modern Christians ; Then this is their manner of advancing Virtue , and the way of their seeking the Truth : Sic virtutis Alumni sumus , sic Veritatem quaerimus ! Men and many Saints are now ( as Pilate was ) more cursory , swister than Asahel in running : Doth the cause of the Widow , of the Fatherless , of the stranger come before them ? They can run by it , or glide over it , and take no notice of it : Is any thing spoken to them ? They can run over it by a rash answer before they hear it : Is any work in writing ( requisite to refel errours , to reform manners ) offered to them ? They can run by it , or run over it ( by a cursory reading ) and never understand it : Is any man faln amongst Thieves and wounded like the Wayfaring man ? They can run by him and never mind him : Is any thing , that is right in it self , laid before them ? They can run by it , and take no notice of it : What may I say of such men , of such Saints , but this ? Their feet are swift ( too swift ) to shed blood : These are not the works of the good Samaritan ; This is the practice of Pilate . Pilate examined Christ once with some seeming meekness , and sobriety : Thrice did he justifie him as a man in whom he had found no fault : Once he washed his hands in water before the multitude , to signifie his guiltlessness of his innocent blood : Five times did he refist the rash violence of that blind zealous Councel : What Professor now , or , perhaps , what Saint , would take that care and pains ( that Pilate took for Christ ) for the most innocent man manifestly injured ? Pilate took care ( for the Pharisees did not ) not to credit Christ's false-accusers , and found them Lyars ; but Professors now ( and , I am affraid , I may say , many sealed Saints ) take little or no care how they credit false accusers , according to Scripture-Rule , Deut. 19.16 , 17 , 18 , 19. But they , by believing their lyes ( they seeming to them devout and zealous ) justifie the wicked , and condemn the most innocent ; wherefore eveu Pilate ( by whose wicked Sentence Christ was condemned and crucified ) shall rise up in judgment and condemn many careless Modern Professors and Saints . But the good Samaritan was faithfully careful to do all good works in a fourfold-conformity : He took care for him ( saith the Text ) and said to the Host , Take care of him . Go and do likewise , said Christ to all Saints and Professors in all Ages and Nations . Lastly , Had the good Samaritan poured Wine & Oyl into the wounds of the Way-fairing man , had he bound up his Wounds ; had he also given him Money for his relief with a liberal hand , and had so left him ; He had , no doubt , perished in the place , and had been re-exposed to Robbers to kill him outright for that money ( for all times aftord many Theeves , sew Samaritans ) Such careless care and helpless half-help had not exceeded the Righteousness and Mercy of Locusts & Hypocrites ; And such pains and expences had but been the price ( the blackest Simony ) of exemption from performing good Works : For , Simon the Sorcerer , sought to purchase the gifts of the Holy Ghost with money ; But double-minded men deceive themselves , and deceive others with far more depraved Simony , in seeking to purchase , by careless half-performances ( not the gifts of the Holy Ghost , but ) their exemption from them , or from bringing forth the fruits of them . The Man of Sin is a man of mistakes and deceits ; His coming and continuance was with all deceivableness ; But this is the Master-piece of deceit ( Saints scarce excepted ) in that son of perdition , That his Members mistake the purchase of their exemption from good Manner , by half-performances , for true Christian-practice . False sincerity ( the Parent of half-performances ) is the Fountain of Deceits in the Apostacy of Antichrist , and is , it self , a deficiency in the knowledg of that Incomplex-truth of degree or quantity , and in conforming the Will to the knowledg of it : Lovest thou me ( said Christ to Peter ) more than these ? That is ; Than these Earthly or Wordly things : Covetous Professors deceive themselves , but can never be sincere , nor their practice more than half-performances . Peter , lovest thou me ( said Christ ) ? Peter reply'd , Lord , thou knowest that I love thee . Feed my sheep , said Christ . And so he said thrice . Covetous professors can never be sincere , nor fit to feed Christ's sheep : For , Covetousness is quite contrary to sincerity , which is the Superlative degree in the quantity of love , pains , and expences to promote the Truth in Doctrine and Practice : Had Peter loved the things of this life as much as the living God , or as much as his Kingdom and the righteousness thereof , he had not been sincere , but an Hypocrite in his heart , and his Religious actions had been but Hypocritical half-performances . Half-performances ( or a constant falling short of the quantity of love , care , pains , or expences to practice good works ) are the fruits and infallible Characters of Hypocrites , and do denote , in incult , barren Wilderness-Saints ( that commonly perform such works ) great want of sincerity . Sincerity is a sufficient care , pains , and expence to perform good works in a fourfold conformity , and such practice is the express command of God , Deut. 15.7 , 8. Thou shalt open thine hand wide to thy poor brother , and shalt surely lend him sufficiēnt for his need : Thou shalt surely give him , and thine heart shall not be grieved , vers . 10. Shalt surely lend him sufficient ] Sufficient care , pains and charge is the substance of sincerity , and the due measure of Right and Mercy , as we shewed in the foresaid examples of Elisha and the good Samaritan : But Quantum deficit , deficient care , pains , and charge , is the false measure of Impostors in the Apostacy of Antichrist ; And the fruit of it , the deceitful price of exemption from the practice of good Manners : Almost all Professors , and many Saints , much deceive themselves by being of this or that Sect , or Church-Society , and , by being therein vainly consident ; whereas a Sect signifies nothing ; But sincerity is the substance of true obedience . Saul ( so desperately deceitful are half-performances ) paid a large price of exemption from obedience to God , and doing good to himself , his Country and Family : He went , saw , and overcame Amaleck as God commanded , brought away their best Catcle , &c. Who could ( nor could he himself ) imagine that more to please God could be done that service ? Nor scarce could Samuel beat him out of the strong confidence of that misbelief , But Samuel told him , that all that large price of exemption ( for it seemed to exceed an half-performance ) from true obedience , was as Witchcraft and Rebellion . Why as Witchcraft ? Because half-performances deceive unsealed Hypocrites more than Witchcraft , and would deceive ( were it possible ) the very Elect : But the practice of the good Samaritan is a perfect Patern in a fourfold conformity for all Men and Nations to follow , having due respect to all the Principles of right in it self : A Quo , Quid , Cui , Quantum , Quoties , &c. And such Works ( and they only ) are the sacred Harmony of the Harps of God. And I looked , and lo , a Lamb stood upon Mount Sion , &c. ] We shall ( and so conclude the first Part of this Treatise ) further enquire ; First , Who that Lamb is . Secondly , What is here meant by Mount Sion . Thirdly , Who those Harpers shall be . Fourthly , Why they are called the first-fruits . Fifthly , What is meant by those Harps of God. And first , That the Lamb on Mount Sion shall be Christ , is not doubted ( I suppose ) nor deny'd by any : Not that Christ shall then stand , corporally , in his Hypostatical person there , or any where else upon Earth ( either for 1000 years , or more , or less time ) when these 144000 shall attend him ; But , by the Lamb , in this Text , is meant Christ's Substitutes ( his revived Witnesses , Religious Ministers and Magistrates ) raised from the sleep of Spiritual Death to the Life of Animadvertency , and to mind to do right and shew mercy ( after the Patern of the good Samaritan ) in a fourfold Conformity , which only is Christian true practice : For , As Michael and his Angels are said to fight with the first Dragon , And to bind him , &c. Ch. 12.7 . Ch. 20.2 . It was Michael's Delegates and Substitutes ( Constantin with his Armies and Officers ) that fought ( and not Michael personally and literally ) on Earth ; So the Lamb , in the Text , upon Mount Sion , shall be his Witnesses and Representatives ( Religious Kings and Ministers ) standing firm ( as upon Mount Sion ) upon lasting Principles of sound Faith and good Manners : Nor was it God and Christ literally ( but the said Substitutes with their Successors ) that reigned on Earth , when the 1000 years began , Ch. 12.10 . Nor shall God and the Lamb literally ( but their Representatives ) be the Temple in the conscript-City of God , Ch. 21.22 . Secondly , We shall further enquire who this conscript-number ( that shall accompany the Lamb ) shall be , and see wherein they differ from Locusts and Hypocrites . And first , They clearly appear to be the Gospel-Church ( after lier Wilderness-Pilgrimage ) brought to , and built upon immoveable Foundatious of Truth and Peace : For two Texts , in one and the same Chapter , expresly tell us , That the Woman fled into the Wilderness , and was to remain there at least 1260 dayes ( dayes annual ) which are 1260 years , Ch. 12.6 , 14. And ( the duration of that Desert-condition by her finished ) we find her ( immediately , or very soon after ) firmly seated upon Mount Sion : And it is well known to all , that know any thing , that Mount Sion was never in the Wilderness . Ch. 11.11 , 13 , 15. Ch. 13.18 Ch. 14.1 . That Mount was the Type-Seat of true Worship ; This the Antitype : That for a time ; This till time be no more : That was literal ; This shall be Spiritual : To wit , Lasting and inviolable Principles of true Faith and good Manners , whereon the Gospel-Church ( firmly built ) shall perform true obedience to God , and good Works to Men in a fourfold conformity . Therefore , Locusts and Hypocrites can be none of this couscript-company ; their Harps of pride , strife , and ignorance ( if such Instruments can be called Harps ) sound forth rash and foolish questions , cavils and impugnations against that which is right ; Their works ( and true Saints , too off , practice the same ) are torn Sacrifices , clypt fragments , half-performances , good beginnings never finished , works of negligence , and careless forgetfulness , or wicked exemptions from good works : They scatter some fragments ( the worst Simony ) to be rid of doing good , whiles they relieve the poor , reward the well-deserving , but strengthen not their hands ( as Sodom did not ) by relieving or rewarding of them : Their works ( not performed in a fourfold couformity ) are contrary to the Patern in the Mount , and the practice of the good Samaritan ; Therefore ( being laid in the ballance ) they are ever found wanting . This company ( having the Name of God in their foreheads ) may be called , Coetus Virgineus , vel Chorus incontaminatus , the Virgin or undefiled company ; These were not defiled with women ( saith the Text ) for they were Virgins , vers . 4. They seem to differ from the Profuga or sealed Church , only , as Christ , transfigured in the Mount , differed from what he was before : Christ in the Mount , was not another man , but a Man ( the same Christ ) of another manner ; So these 144000 , conscript in the Mount , shall be the same Gospel-Church , that was sealed before , that fled into the Wilderness , and was fed there for 1260 years ; Not , for matter , another Church , but a Church of other manners , transfigured as it were , in the Mount of God , and not floating ( as the Ark in the flood ) upon unstable waters ; not driven to and fro with every wind of false Doctrine and different Opinion ; not broken by proad Billows of swelling Schisms and Subdivisions , but shall be immovably fixt ( like the Ark at last ) upon a sure Rock which can never be shaken . Many rich , Prophetick-promises to the Gospel-Church are held forth in the 7th Chapter from the ninth verse to the end ; But those manifold promises of the richest mercies seem to be made , chiefly to the conscript-Church ; and were not so fully fulfilled to the sealed servants of God in that Chapter ; For , after the sealing of them , the Text saith ; After this I beheld , and loe , a great multitude , &c. vers . 9. For , as God did not begin to smite Egypt with the Plagues of Excision , till his people were first sealed , in the Fronts or Door-posts of their habitations , with the blood of the Lamb , Exod , 12. So these ( their penultimate Antitype ) were first sealed in their foreheads before God smote Imperial and Apostate Rome about the beginning of the fifth Century : But , as his Prototype sealed servants ( the people of Israel ) finished forty two journeys in the literal Wilderness ; So these sealed servants of God in the 7th Chapter , were to fulfill forty two moneths Prophetical ( 1260 years ) in the Spiritual Wilderness , before they should stand with the Lamb upon Mount Sion , Ch. 11.2 . Ch. 12 , 6.14 . Ch. 13.5 . That Type-Wilderness was the place of provocation , wherein those ( in a figure sealed ) servants of God ( erring in their hearts , and not knowing the wayes of God ) provoked him to anger , and they all perished in that place for their provocations ; That Type-Desert was a literal , local , barren part of the World : But this Antitype-wilderness is less literal , more spiritual , no less barren in good works , and is ( in the Aggregate of it ) the whole World : For , the Prototype , Apostate-Church was driven out of Paradise into the barren World , that brought forth ( as a curse laid upon it ) Bryars and Thorns : And the Antitype revolted Woman ( the Gospel-Church ) fled from Heaven ( her Primitive stations ) and was driven thence into the Wilderness ( this wicked World ) where evil Beasts ( Heathens , Hereticks , and proud and blind Hypocrites ) in habit , and which is an inextricable Labyrinth of investigable intanglements , and wayes all overgrown with Briers and Thorns of the Cares and Pride of this life ; A place where the sealed servants of God habituate themselves to err in their hearts , and to be ignorant of his ways with all confidence , and continually provoke him to anger . But , The Gospel Church was not to continue scatrered over all this Spiritual Wilderness , but to be more strictly confined for 1260 years , to her more pecular place there , prepared of God. The p●●ce prepared in the literal Wilderness , was Egypt , as we shall , in the sequel , fully shew . Another Prophetick-place prepared of God ( and that more Mystical ) was the Apostate body of Israel , or they in their journeys and places of their pitc●●ng their Tents ; For all Israel above twenty years old ( about four excepted ) fell away ( when the faithless Spies brought evil reports upon the Land of Promise ) from Faith and Obedience : That Apostate body was a place prepared of God to preserve his truly sealed servants : So the Papal-Apostacy , and her subdivisions ( such at least as held the Homousian Faith ) were the Antitype-place prepared of God to preserve his truly sealed servants for 1260 years . But these 144000 , upon Mount Sion , shall not need any place prepared in the Wilderness , to preserve them , because they themselves shall not be there ; Nor shall they need a body of Death ( the body of the Apostacy of Antichrist ) to preserve ( as the Fish did Jonah ) their lives from death ; But they shall have the Name of God written in their foreheads ; And that name ( true practice in a fourfold conformity ) shall be a strong Tower to desend them from all distresses : Nor shall that Name of God ( the vivid practice of the power of Godliness ) be an Anchor in a storm , but an impreguable Rock , above all Seas , which storms can never reach . Paul's Ship , wherein he sailed , was long driven to and fro ; dash't with impetuous storms , at last split in pieces ; The passengers got its brokenboards to bring them to shore ; And the Profuga , Gospel-Church , that fled from the Serpent for 1260 years , hath been long driven ( too much like Pauls ship ) to and fro , broken with violent storms , and is now ready ( by dashing billows of dissenting brethren ) to split inpieces . But these 144000 upon Mount Sion shall not need to fear Sea-storms of tribulations , or persecutions , because there shall be no more Sea , saith the Text , Chapter 21.1 . No more Sea ] That is , No more coaltern persecutions betwixt Professors of different perswasions , nor tempestuous dashings of civil Divisions , nor any more distresses ( as formerly ) for faithless disobedience : So the whole World , in time of the flood , was a stormy-Sea , wherein the Ark ( the Prototype-Church ) was driven ; But , when it rested on Ararat , there was no more Sea of dashing billows against that weather-beaten Type ; And so the sealed , Wilderness-Church , hath been driven to and fro ( though her first 800 years were more favourable ) for about 1260 years , as in a troubled Sea ; But , when she shall arrive upon Mount Sion , there shall be no more Sea : Righteousness delivereth from death ; But her righteousness of a four-fold conformity ( which only is the fruit of true Faith ) shall deliver her from all future Sea-storms and Shipwracks . But this righteousness is much more difficult to be done , than the righteousness of formal Professors , and far different from the promiscuous , clypt , and defalked righteousness of such true Saints , whose Harps are ever out of tune . For , Formalists and Hypocrites ( nor are true Saints free from this fault ) really imagine , that the way to work true Gospel-righteousness is obvious to any ; Every man ( they think ) may do it without much direction for any difficulty therein : The ground of this , almost general , misconceit is this ; They mistake the deceiveableness of unrighteousness for the Righteousness of Saints , and the Gold-like Crowns of Locusts for the Name of the living God written in the foreheads of his servants ; And this righteousness ( mistaken for true ) is most easie to be done by the most indocible : It s most easie for men to pretend Religion , and practise none ; To profess to witness the Truth and testifie lies in words and works ; or to witness it in both with those delayes , and such slackness or partiality , that it profits none ; To take much care to come to the knowledge of the Truth in the Doctrine of Faith and Manners , and be deceived , but not to come to the knowledge of the Truth in practice , that they may be saved : This is Doctrina dedocenda . Doctrine to be learn't at least to better ends . To pass heady censures , and practise actions of precipitate rashness , which even Heathens abhor , is ( as bestial ) abhorred of God : Our Law ( said an Heathen ) condemns no man unheard ; But corrupt , careless , true Christians , can , and commonly do , condemn ( Indictâ causâ , inaudito viro ) any man or thing unseen and unheard : But no Law , Literature , nor Religion , nor strict Profession , nor sound Doctrine ; No Gifts nor Parts can bind or debar unsealed evil-Beasts from this barbarous frenzy , which the Laws , even of wicked Heathens , allow not ; and which makes men more bruitish than the worst Heathens : This desperate wickedness of barbarous folly ( so easie it is to be learn't ) is little less frequent , nor less esteemed for true Righteousness , than it was by the Pharisees , who ( by this temerity of blind Hypocrisie ) condemned and crucified the King of Righteousness . But the Righteousness of this Chorus Virgineus ( contrary to the Crowns of Locusts , deceits of Hypocrites , and the dangerous diversious of corrupt , careless , true Christians ) shall be ( as the Text infers ) every way conform to that which is right : Therefore it must be ( for difficilia quae pulcra ) far more difficult to be attained and practised . These were not defiled with women ( saith the Text ) for they are Virgins : That is ; They shall not pollute themselves with the false Doctrines and foolish Opinions of Erroneous Professors , nor espouse their works : Their works shall not be ( like the fruits of Formalists ) withered for want of Rain , nor blasted with the Wind , but be good and perfect fruits of a foursold conformity , well-pleasing to God , and profitable to Man ; For , so their site , position , and number import : We find them not wandering in the Wilderness , nor sitting under shadows of Death , as they did before , when the Woman fled into the Wilderness , and her Witnesses were killed for 1260 years , Revel . 12.6 , 14. Ch. 11.7 , 9 , 11. But we find them situate and built ( standing no doubt , after the Patern of the Lamb ) upon Mount Sion , where Solomons Temple was built , and so the Antitype of it , Ch. 14.1 . For , We find their number to be 144000 , Ch. 14.1 , 3. And the quadrate dimensions of Solomons Temple were 144000 Cubits , thus cast up . It s length ( 60 Cubits ) multiply'd by its breadth ( 20 Cubits ) makes its product 1200 Cubits , which multiply'd by 30 Cubits ( the heighth of it ) makes 36000 Cubits , whose square is 144000 Cubits ; And we find this sacred company to be 144000 , & to stand upon Mount Sion : That is , To be the Antitype of Solomons Temple , or the true Gospel-Church returned out of the Wilderness and turned back to obedience : That is , To have the Name of the Father of the Lamb written in their foreheads : which necessarily infers , That this Caetus Virgineus must needs be , Chorus Agni , the Church of Christ : That is , The City of God re-built upon Mount Sion : To wit ; upon inviolable Principles of Truth in Faith and Manners . For , Secondly , Both their number and position imports a Quadruplex-conformity in practice : For this City ( saith the Text ) lieth four-square in 12000 furlongs , Ch. 21.16 . It s Quadrate Dimensions ( it 's so easie and evident , that it needs no casting up ) are 144000 furlongs ; which principally imports , That the Righteousness of this Chorus incontaminatus should be of a Quadruplex-conformity , or every way conform to that which is Right in it self ; A righteousness of arduous industry and acquisition , directly contrary to the Goldlike-Crowns and deceits of Locusts and Hypocrites . Thirdly , The Name of God shall be in the foreheads of his servants ( the inhabitants of this holy City ) saith the Text , Chap. 22.4 . And his Name shall be written in the foreheads of these 144000 , Ch. 14.1 . Therefore , these 144000 shall be that City of God. I omit , for brevity , many other comparityes betwixt this conscript 144000 , Ch. 14. and the holy City , Ch. 21. The Position of the Prototype twelve Tribes about the Tabernacle was in a fourfold figure ; And their Antitype , this 144000 ( Ch. 14. ) are of a square number ; And the holy City , Ch. 21. is to be both of a quadrate number and figure ; And this fourfold congruity betwixt both ( in their number , in the Name of God , in the place of that Name , and in their quadrate position ) signally proves that these 144000 ( Ch. 14. ) shall be the same City of God , Ch. 21. And likewise that the practice of that quadrate polity ( for such as the Tree is , such is the Fruit ) shall be a righteousness of a quadruplex or fourfold conformity , which only ( or what tends thereunto ) is substantial and true Righteousness ; All other is but deceits . We have already shown who that Lamb upon Mount Sion , shall be . Secondly , Who these conscript first-fruits , that shall attend him , are to be . And , Thirdly , We shall further enquire , why this conscriptcompany is called , The first-fruits redeemed , &c. Or from what , and for what they shall be so redeemed ? And first from what they shall be redeemed ; To which I answer : They shall be redeemed from doing the works of Heathens and Hypocrites , that are contrary to Gospel-rule ; And from those obscure , commixt works of proud , careless , true Christians , that are inconform to Christs Commands , and render them ( though true Saints ) doubtful to themselves and others whether they be such or not . Secondly , We shall enquire ; for what they should be thus redeemed ? The Text , expresly answers this demand in these words : These are the first-fruits : That is , They should be thus redeemed to be the first-fruits , or foregoing examples for all Ages to follow : To wit ; To draw the Nations ( both Heathens , Sects , and Saints ) to practise good works , conform to that which is right in it self : For the works of Hypocrites have no power to draw others to practise sincere obedience , because they ( by their works ) give not , nor can give any good examples for Papists , Jews , or Turks to follow . Nor can careless , true Christians , corrupt in Manners , draw others , nor be drawn without those first-fruits , for them to run after their examples : Therefore , All Sects and Nations ( without these first-fruits , and the Lamb for their Patern ) must remain ( statu quo prius ) ever unconverted , never truly united ; but be as they are and long have been ; Or be ( if that be possible ) worse than ever they were : Sic subitò deterrima , deteriora si sint , sequentur Saecula : For , corrupt , careless , slothful , true Christians cannot run , nor draw others to run the ways of Gods Commands : They ( though their Doctrine were most sound , they strict , and devour , their gists great and many ) have more need to be drawn , than power to draw others by their examples : Their drawing is rather a drawing back of themselves , and a with-holding of others from pressing forwards : For , the proud , covetous , careless , conversations of such true Saints have no attractive force to good , draw forceably to evil : Their slothful pains of careless Levity , Pride and Avarice are usually fond , and rash impugnations of censorious ignorance against the practice of that which is right : Therefore the secret and scarce discerned Graces of such true Saints are too feeble to draw others by solid Doctrine or depth of Knowledge which they never seek after ; Or by good examples , which they never give : These are no attractive first-fruits , though they may ( in due time ) be drawn by them , But The Righteousness of these first fruits shall be ( opposite to the works of darkness ) Justitia manifesta , works of Light , made thereby manifest , and ( for that cause ) forceable to draw : he Nations ( Men , Sects and Saints ) to God , and to bind the attentive ears of all to hearken and obey by its delicious harmony . Nor shall that sacred company serve for Paterns of practice to posterity , but be Gnomon judicij vel Norma judicandi , the Rule of Right Judgment to all Saints , Sects , and Professors that pretend to extraordinary gifts of the Spirit of God , and to be endowed with power from above , above their brethren of present or former times : Such may try and judge themselves , and discern and be discerned by others ( in a very large measure ) whether they be led by the spirit of delusion , or by the Spirit of Truth and Sobriety : For , The Gospel-Church was to be in the Wilderness ( vailed in great obscurity , involved in great distresses , and decaying daily in Graces ) for 1260 years , and until these first-fruits ( her Off-spring ) should begin to stand upon Mount Sion : Therefore , all Sects and Professors , that pretend to be endowed , extraordinarily , with Gifts and Power from above before this time expire , appear , inevitably , and may appear to themselves ( by undeniable Record of Sacred Scripture ) to be , so far Impostors , and Seducers of others : For ( if the first-fruits are , in future , to come , then ) these pretenders ( incult , and careless of true Christian practice ) cannot be the first-fruits for others to follow : Such Professors cry up ( with vain acclamations ) old Errors and Deceits , for new Lights ; and are , so far , found lyars . We shall now enquire , Fourthly , What is here meant by Mount Sion in the Text ? It s Type had its higher and lower parts : It s higher part contained Moriab , Sion and Calvary : On Moriab stood the Temple ; On Sion was the Tower and City of David ; On Calvary was Christ crucified : Jerusalem was built on the lower part of it : The upper and lower parts had the denomination ( from its highest part ) of Mount Sion . Sion and Sinai are Synantitheses , or directly contrary ; So was the Wilderness and the Land of Promise . As Jerusalem was the Metropolis of the Land of promise , and Sion the chief place of note therein ; So Sinai was the Head and Symbole of the barren Wilderness : Their disparities appear thus expresly from the Text. Tell me ( saith the Apostle ) Do ye not hear the Law ? for is written , That Abraliam bad two sons , the one by the Bond-Maid , the other by a Free-Woman : which things are an Allegory ; For these are the two Covenants : The one from Mount Sinai , which is Hagar , and engendreth to bondage : But he of the Free-woman was by Promise : And Jerusalem above ( the Mother of us all ) is free . The Mother of us all ] That is , of all Sarah's Seed , the sens of promise : Wherefore Sion and Sinai ( as Types ) differed , as Hagar and Sarah ; as the two Covenants , as Grace and the Law , Life and Death , Bondage and Freedom . Type - Sion was a threefold foundation ( the substructure of the Temple , of the City of God , of the City of David ) Thither the twelve Tribes came to keep the Passover : Therefore , Type - Sion was a Figure of the Foundation of the Church of God , and a literal place ; But Spiritual - Sion ( no literal place ) shall be the Antitype-foundation of the Gospel-Church : For the Lamb , and with him 144000 , having his Fathers Name written in their foreheads , shall stand there , Ch. 14.1 . The Foundation of the Church of God is transcendent . Secondly , Derivative . The Transcendent Substructure is , Deus in Christo pacatus , God reconcil'd in Christ : This Foundation ( the Rock and Pillar of Truth from eternity ) stands for ever . The Derivative Foundation of the Gospel-Church is the knowledge and love of the Truth , or a fruitful Faith in the Promises of God through Christ : Christ said to his Disciples , But who say ye that I am ? Peter said , Thou art Christ the Son of the living God. Jesus answered ; Thou art Peter , and upon this Rock will I build my Church , Matth. 16.15 . This Derivative foundation of the Gospel-Church was the Faith which Peter confessed ; and it had respect to and was built upon that first and transcendent Foundation : This Derivative Foundation ( a living and fruitful Faith ) shall be that Mount Sion , ( Ch. 14. ) where those conscript 144000 ( the Antitype of Solomons Temple ) shall stand , and whereon the City of God shall be built , Chap. 21.2 . The Prophetick-promises are express , and the Texts full and clear that prove it ; which notwithstanding , many may object and say , That this Foundation was laid long before . The Assertion I confess , and grant that this foundation was laid long before , even in the Primitive times : But a falling away was to come , and a departing from the Faith , 1 Thess . 2. 1 Tim. 4.1 . For the Church ( at least in a very large measure ) forsook the Rock of her safety ( the Foundation of her standing ) fell from Heaven ( where she stood ) and fled into the Wilderness for 1260 years , Revel . 12.1 , 6 , 14. So the Prototype-Church ( Jacobs family ) fell away , departed out of the Land of Promise , fled into the Wilderness , and into her place there prepared of God : To wit , Egypt ( the most barren place in that Wilderness , were it not miraculously prepared of God , and as it were in the middle of it ) and returning thence , through part of the Wilderness , turned aside there also ; They were then far remote , and long removed from the Type-foundation ( Sion literal ) where Abraham would have offered his son , Melchizedeck was King of Righteousness , and where the Lord was twice seen in abundant Grace and Mercy . So their Antitype ( the Gospel-Church ) was long removed ( as aforesaid ) into the Spiritual Wilderness , from the foundation of her standing : But as many of the captives carried to Babylon , were mindful of Sion , and would not forget Jerusalem , Psal . 137.5 , 6. So some of the faln servants of God in the Gospel-Church , have had some weak desires of Sions welfare , and are somewhat ( though very little ) mindful of their first foundation : But ( may some say ) this foundation ( Faith in the Promises ) stands still firm . I Answer , Sion stood ( after the City and Temple , built upon it , were turned to ashes ) but it was left desolate , the living were departed , the dead only and the slain were left there , as the Lamentatious declare at large . And so the Faith of the Antitype revolted-Church , in the Spiritual Wilderness , was , and is a desolate Faith , a Faith fruitless ( or far from being fruitful ) in the practice of good Manners , and , at least , drawing near to a dead Faith ; and therefore no way fit to be the Foundation of the Gospel-Church adorned to be the Lambs Bride , Ch. 21.9 . But Antiype - Sion shall be a fruitful Foundation , a living Faith , giving life to the City of God that shall be built thereon : For , Such as the Tree is , such is the Fruit ; and such as this Foundation , shall be the Superstructure upon it : But these 144000 ( the Antitype of Solomons Temple built thereon ) shall be undefiled and withour fault , saith the Text , vers . 4.5 . That is , Their Righteousness shall be so perfect in a fourfold conformity ( but there is no man that sinneth not , I Kings 8.4 , 6 : ) that it shall be a sweet Savour and a Sacrifice well-pleasing to God : But the Faith of the Gospel , Wilderness-Church is ( as was that of her Prototype ) a barren faith , affording very little fruit to Gods glory , or the good of men . The Wituesses ( we read ) were to be killed ; And this faith is much after the manner of the Carcasses of those killed Witnesses ; And , indeed , their Carcasses was such a Faith ( a dead or dying faith ) having some small , insensible , and almost unperceivable true life : For , Faith without Works ( saith the Apostle ) is dead , a Carcass of Christian Profession without power , James 2.17 , 20. And such a Carcass of the killed Witnesses ( or somewhat like it ) the Spiritual Gentiles kept unburied to be a foundation to build the Apostacy of Antichrist upon , and it 's the Pillars of it to support it : Nor are inanimadversive , clypt , inconform half-performances any fruits of a living , but the deceits of a dead faith : Such a faith , Such a fruitless foundation is Sinai , not Mount Sion , and most unfit to be the Substructure of the Church of the living God ; Nor can it procure his favour , but his anger or enmity , for so * Sinai signifies . Therefore was God angry forty years with the Type , Wilderness-Church , and swore in his wrath that they should not enter into his rest : So the Antitype-Wilderness is the place or dispensation of Gods heavy anger and sore displeasure even against his own Church and People ; because ( saith he of the Figure of these ) they do always err in their hearts , and have not known my ways , Heb. 3.10 . Do always err , &c. Their Antitype also err always , because they are ever inanimadversive , and mind not ( or mind not much ) what they say or do . One said of the troubled Sea , Nibil bio nisi Pontus , & Aether ; So may we say of the dead faith of this Spiritual , dreadful Wilderness ; There is nothing there but errors in mens imaginations , and little else in the hearts and hands of Saints : For the fruits of a dying or desert-faith are ( through brutish inadvertency ) erring imaginations , ignorant animosities , Schisms , deceits in Opinions , and mistakes in Manners . A dead faith ( the foundation of the Apostacy of Antichrist ) is threefold , or subsists of three parts . First , Inanimadvertency . Secondly , Ignorance , or erroneous knowledge , which the Apostle calls , Science , falsly so called , 1 Tim. 6.20 . From these two proceeds the love of a Lye. And these three constitute a fruitless dead faith . And Secondly , Antitype - Sion ( or a fruitful living Faith , the Derivative Foundation of the Church of God ) is also threefold , or subsists of three parts . First , Animadvertency . Secondly , true Knowledge ; and from these two proceeds Love , the life of a fruitful living Faith : For Knowledge comes by animadvertency , and from both springs Love , the life of Faith. And I looked , and lo , &c. Animadvertency is the Root of Faith ; Knowledge the Eye of it ; Love is the Life thereof : But a dead faith Acts , and looks not ; Censures , and sees not ; Reads , and minds not , or ( with an evil Eye ) minds amiss , mistakes pieces and fragments of good Works for perfect Obedience , and deceits for Truth : no better fruits must they expect that make a dead faith the foundation of their-Works , and the substructure of the Church of God. Break off thy sins ( said Daniel ) by righteousness , and thine iniquities , by shewing mercy to the poor ; if it may be a lenthening of thy tranquillity : Nebuchadnezzar , no doubt , did as Daniel directed : But it 's not a careless , clypt Righteousness of a dead faith , nor half-performed mercy to the poor , that can secure Professors , Salnts , States , or Churches from dreadful Calamities : He was driven ( as a man without Rule or Reason ) from amongst men , and his dwelling was ( as in a Wilderness ) with the Beasts of the field , till twice 1260 days past over him : His Faith was a Wilderness dead Faith , bringing fruits forth by halves . The dreadful evils of the barren Desert ( Literal and Spiritual ) and the contrary benefits and blessings of Sion ( in Type and Antitype ) may briefly appear from the fastings of Moses , Eliah , and Christ , forty days in the wilderness : The time was above fourty days , and perhaps , about 42 days , conform to 42 moneths Propbetical , which was the time that the Gospel-Church should fulfil in her place in the Spiritual Wilderness , Chap. 12.6 , 14. Ch. 13.5 . For Christ had finished 40 days fasting before the Devil began to assail him with his fiercest temptations , Matth. 4.2 . So Eliah took one days journey into the Wilderness , and was miraculously fed there before he fasted 40 days , 1 King. 19.4 . And Moses fasted 40 days and 40 nights , before God gave him the Tables of the Covenant , Deut. 9.11 . Forty days and forty nights ( rotunditatis gratiâ , or as a round number ) are exprest , but the whole time of the fastings of all the three appears to be longer : That time was an abbreviated adumbration of the Gospel-Churches continuance in the Antitype-wilderness ; and what they did or suffered , in that time there , prefigured , Prophetically , the state of the Profuga-Church . And first . Moses fasted , two several times , 40 days ; and when he had finished his first 40 days in Horeb , he found Israel ( more degenerate in Manners and Opinions than they had been before ) worshiping a Calf , Deut. 9.12 . So the Gospel-Church and Professors ( having now near finished their Wilderness-Pilgrimage ) are so far from being nearer to Mount Sion , that they are much more erring in their hearts , and ignorant of the ways of God ; More abundant in mistaking evil Manners for good Works , and more blindly Superstitious in Worshiping ( as Israel did a Calf ) the works of their own hands . The works of their hands , Revel . 9.20 . And what are those works ? I Answer , All careless , deficient , long-delayed , or half-performed works of mercy and equity , are ( though wrought by Saints ) the works of mens hands , which God abhors : Such much more are the works of all Saints and Professors that mistake ( their Cui ) persons or things whom they misintend to right or promote . We are debtors ( saith the Apostle ) not to the flesh to live thereafter , Rom. 8.12 . But this is the misery of Modern times , that all men ( and Saints for the most part ) mistake their Creditors , and mind not to whom they themselves are Debtors : For the miserable , Wilderness-Christians are all Debtors , and owe almost all they have to themselves ; little or nothing to their neighbours , to whom , what is part of their due they pay ( as the Pharisees did ) to their own Proselytes , Kin , Friends , or Members of their own Societies ; But to things profitable and honest , and to the pursuers of such things , they find nothing ( or the least part ) due , and accordingly repay them : These are Debtors ( be they never so Spiritual ) to the flesh , and these their fruits ( the works of their own wicked hands ) are worshiped almost by all , as Israel ( when Moses had finished his 40 days fasting ) were found worshipping a Calf . No less wicked are the Works of the hands of Hypocrites , that make the Witnesses the Cui of their condemnation , and false accusers , forgers of lyes ( through their indulgent , or not diligent examining of them ) their Cui of Credit and Reputation : For this cause multitudes of blind , zealous , careless Professors readily give credit to , and capitulate with the greatest Impostors against the injured most innocent : This practice is the power of the Prince of darkness in the Mystery of iniquity , whereby he crucifies Christ Mystical , and kills his Witnesses in the Spiritual wilderness . Secondly , Eliah wandered , and fasted forty days in the dreadful Wilderness ; and ( when he had finished that sore travel ) he was so sar from Mount Sion , that he was got to Horeb , quite contrary to it ; So the Gospel-wandring Saints and Professors ( having almost finished their much more sore travel in a far more troublesome Wilderness ) are so far from drawing near to Mount Sion , that they are come to Horeh ; So horrible are the mistakes and deceits of these men and times . But how and when did Eliah begin his Eremitetiavel . I Answer , He fled for his life from Jezabel , as his Antitype ( the Gospel-Church ) fled from the second Dragon , but , indeed , at first , from both combined , Ch. 12.6 , 14. He came to Beersheba , where he left his servant ; There and then he began his Prophetick-Pilgrimage : For he travelled thence one days journey into the Wilderness ; lay down and slept under a Juniper-Tree : There , an Angel ( touching him ) awaked him , and bid him eat and drink : He lay down again , and the Angel ( touching him the second time ) bid him eat and drink : So Christ commanded his Disciples to watch and pray , and , coming the first time , found them asleep ; So did he three times , and said , Now sleep on . Eliah so sleeping , and the Disciples sleeping three times as aforesaid , Prophetically prefigured the sleepy disposition of the Gospel-Church and Saints in the Spiritual Wilderness . And what is sleep ? Sleep is a Mirrour of false Idea's , wherein all the Imaginations of men are vain Visions , and the things and actions which they dream they see , or do , are not in the least , the same ; not seen , nor done indeed : So the Antitype-Hermitage of the Gospel-Churches aberrations is a large Vally of vain Vision , where Saints and Professors wander in darkness , and live ( if such may be said to live ) in a deep Lethargy of forgefulness ; forget the manner how to shew Mercy , keep Faith , or practise Right ; But dream they see what indeed they see not , and do what , in deed , they do not ; mistaking morose , long-delay'd , half-performed good-works ( the Imposturous deceits of Antichrist ) for true Christian practice : But , Sion signifies ( not a sleepy Couch , but ) a Watch-Tower , and shall afford a clear Prospect ; where Men and Saints ( awaked from sleep , revived from death ) shall see a far off , right Idea's , real Substances , and practise according to Right Representations . Thirdly , Christ was led of the-Spirit into the Wilderness to be tempted of the Devil ; There he fasted forty dayes , and forty nights ; Then , and not till then , did the Devil fiercely assault him with his fiery Darts : which shews that the Gospel-Church and Saints should fustain the forest brunts , and sharpest assaults of dangerous tryals and temptations about the end of her and their Wilderness-Pilgrimage . Satans first inducement was to sensuality : Most Men , and most Professors fall into , and fall by , this temptation of the Devil ; And many , without his tempting , can be drawn away of their own lusts and enticed : But Christ was far from being brought to practise this Pollution , or being otherwise drawn or inticed . Secondly , The Devil ( taking him into an high Mountain ) tempted him to worldly covetousness , Luke 4.5 . This is the deplorable state , and desperate condition of Saints and Professors in the Spiritual Wilderness ; That they are , there , alway subject to be haled by the hands of the Devil , to be tempted by him to their own destruction . Lastly , The Devil ( tempting him to Spiritual Pride ) set him upon a Pinnacle of the Temple : The Temple was built upon Mount Moriah , that was part of Sion ; There the Devil departed ; There Christ overcame the Devil ; To intimate to all Ages , That when the Gospel-Church and Saints shall arrive unto , and be built upon Mount Sion , ( to wit , upon the lasting Foundation of a fruitful and living Faith ) then the fiery Darts of the Devil shall be spent ; Then shall she be ever Victrix , and they overcome the Devil . For , Secondly , The Prototype-Desert was , as it were , more peculiarly under the Devils jurisdiction : There he tempted our blessed Saviour ; There Type - Israel tempted and provoked God to wrath : Such is the Antitype and Spiritual Wilderness , much more ; For that is the place where the seven Vials full of the plagues and wrath of God , were to be poured forth , for above 1260 years upon Gospel Apostate - Israel , for her continual provocations , Rev. 15.1 . Ch. 16.1 . But God chose Mount Sion which he loved ; For , in Salem is his Tabernacle , his dwelling place in Sion , Psal . 76.2 . Psal . 78.68 . That is , God chose , loved , and dwelt in literal Sion by a Prophetick-Adumbration ; but shall chuse , love and dwell ( unto all after-Ages ) in Spiritual Sion by a much more manifest , and real love , power , and presence , Revel . 14.1 . Ch. 21.3 . Ch. 22.3 , 4. Because , Thirdly , From Horeh ( part of Sinai ) was Sin ( from the Law there given ) made exceeding sinful : But in Moriah ( part of Sion ) did the Lamb of God ( by the Sacrifice of himself ) take away the sins of the World : But the efficacy of the satisfaction of that Sacrifice shall be principally illustrated and manisested to all Ages , in Spiritual Sion , where the Conscript-Church is called , The first-fruits redeemed unto God , and to the Lamb , Ch. 14.1 , 3. Where its manifest from these express Texts , that the Hermite-Churche's arrival in Spiritual Sion is ( contrary to the careless inadvertency of formal true Saints and Professors ) accounted , ( and so called ) matter of Redemption . Redemption ( the price and fruit of Christs Blood ) was wrought in Sion ; He first brought it forth , planted it there ; Thence it was disseminated into many Nations , where it brought forth its first-fruits : That Primitive dispensation was the Gospel-Churches Spting , succeeded by a short Summer ; For both expired soon after the year 400 : Then a sharp Winter , and a dark Night began to surprize that Royal Plant , wherein it continued in much like condition to that Tree in Daniel ( and , indeed , was shadowed by it ) that was hew'n down , had its Branches cut , its Leaves shaken off , its Fruits scattered , till seven times past over it , as they shall over this , Dan. 4.16 . Revel . 10.7 . Ch. 11.15 . This Royal Plant ( those Times and that Winter of Tempests over-past ) shall be ( by the Lamb ) replanted ( not as at first in literal Sion , but ) in Sion Spiritual , and shall again bring forth the first-fruits , redeemed from the Earth to God and to the Lamb , Ch. 14.1 , 3 , 4. Fourthly , Both the Legal and Gospel-Churches , in the Literal and Spiritual Wildernesses , provoked the most High , Psal . 78.17 . Then , was his wrath kindled against his people , insomuch that he abhorred his own inheritance : Therefore he consumed their days in vanity , and their years in trouble , Vers . 33. Psal . 80.40 . Consumed their days in vanity , &c. How in vanity ? The true Gospel-witnesses had power to Prophesie 1260 years in Sackcloth , Vers . 3. And what was the power of that Prophesie ? They had , thereby power to shut Heaven that it should not rain in the days of their Prophesie , and to smite the Earth with all Plagues , Vers . 6. that is , Power to render the Antichristian World inexcusable , to make their sins exceeding sinful , their plagues insusserable : At quando Messis ? What Reformation of mistakes in Manners ? What information against Errors in Opinions ? where are the first-fruits ? And what 's more vain ? Therefore God listed up his hand against his inheritance to overthrow them in the Wilderness , consumed their dayes in vanity , their years in trouble , Rev. 11.2 , 7. Ch. 12.15 , 17. But God shall wipe away all tears from their eyes in Spiritual Sion , Ch. 7.17 . Ch. 21.4 . rectified their Judgments , reform their Manners , and render them undefiled , and without fault in his sight , Ch. 14. But. Fifthly , Great was the cause when God complained of his own people in the Desert ; That they provoked him to swear in his wrath , that they should not enter into his rest : And what was the cause of such great wrath ? Because ( saith he ) ; they always erred in their hearts , and have not known my ways . They always erred , &c. ] Et quid error mentis ? what 's an errour of the Heart , or rather what , and how many are the Errors of the Hearts of Professors ( Saints not excepted ) in the Spiritual Wilderuess ? Had they utterance ( and indeed they have that ) they might auswer for themselves , and say , My Name is Legion , for we are many ; So many are the Errors of the Hearts of men , that they are ( as also their Prophetick Type predicted ) continual and universal , scarce admitting any limitation ; So , God saw that the wickedness of man was great in the Earth ( towards the end of the Old World ) and that every imagination of the thoughts of his heart was evil continually , Gen. 6.5 . The limitation or exception was only of one or two men , ver . 8. So all Israel ( in the Type-Wilderness , two or four only excepted ) had corrupted their wayes , were faln away from Faith and Obedience , And so Gospel - Israel ( especially towards the end of her Wilderness aberration ) hath so corrupted her ways , that scarce may Faith be found : And they ( very few excepted ) always err , not caring to know the wayes of God. And wherein are all the imaginations of their hearts thus only evil continually ? It 's a continual Error in the Hearts of Men and Saints , to imagine that a careless , shallow , trivial knowledge , and like practice is sufficient to please God , and purchase their own salvation ; This was the delusion of Laodicea , and is the deceit of Locusts and Hypocrites : Therefore , Their practice ( conform to that knowledge ) is ever half-performances ; Good Works , perhaps , well begun , but desisted from before they be finished . Bede ( we noted before ) complained that Christians , in his time , were contented with a trivial literature : His complaint then is not now without cause , and it 's t●e fault of many that the Female Sex suffers most under the burden of this Misery : By this means many Men and Women are , at best , like those silly Women , that were ever labouring , and never able to come to the knowledge of the truth : These may be ready to hear ( like Herod ) gladly , and to read Books that unfold the Scriptures , but cannot understand what they hear or read for want of due literature , whereby they may understand : But this kind of incult Christians are usually ( through for did illiterature and beastial ignorance ) the railing Frogs of croaking convitiations against men of parts and deserts ; For Art and Desert hath no adversary like unto ignorance : Nor is careless , contented ignorance , the Mother of Devotion , but Parent of Divisions and the Fountain of Factions and Schisms in States and Churches , that divides and destroys both . But Bede's complaint ( in his time grievous ) hath now got another complaint more grievous than it self , which is this : Most men , that have gained a competent Literature , and many that have attained a large measure of Learning , abuse those gifts , to advance Avarice , Ignorance , and evil Manners , and make themselves , thereby , much worse , and more wicked than any careless incult and illiterate Professors are , and ( having less cause ) are more confident , than the most ignorant : This careless , contented ignorance and vain confidence , is a continual Error in the Hearts of those Men , and many Saints ; Their fruits are usually but the deceitful works of half-performances ; for which the plagues of the wrath of God are poured forth upon them , as they were upon Hered , Saul , Judas , for like contented , shallow knowledge , and half-practices . And Secondly , It 's an Error in the Hearts of men to imagine , That the Witnesses Sackcloth-Prophesie can procure that promised , vigorous Repentance , which Prophets and Apostles predicted : It may and doth oft work a weak , barren , scarce-visible , Wilderness , true Faith and Repentance , whereby many are saved , but it 's too weak to bring forth those generous fruits of the Conscript first-fruits in a four-fold consormity to the perfect and durable good of men , and to Gods glory in all ensuing Ages : For the Winesses were to Prophesie 1260 years in Sackcloth , and , thereby , to smite the Earth with all manner of Plagues , Rev. 11.3 , 6. But they that were not killed by those Plagues ( saith the Text expresly ) yet repented not , Ch. 9.18 . And that Particle of time [ yet ] is the period of the six Trumpets sounding , and conterminates the Witnesses 1260 years Sackcloth-Prophesie . And therefore Thirdly , They much Err in their Hearts that imagine that the Ministry under which they live , or the strictness of the Sect or Church of which they are Members , or that their own Zeal and Devotion , can exempt them from the Plagues and Wrath of God , which he pours forth upon such Semiadvertists and half-performists ; For , then had Herod , Saul , and Judas been free from such Plagues , because the greatest Prophets were their Guides and Teachers : And the Pharisees , and the Church of the Jews might have been exempted from the final excision of them , and that Nation ; because they were the peculiar People and Church of God , and the Pharisees , the devoutest and most Orthodox of all Sects : Thus we see ; that Type and Antitype , Apostate - Israel in the Literal and Spiritual Wilderness , erred , do always err ; in their hearts , and know not , ineed , ( for such works are far from them ) the wayes of God , nor are Saints themselves , there , exempted from the same vail of universal darkness , that overspreads all Nations : For , There is a Cloud of darkness , that covers all people , as barrenness the Wilderness , or waters cover the Sea , Isa . 25.7 . But that darkness of ignorance was to be more prevalent during the time of the Gospel-Churches abode in her place prepared in the Spiritual Wilderness , but most effectual , immediately , before or after the period of that duration . This Cloud of darkness was signally shadowed forth by that borrour of great darkness and deep sleep that fell upon Abraham , Gen. 15.12 ; which Prophesie was fulfilled in his Literal and Spiritual Seed in the Type and Antitype-Wilderness : But , That the right-Series of the Mystery of God , and of the Mystery of Iniquity may plainly appear , and what the power of Religion is , may be more evident , we shall ( with some diligence ) further enquire , First , what the Wilderness ( Literal and Spiritual ) was . Secondly , What the place prepared of God was in both . Thirdly , We shall prove that place to be the Theater or proper Seat of the Apostacy of Antichrist . Fourthly , We shall shew what that Apostacy is . And Lastly , We shall shew , that , Antitype - Sion shall be the derivative Foundation of the Churches deliverance and redemption from the grand Apostacy . And first , We need not describe the Desert wherein Egypt stands , that is done already sufficiently for this purpose ; and we shall but hint it here ; But Egypt was the place ( or one place ) therein prepared of God to preserve his Church in a Figure ; It was chiefly a Figure of its Antitype in the space of its seven years Famine ; It was part of the Wilderness , and ( of it self ) more barren than any part of it ; for , in seven years , when the River did not overflow , it brought forth nothing : But it was a place miraculously prepared of God , by a more general Providence , through the River's yearly overflowing it : And it was , more remarkably prepared by a special Providence of God , in sending Joseph thither to foresee and prevent the miserable calamities of its seven years native barrenness . Spiritual Egypt ( the subject of the secular and Spiritual-Apostacy ) was the place prepared of God to preserve the Gospel-Church for 1260 years in the Antitype-Wilderness , Rev. 12.6 , 14. Ch. 11.8 . And therefore Thirdly , Literal and Spiritual - Egypt were the Theaters or proper places of the Type and Antitype-Apostasies . And Fourthly , We shall shew what the grand Apostacy is , and first , In a Figure ; The Patriarks sold their brother into Egypt , and God sold them into the same place : They fell away from faith and love : From faith to their own Father , from love to him , and their own brother , from care of both . And the Apostacy of the Gospel-Church is exactly the same : She and her Members fell ( in a very great measure ) from faith and obedience ; from faith to men ; from love to their brethren , and thereby from obedience to God : The fruits of Egypt in the famine , were ill-favoured and withered fruits ; Such are the fruits of Saints and Professors in the Spiritual Wilderness , their good works are Dwarf-manners , half-performances ; They sell their brethren for lucre , without shewing mercy , or doing right ; They err in their hearts , and are ignorant of the wayes of God : They mind not ( or very little ) what they are . The grand Apostacy is two-fold . The first ; And The second ; Such was it in the Types thereof . Type - Egypt's Apostacy was two-fold : She at first , savoured Israel , was a nursing Mother to the Profuga . -Church , but fell away to afflict and persecute that people ; That was her first Apostacy . But Secondly , She oft repented ( as Hypocrites do ) to no purpose ; and then pursud Israel into the Red Sea to slay them all by a total excision , and they all , that pursu'd them , perished themselves in that Sea ; This was Egypts second and last Apostacy . Secondly ; The Old World revolted from its Primitive Integrity : Therefore God appointed Noah ( a Preacher of Righteousness , a Figure of the Witnesses Prophesying in Sackcloth ) to forewarn the World for 120 years : That might be the principal time of its first Type-Apostasie ; But ( all that time spent ) they repented not , and the fear of God was reduc'd to some few in a single family : That diminution of the fear of God , and increase of impenitence , after so long admonition , was a second Apostacy : Then the floud came ( as an universal Sea ) and destroyed the World. Thirdly , Baals Prophets and Consederate - Israel fell away to worship Baal for 1260 dayes : That was the chief time of their first Apostacy : But , after that , Satan became a lying Spirit in the mouthes of all the surviving Prophets ; That was their second Apostacy ; Then the total excision of all those Prophets soon after followed . Thirdly , Judas ( a man of half-performances , and a Figure of the Apostasie of Antichrist ) is expresly called The son of perdition , John 17.12 . And the Antichrist ( I say not sensual , but Secular and Spiritual ) is called also , The Son of perdition , 2 Thes . 2.3 . That Type-son of perdition , Judas , apostatized twice ; and first , he was ( or seemed to be ) a chosen Vessel : Christ chose him to be a Disciple , Luke 6.13 . But he fell away to be a Thief and a Hypocrite , and so continued for about 1260 days ( Daniels half week of years , Dan. 9.27 . ) and was all that time undiscovered , or not known to the Apostles to be an Hypocrite : That time was the duration of his first Apostacy : But then Secondly , Satan entered into Judas ; That was his second Apostasie ; He then , immediately betrayed his Master , and hasted to hang himself . This second Apostasie was a falling away ( Non à bono ad malum , sed à malo ad pessimum ) not from seeming good to real evil ( so he had faln before for 1260 days ) but from real evil to most desperate wickedness , from seeming fidelity to real perfidy : So his Antitype ( the son of perdition ) was to Apostatize twice : His first revolt was from Primitive Faith and Love : That desertion was to continue entire 1260 years . His second Apostasie is , or shall be , a falling away ( à malo in deterrimum ) from evil to all excessive wickedness , perfidy , and iniquity , which the Apostle thus predicted ; This know , that in the last days , perilous times shall come ; for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , without natural affection , false accusers , traytors , &c. This is ( Apostasia novissima & pessima ) the last and worst Apostasie : Therefore it is that we find such a prodigious and suddain mutation of mens manners : They had sometimes ( yea lately ) some mansuetude , some love , some seeming good ; Now nothing but deceit ; They incline their ears to lyars and Hypocrites , hearken unto lyes , become false accusers , and traytors , as if Satan , with seven Spirits , were re-entred into Judas : and indeed ; As Satan entered into Baal's Servants , and into Judas also , and thereby initiated his and their second and last Apostasie ; So we find it expresly said ; That Spirits of Devils shall seduce the Antitype-Apostasie , and ( after 1260 years , the time of its first revolt ) actuate the impenitent part of that Apostate body ( as the Devil did the Swine of Gadara ) into the Sea of perdition , Revel . 11.13 , 18. Ch. 16.19 . That time is or shall be ( Perditissimorum morum tempus pessimum ) the most depraved time of sinister prevarication , wherein men and manners are most degenerate from being , or doing good : Their half performances are broken into fractions , and yet they retain a Form , &c. Religion is made ( almost universally ) a Cloak for Ignorance and Iniquity . The first Apostasie of Antichrist was like green Tares that incumber growing Corn ; The second Apostacy is compared to a ripe Harvest , wherein the evil fruits of the Mystery of Iniquity are fully ripe , Rev. 14.15 , 18. We return . The place prepared in the Antitype Wilderness is ( vas continens ) the proper Subject and Theater of the grand Apostasie , and of the Plagues that attend it : But Spiritual Sion shall be the Theatre or derivative foundation of the Churches reversion and repentance , the receptacle of all the Mercies of the Promises of God , and the Fountain of those healing Waters of Life to all Nations , Ezek. 47. to the 13th . Rev. 22.2 , 3. The grand Apostasie is only blindness of mind , and barrenness in manners , affected and espoused by Men , Saints , and Professors : And this Apostacy ( with little limitation ) is almost universal , as barrenness in the seven years famine , overspread the Land of Egypt , and only shrubs and fruitless sands covered the face of the Wilderness : But it must be then universal , when the smoak of the bottomless-pit darkned the light of the Sun , and the light of the Aire , Chap. 9.2 . Then universal darkness ( and more near the end of the Churches Eremite-Pilgrimage ) did , and doth cover all people . But In Antitype - Sion ( the promised Jerusalem ) there shall be no more Sun-darkening smoake of refined deceits ; Nor shall any clouds of universal darkness cover any more all people , nor any Vail of Ignorance overspread all Nations : For , In that Mountain , will God destroy the face of the covering cast over all people , and the Vail that is spread over all Nations , Isa . 25.7 . He hath promis'd it , and will certainly and speedily persorm it ; Nor shall any Cloud then guide the Church by day , nor any Pillar of fire by night : But the glory of God shall enlighten it , and the Lamb shall be the light thereof , Chap. 21.23 . To be short ; Antitype - Sion and the Gospel-Church built upon it , shall be the persection of beauty , and pure Gold , as it were transparent Glass , Psal . 50.2 . Rev. 15.12 . Ch. 21.21 . There the beauty and harmony of Truth ( both in Doctrine and Practice ) shall be plainly and powerfully illustrated to all ages : And this is Sion whom no man seeketh after , Jer. 30.17 . We shall now further enquire . Fifthly , What those Harps of God are ? Ch. 15.2 . I answer , They are called ; The Harpes of God ; and therefore cannot be made by the Art of Man , but must be Harps framed by Gods hand , to found sorth ( to the good of all ) his praise and glory : That is ; They shall be the hearts of Men and Saints turned backwards : How long ( said Elijah ) halt ye between two Opinions ? If the Lord be God , follow him : but if Baal , follow him : and they answered not a word , 1 King. 18.21 . And they answered him not a word ] why not ? Decause their hearts were no Harps of God , nor then turned backward : But hear me , Lord ( said Eliah ) and let this people know , that thou art the Lord God , and that thou hast turned their heart back again . Then the fire of the Lord fell , and consumed the burnt-Sacrifice , and the Wood , and the Stones , &c. Vers . 37 , 38. And when all the people saw it , they fell on their faces ; and they said , The Lord , he is the God , the Lord , he is the God , vers . 39. The Lord , be is the God ] And whence was this great acknowledgment of the truth to Gods glory ? The hearts of the people were become the Harps of God , and were turned backward : That was done in a Type , and ( being more in word than in works ) continued but for a time : But these Harps of God shall be the Hearts of Men and Saints turned back , and turning others back from blind Sacrifice to sincere obedience ; Not in word , but in deed ; Nor for a time , but to eternity : Harps that ( by good works wrought in a four-fold conformity ) shall greatly sound forth Gods glory , and procure the general good of after-ages . For Secondly , Eliah ( we read ) repaired an Altar of the Lord that was broken down , ver . 30. And took twelve stones according to the number of the Tribes of the Sons of Jacob , &c. rebuilt it , and offered upon it : This was not written for nothing , that Eliah did thus : But be repaired the Altar of the Lord ] God accepts no Sacrifices , but what are offered upon his own Altars : He took twelve stones , according to the number of the twelve Tribes . Twelve is a quadrate number , and the Root or Basis of twelve times twelve thousand , or 144000 , that adumbrate the Gospel-Church , Ch. 14.1 . Ch. 21.16 . which principally denotes a quadri-formity , or a fourfold conformity in the practices of all truly reformed Saints , or rightly repaired Altars of God ; who are far from those Formalists and Hypocrites of blind inanimadvertency , that mind not , in their practices of good manners , to conform their intellects to that which is right in itself , or to come to the knowledge of the truth in practice that they may be saved ; Nor care to conform their wills to their right-informed intellects , nor their works to both : These are the Baalitish Altars of blind obedience , such Altars God abhors , hates such Sacrifices : But these Harps of God shall be the repaired Altars of the Lord prepared by his hand to practise right in a fourfold conformity : Such Altars only God accepts , with such Sacrifices only is be well-pleased . For The only Original Altar ( transcendent and above all ) is Christ : But , the Harps of God ( the hearts of men and Saints , purifi'd by Faith , and made conform to Christ ) are derivative Altars , which God accepts in him : And with their works ( wrought in a fourfold conformity ) is he well-pleased : For , God affects not Fables , nor Fig-leaves of deceits ( fragments or half-performances ) but substantial Righteousness wrought in a fourfold conformity , which only is Christian and true Righteousness . Lastly , Elijah ( when the people halted between two Opinions ) brought them to be of one mind ; And turned back their hearts , that , with one mouth , they gave glory to the God of Heaven : So shall their Antitype do , Rev. 14.7 . We shall here further shew , First , From what the hearts of Men and Saints shall be turned back ? Secondly , To what they shall be turned ? Thirdly , What their exceeding great danger is , if their hearts be not turned back ? Lastly , What their inestimable benefits and safeties shall be by having their hearts turned back again ? And first , From what the hearts of Men and Saints shall be turned back ? I answer , They shall be turned back from the practise of those sins of which they have not yet repented : And the rest of the men ( saith the Text ) which were not killed by these plagues , yet repented not of the works of their hands , that they should not worship Devils , and Idols of gold , and silver , and brass , and stone , and of wood , which neither can see , nor hear , nor walk . Neither repented they of their Murthers , nor of their Sorceries , nor of their Fornication , nor of their Theft , Rev. 9.20 , 21. Yet repented not This Particle of time ( yet ) is the period of the six Trumpets sounding , and terminates the 1260 years of the Witnesses Sackcloth-Prophesie . Noah preached 120 years to the Old World , and not a man ( that we find ) more than of his own Family , repented at the period of that time ; And the Witnesses Prophesied 1260 years , and men , yet repented not . Many repented , no doubt , by a feeble , secret , and almost unperceivable , true repentance , whereby they were saved ; but not according to that repentance promised to the Gospel-Church , whereby God might be effectually glorified ; And the rest of the men yet repented not , saith the Text. The Caldeans praised Gods of Gold , and of Silver , of Brass , of Iron , of Wood , and of Stone , Dan. 5.4 . The words , in Type and Antitype , are literally , almost the same , ver . 23. Rev. 9.20 . We shall examine what some of these sins are ; that so the Christian World ( for praevisi mali mollior ictus ) may foresee and shun the punishments that must fall for those sins . The first sin , in the Antitype , is Idolatry : They worshipped Devils , and Idols of Gold , and Silver , and Brass , and Stone , and of Wood , which neither can see , &c. In the Type they were literal Idols , but these , in the Antitype , must be more Spiritual ; because the City of the Antitype-apostasie is said to be a Spiritual City , Rev. 11.8 . Literal Idols are more congruous to sensual Antichrist , whose sins are more sensual and literal ; But the Idols of Secular and Spiritual Antichrist ( that denominate that City Spiritual ) must be more Spiritual Idols . Some Sects have in them , true Witnesses prophesying in Sackcloth , and some ( nor do I exclude the Roman nor Greek Churches from being Sects ) have ( instead of such witnesses ) their Idols of gold , or of silver , or of stone , or of wood : that is ; Men of greater or meaner capacities , and parts to be their blind Seers . The man Micab took a stragling young Levite to be to him a Father and a Priest in a way of Idol-worship : So any man ( more stupid than Wood or Stone ) will serve some Sects well enough ; to be to them a Father and a Priest , or , indeed , the very Idol of their ignorant admiration : That stragling Levite was no Ordinance of God in Micab's house ; But the man Mitah made him an Idol of Wood with his own hands , vers . 12. The words run thus : And the rest of the men which were not killed by these Plagues , yet repented not of the works of their hands , that they should not worship Devils and Idols , &c. That they should not worship Devils . This further shews what the works of their own hands , and what those Idols are ; To wit , deceits ; The Serpent ( said Eve ) beguiled me : The Devil was a lyar and a deceiver from the beginning : And Men and Professors of these times are greatly pleased in deceiving and being deceived with the works of their own hands : Their works of Mercy and Justice ( to omit their mistakes in Opinions ) are inconform , or but half performances , and those usually so long delay'd , that they damnifie or undo ( by fruitless attendences ) the receivers of them : That is ; Men , in these times , are marvelously delighted in deceiving themselves , whiles they imagine themselves ( like Laodicea ) to be rich in good works , and do none , but beguile and deceive themselves , with works inconform , or long delay'd half-performances , like Saul's half-service : They that so worship God , worship , in deed , devils . The following sins of the impenitent Apostasie ( and perhaps of Saints ) are these ; Neither repented they of their Murders , nor of their Sorceries , nor of their Fornications , nor of their Thefts , vers . 21. Neither repented they of their Murders . Murders literal were sins of the Type-Apostasie , and are the sins of Antichrist sensual ; But they are more Spiritual in the Antitype-Mystery of iniquity : Thou hast slain ( said Nathan to David ) Uriah the Hittite with the Sword of the children of Ammon , 2 Sam. 12.9 . David did not slay Uriah , nor did Joab flay him , the children of Ammon slew Uriah ; But it was done by Davids order and direction to Joab : This was Spiritual or Mystical Murder , more wicked and deceitful than literal Murder can be . Were Nathan now living , he might say to many ( if not almost to every man ) something that is like to what he said to David : To some he might say ; Thou hast slain ( as Cain did ) thy brother and thy self by the sword of careless disregard of his and thy sasety . To another he might say : Thou hast slain ( as David did ) thy fast friend by the sword of deceitful dealing . He might say to very many ; Ye have slain the poor with the sword of sordid tenacity ; And , not to a few : Ye have slain the well-deserving with the sword of inconform rewards . To some he might say ; Ye have slain the injured , and oppressed , by the sword of long delayes , letting them perish or be undone before you went about to right or relieve them . He might say to very many ; Ye have slain the Witnesses of the Truth by the sword of slanderous Tongues in the mouthes of men of Beliel , their false accusers : Thus was Christ ( that Faithful and True Witness ) slain ; And by this means are the Gospel-Witnesses , and the most injured innocent , killed : Pilate found no fault in Christ , and the Pharisees found no fault in his false accusers : Very many ( and they seeming Religious ) resolve , with Pilate , to right the injured , to relieve the oppressed ; But then run to their adversaires and false accusers , and ( like the Pharisees ) find no fault in them , for want of due examination according to Scripture-Rule , Deut. 19.18 . Therefore they justifie their adversaries and false accusers , and ( through their forgeries ) delay , or condemn , and ruinate those that are wronged , and the most faithful Witnesses of the Truth : Thus are Waters turned into Wormwood , Judgment into Gall , Revel . 8.11 . This common practice ( the practice too oft of Saints ) plainly discovers a pusilanimous and feeble levity of mind , or want of judgment in them that follow it : They pretend , and perhaps , suppose those depravers are Consciencious and Religious ; So the Pharisees thought of themselves , whereas there was but one or two Wise and Religious men , in deed , in all that Council , by whom our Lord was crucified , though it might consist of hundreds , all famous for the repute of Wisdom and strict Religion : For the generality of seeming , strict , and zealous Professors ( if Types must co-indent with their Antitypes ) are ( like their Types the Pharisees ) neither Wise nor Religious ; Few there are like Pilate , that will not co-incide and capitulate with false accusers ; Scarce any like Nicodemus , that would not consent to the foolish and wicked determinations of that hypocritical and blind Councel : For , As many are called , and few chosen ; and , as many shall strive , and few enter in at the strait Gate ; So the seeming religious and blindly devout are many ; But they that are Religious indeed , are few , and least appear to be what they are . Lastly , Nathan might now say to several : Thou hast slain thy self and thine with the sword of secular business , Thy servant ( said Ahab as the Prophet imply'd ) was busie here and there , that he let the man go committed to him to keep : Therefore ( said the Lord ) shall thy life go for his life , and thy people for his people : Ahab lost his own life , the life of all his Family and Posterity , and lost all the people of Israel by a busie catching at some secular shadow of his own covetous conceit ; So , many Professors ( and too many Saints ) are so busie about Secular Affairs , that they let go obedience ; So busie for self-ends , that they let go Right and Mercy to men , forget both ; So busie about outward Forms , that they let go the Life and Power of Religion , and thus , miserably slay themselves and others by the sword of Secular and Spiritual business : This is Spiritual murder , from which the hearts of Men and Saints are not , but must be turned back . Thirdly , Nor of their Sorseries . And ( to omit the literal , which are many ) what are Spiritual Sorceries ? Balaam was partly careful to make the living God the Oracle of his Counsels , and director of his Actions ; was , or seemed to be , very strict to speak and do only what God commanded , Numb . 22 , 38. Ch. 23.12 , 26. But he was covetous , and his practices partial , or but in part ; And such services to God joyned with covetousness ; Also all half performances , and commixt worshippings of God and Baal ; Christ and Belial , or of God and Mammon ; and all haltings betwixt two contrary Practices or Opinions , are Spiritual Sorceries , and are expresly compared to Witchcraft and Idolatry , 1 Sam. 15.22 , 23. Because the best works of such Professors , are mixt , Heterogene , or Lincy-Woolsy , works of deceits , and wicked exemptions from sincere practice and true obedience . Fourthly , Nor of their Fornications . Literal Fornications , in sensual Antichrist are many ; But the Fornications of the Mystery of Iniquity ( and these intended in the Text are the same ) are more Spiritual ; And what are they ? When few or many joyn in outward-worship , or in any Church-Society to act Spiritual-filthiness , That 's Spiritual fornication : That is ; when such come together not for the better , but for the worse ; Not to be more fruitful , but more barren in good works ; when they meet together ( not to edifie , but ) to increase strise and ignorance ; This and such like conjoynt-practices are Spiritual fornication . It is an absurdity in the very name of a true Church ; That God should call any people out of the world to practise covetousness ; Or to become Vines bringing forth ( if any ) fruits for themselves , for their Proselytes , Co-associates ; nothing for others , nor to further any thing that 's profitable or honest : But the Conscript-Church shall not be defiled with Women , for they are Virgins , Ch. 14.4 . That is ; Her sacred company shall abhor the pollutions of this Spiritual filthiness , and be redeemed , from the Earth , and among men , to God and the Lamb , ver . 3 , 4. But it 's contrary to the Nature of a true Church ; That she should be called or redeemed of God from the Earth to follow Earthly things ; Or that she should be redeemed from among men to mind nothing , or to omit good manners , and be ignorant of them : Such co-adjoynings , as produce these or such like ends , are Spiritual fornications , & far from the ends of that conscript , incontaminate Company : But there is no Church ( till those first fruits appear ) can be free from gross pollutions of Spiritual fornication , because they have not their hearts turned back , they yet repented not ( saith the Text ) of their murders , nor of their sorceries , nor of their fornications . Nor , Fifthly , Of their Thefts And what are they ? To diminish or derogate from the due wo●th or works of any man is Spiritual thievery : Such are all half-performances , like that of the unjust Steward's , who set down but fifty measures of Oyl , where an hunred were due : And therefore All witnessing of the truth in words and works ( as Pilate did ) by halves , seconded by recidivations or oppositions , are Spiritual thievery , and murderous thefts , as that in Pilate was . All careless or willful derogations from the true meaning of the Scriptures , or from the truth in the Writings of those that rightly unfold them , are spiritual thievery , and such detractors have all plagues , that can be possible , denounced against them , Revel . 22.19 . And therefore , To affirm , that no right collection can be made , nor clear conclusion drawn from Prophetick-Scriptures , is Sacrilegious and Blaspemous Theft , as I shall further shew , in the second pare , in answer to that mistaken Assertion ; Scriptura symbolica non est argumentativa . Blind Hypocrites will , by no means , believe , that inanimadversive men , that mind not ( hear not , read not ) the incomplex Principles of right in itself ( and that 's the shame and folly of beastial Professors , be they never so literate or seeming Religious ) must needs be wicked men ; But their practice is a continual derogation from the truth , and their works , at best , but works of darkness and ignorance , wrought without any Rule of Reason ; And therefore must be Spiritual theft of necessity . For Thirdly , Ut jugulent homines surgunt de nocte latrones ; Theft is the proper work of darkness ; And Spiritual Theft delights most therein ; It oft makes the Truth itself to be a mysterious means to practise Murder , and promote Robberies ; So Doeg ( by speaking the truth when he should not , and by not speaking the whole truth ) robbed David of his due repute with Saul , and robbed the Priests of the Lord of their lives . A theft like unto this ( but much worse ) is when Men and Saints ( as they commonly do ) raise slanders from shadows , and say ; They hear such and such evil reports from the mouthes of other men ; That many affirm the same , &c. But never name who those speakers are , conceal those slanderers , or rather feign such to be , whereas , in deed , there were never any such speakers , nor such things spoken ; Or , at least , they make it not appear ; and De non apparentibus , & non existentibus eadem ratio : Things that appear not to be , are not in being in the Eye of Reason and Judgment of Equity : This way of wounding men , is a most wicked way of lying defamation : Such fictitious slanders did Doeg never produce against David , or the Priests of the Lord : These ( Speluncarum mendacia ) Thefts least perceived ( whereby many are robbed of their Lives , ruinated in their Estates ) come out of dark Dens ; But , indeed those reporters themselves ( where the first pretended speakers are not produced ) are those Robbers and Thieves that slay others by the Sword of their slanderous tongues . Ad fabulas credendas facilitas , An easiness to believe lyes , or a disposition apt to derogate ( rash censoriousness ) is a thievish disposition , and denotes that such depravers are Spiritual Thieves : Such surreptitious Professors ( where they prevail ) , are the excision of Mercy and Equity , and supplant all good Manners , because they steal away the hearts of the Ministers of Justice ( as Absalom did the hearts of Israet ) and make them basely subservient to Sycophants , and to receive and believe lyes . It 's the most deplorable demonstration of base degenerosity in Men , and chiefly in Magistrates , to suffer themselves to be made miserable preys ( so they seem strict and religious ) to Depravers and Hypocrites : Nor was there ( said Jerom ) so simple and mean a Scribe that conspired not , &c. But now , we may rather say ; There is no such sordid Pickthank or ignorant depraver , no such treacherous Ziba , or slavish servant , nor a Lad so silly or illiterate , that is not sufficiently able to carry away an hundred Captives , and to alienate ( through lying defamations ) their Judgments and Affections far from doing right or shewing mercy . And therefore , Thou shalt not run with a multitude to do evil : For he that runneth with a multitude of evil men , is a member of that multitude ; So Men and Ministers of Justice ( that suffer themselves to be , in such sort , basely stoln away by Spiritual Thieves ) make , by that means , themselves Thieves . These ( now more than ever increasing ) worshippings of Idols , and these Spiritual Murders and Sorceryes , and Fornications , and Thefts , are the sins of which Men and Saints have not yet repented ; And from which their hearts and hands must be turned back . But , Secondly , To what must they be turned ? I answer ; The Conscript first-fruits shall ( as Elijah and John did in Types ) Turn the hearts of the Fathers to their Children , the hearts of Children to their Fathers , and the disobedient to the wisdom of the Just ( that is , to do right , and shew mercy in a four-fold conformity ) lest God come and smite the Earth with a curse , Malach , 4.6 . Luke 1.16 , 17. And Thirdly , What is that curse ? or , what are the dangers , if the hearts of Men and Saints are not turned back from those ( now more than ever swelling ) sins ? I answer ; The Old World hearkened not to Noahs Sackcloth-Prophesie , but remained inanimadversive , minded nothing , and knew nothing ( till the Flood came ) saith the Text : Therefore God smote the Earth with a curse , destroyed the World. Apostate - Israel hearkened not to Elijah's , and the Prophets Sackcloth-Prophesie for 1260 days , and the restraint of Rain continued so long : Had it continued longer , it had cut off Man and Beast ; So the Antitype-Apostasie hearkened not to the Witnesses Prophesying in Sackcloth for 1260 years , They yet repented not , saith the Text : Therefore , The neglected , and not regarded Witnesses smote the Earth with all plagues , and with ( the plague of all plagues ) the restraint of the Rain of Spiritual Graces in the days of the 1260 years of their Sackcloth-Prophesie ; Wherefore , Should not their hearts be turned back at last , nothing could be expected , but that the curse threatened should devour the Earth : Therefore hath the curse devoured the Earth , saith the Text , Isa . 24.6 . The Earth shall reel to and fro like a drunkard , the transgression thereof shall be heavy upon it ; It shall fall and not rise again , vers . 9. Lastly , Babylon the great came in remembrance before God to give unto her the Cup of the Wine of the fierceness of his wrath , Ch. 16.19 . The Old Apostate World was drowned with water ; But the Antitype-Apostasie shall be drunk with the Wine of the fierceness of the wrath of God , Jerem. 25.15 , 27 , &c. The Wine of the fierceness of bis wrath . ] This is an expression that ( a man would think ) could scarcely be exprest , and the plague , thereby threatned , is the plague of all plagues : From all the plagues , wherewith the Sackcloth-Wituesses smote the Earth , and principally from this Plague ( may all Men and Saints have great cause to say ) good Lord deliver us . Thus we see the dangers are most dreadful and superabundant , if the hearts of Men and Saints are not turned back from the sins aforesaid : But , they may say , we see the dangers sufficiently , and that the Plagues are ( like the curse laid upon Cain ) greater than we can , possibly , bear ; But , where 's our safety ? wherein consists our remedy ? I answer , Fourthly , The safeties of Men and Saints consist in having their hearts turned back from those sins aforesaid , in getting ( like those Harpers ) the Harps of God , in learning their Song , not in deceit , but in deed , and in flying from Sinai to Mount Sion , as Lot to Zoar : For those Harpers shall be the first-fruits redeemed from the Earth , and from among men , Ch. 14.3 , 4. to wit ; from those sius aforesaid , and from those dreadful Plagues they produce ; For they shall not be defiled with Women , vers . 4. and therefore shall not worship Idols , nor act Spiritual Fornications : Their worship shall be according to the sincerity of the simplicity in Christ , and the practice of it wrought in a fore-fold conformity of Truth , contrary to the prevaricatory multiplicity of Antichrist in deceitful pretences , delays , and half-performances : Such shall be the fruits of those first-fruits in Antitype - Ston , where safeties shall clothe the conscript-Church , as dangers compassed her about before in the Spiritual-Wilderness : There shall , in no wise , enter any thing that defileth , neither whatsoever worketh abomination or maketh a lye , Ch. 21.27 . There shall be no faithless dealers , nor false accusers ; Therefore there shall be no more curse , Ch. 22.3 . There , a River of Water of Life shall refresh the City of God , and the Tree of Life shall afford food for her Inhabitants ; And the leaves of that Tree shall be to heal the Nations : That is , To turn their hearts back , that so they may be safe , Ch. 22.1 , 2. Turn us again , O God , and we shall be saved , Psal . 80.3 . Turn us again , O God of Hosts , and we shall be saved , vers . 7. Turn us again , O Lord God of Hosts , and we shall be saved , vers . 19. This petition ( we see ) is three times exprest in the same Psalm ; And this assertion ( we shall be saved ) is thrice annexed to that Prayer : This Prayer is the Prayer of these times : I wish with all my heart , That all Ministers , and Magistrates , Men , and Saints would make this seasonable Formula the Patern of their Prayers in this juncture of time , and ( praying continually ) say , Turn us again , O God , from halting betwixt halves in our Opinions and Practices , and we shall be saved . Turn us again , O God , from our disloyal revoltings from Faith and good Manners , and from affecting a confident , fruitless , dead , or dying Faith : Turn us again , O God , from the constant Errors of our hearts , and our contented ignorance of thy ways , and we shall be saved : Turn us again , O God of Hosts , from worshipping the works of our own hands ( Literal and Spiritual Idols of Gold , &c. ) and from our Spiritual and Literal Murders , and Sorceries , and Fornications and Thefts ; And we shall be saved : For , As there is no Name , but the Name of Jesus , under Heaven , by which we can be saved ; So there is no other way or means on Earth , by which Men , Saints , Sects , and all Nations can be safe , but by turning from Sinai to Sion ; from those sins to serve the living God , and stand with the Lamb : He is and shall be the Rock of safeties to all Ages ; and , to follow his perfect Patern of true Christian practice in a four-fold conformity is ( as the Fruit only , keeps the Tree from being cursed ) the only outward means thereunto . But here I must ( partly by constraint ) conclude this first Part , because many that promised to futher me are slack in persormance , and not a few faln off ( like Demas ) through covetousness , whereby I am betray'd into the hands of deceitful men , drawn into some debt , and , thereby , have suffered long imprisonment ; Haecreferunt tantos Secula Fabricios . Paul was a day and a night in the deep ; But my dangers are most from the multiplicious dasnings of shallow waters : Shallow Professors ( men of busie ignorance , some literate , some illiterate ) have most resisted me , & retarded this Treatise : Such men ( that cannot read it , or not understand what they read ) have done me ( as the Copper-Smith did to the Apostle ) the most harm by their ignorant defaming of Me and It : Wherefore , I humbly request the truly Learned and Judicious ( if they find we deserve it ) to suffer Me and It to Anchor in the safe Harbour of their Candid Favour and Protection . Lastly , A third cause , compelling me , is the confident opposition of very many Learned and Religlous Divines . ( some of whom are my intimate friends ) who maintain that the Texts in the 17th and 18th Chapters of the Apocalyps hold forth Papal Rome only , and not Imperial , nor Primitive Rome Apostate in Manners , contrary to what I , perhaps , have fully proved in this Treatise , and Primitive Fathers affirm : To wit , that those Texts hold forth Heathen and Imperial Rome , and likewise Christian Primitive Rome Apostate in Manners ; but not Papal Rome , otherwise than by a Prophetick-adumbration ; which Tenent , many Doctors and Divines of Note count a dangerous Error in my Treatise , and , in Me , a great mistake , and ( representing Me and It in such manner to many ) draw back their hands from furthering me , to my great dammage : Wherefore ( not being able to stand against the violent Cataracts of their manifold Erroneous contradictions ) I cannot proceed , but must set all aside to refel , effectually , their confident , and , indeed dangerous Errors : I shall therefore Intersert a short Answer to their Objections , betwixt this first , and the second Part of this Treatise . FINIS . ERRATA . Page 64. line 30. for Paganorian , read Pagano-arrian . p. 155. l. ult . read Qui jacet in terrâ . p. 166. l. 23. read , in them . p. 187. l. 31. read , of this , p. 233. l. 13. read , Subjects . p. 239. l. 13. read , by these . p. 168. l. 13. read hominum . Notes, typically marginal, from the original text Notes for div A45520-e1070 * Or Empire , containing ten Kingdoms . * D●cter Hammond in Apocal. 17. * Beast with Ten Crowns . * Oros . lib. 7. ch . 39. Hammond chap. 17. Carion 290. Baron . anno 411. Marcel . Prosp . Helvic Ed. Ham. in Apocal. 16 , 19. Id. in Apocal 175 Sozom. ch . 9. Carion . * Osiand . Du Pless Host . circa An. 417. * Phil. Morn . Hist . de Papal . circa An. 570 * Osiand . P. 473. Id. * Math. endeaux . Doctor Weames de Lathoquar . Christ . Synag . Phil. Mo●h . Hist . de Papat . p. 2. Aquin. in Apocal. cap. 13. * Civit as impia , & Populus infidelium contrarius Populo sideli , & Civitati Dei , lib. 20. de Civit . Dei , pag. 1215. † Qui velut fidem prof●●entur , & infidelitèr vivunt ; fingunt se esse quod non sunt , vocant ur que non veraci effigie , sed fallaci imagine , Christiani . Ib. Et in Hom. 11. in Apocal. pag. 679. Hieron ad Marcel . viduam . Idem cont . Jovin . lib. 1. Et in Lib. Didiani de Spirit Sanct. * Ibid. Salvian lib. de pro vid. Mollis ibi victoria , ubi amor , solâ veritate , vincit . Heylyn Goeg . ●rog . Pomp. ap●d Justin . lib.i. Heylyn Geog . Socrat. * A Native born . † A forreiner by descent . * Thog . Pomp. apud . Juslin . l. 2.4 * Baron . Annal . an . 303. * Tertul de Resurrect . ch . 24. Idem in Apol . ch . 32. & ad Sea●l . c. 1. Hicron . ad Algas . Amb. in Thessal . 2. A●g de Civit . Dei ●it . 20.19 * Phil. Morn . de Papat . p. 660. * Campd . Brit. p. 141. * Hieron . ad Marcoll V : du am . Idem contra Jov●n . lib. L. Hieron in Pref. lib. Dyd . De Spirit . Sarct . * Oros . Paul. Diat . Prosp . Cland. * Baron . Annal. * Fascic . Tom pag. 51. * Maffae . 12. p. 164. Gench . Bergom . * Massaeus p. 164. Gench . p. 608 , * Dr. Ham. in Apocal. 17. note F. * Id. in Ch. 16.19 . Cyprian Epist . 7. Baron . an . 365. Maffaeus Anastas . Biblioth . in Pontiff . Volat. Gratian. Platin. Caranz . fol. 90. Bergom . Phil. Morn . Hist . de Papal . circa an . 390. * Hist . Magdeb. Cent. 5. Ch. 10. Socrat. 7. Ch. 11. Caranz . fol. 115. Geneb . 558. Caranz . 143. Osiard . p. 473. * August . Epist . 47. Epist . Concil . sext . Afric . ad Bonifac. Tom. 1. Concil . pag. 519. Socrat. lib. 7.11 . Epist . Concil . 6. Carth. ad Caelest . Hist . Magdeburg . Cen. 6. ch . 10. Epist . Bonif. 2. ad Eulal . Thessal . Episcop . Et in Edit . Gregor . 13. ch . 7. * August . Epist . 261. ad Caelestin . Edit . Plantin . Phil. Morn . Hist . de Papat . circa An. 426. Gelas . in Epist . ad Dardanos . Hist . Gallic . Lib. 8. de sum . Trinit . Gench . pag. 652. Idem p. 661. Ibid. 661. Phil. Morn . Hist . de . Papat . p. 137 Baron An. an . 726. Epist . 92. apud August . Du. Pleff . Hist . de Papat . pag. 432. Plin. 11.29 . Aeneas Silvins ( Papa Pius 2. ) in Hist . Bohe. ch . 48. Dupless . Hist . de Papat . pag. 555. Aeneas Sil ch . 48 , 49. Fox Martyr . Lampad . Hist . Mellif . Theod. a Niem . ch . 36 , 37. Morn . Hist . de Papat . p. 527. Sleiden . Lanquet . Lambert . Danae . de Antic . ch . 5 August . lib. 20. de Civit. Dei ch . 19. Alste . Metaph . Swarez . Metaph. * Flixweed . * Issid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Evoco . 
A70182	----	Two choice and useful treatises the one, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls, being a key to unlock the grand mysteries of providence in relation to mans sin and misery : the other, A discourse of truth / by the late Reverend Dr. Rust ... ; with annotations on them both. 1682 Approx. 759 KB of XML-encoded text transcribed from 268 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A70182 Wing G815 Wing G833 Wing M2638 ESTC R12277 12152459 ocm 12152459 55102 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70182) Transcribed from: (Early English Books Online ; image set 55102) Images scanned from microfilm: (Early English books, 1641-1700 ; 71:2, 844:3) Two choice and useful treatises the one, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls, being a key to unlock the grand mysteries of providence in relation to mans sin and misery : the other, A discourse of truth / by the late Reverend Dr. Rust ... ; with annotations on them both. Rust, George, d. 1670. Discourse of truth. More, Henry, 1614-1687. Annotations upon the two foregoing treatises. Glanvill, Joseph, 1636-1680. Lux orientalis. [47], 195, [7], 171, [6], 173-276, [4] p. Printed for James Collins and Sam. Lowndes ..., London : 1682. "Lux orientalis, or, An enquiry into the opinion of the Eastern sages ...," "Annotations upon the two foregoing treatises ... / by one not unexercized in these kinds of speculation [i.e. Henry More]" and "Annotations upon the Discourse of truth : into which is inserted by way of digression a brief return to Mr. Baxter's reply, which he calls a placid collation with the learned Dr. Henry More ... : whereunto is annexed a devotional hymn / translated for the use of sincere lovers of true piety, 1683" all have separate t.p.'s. Lux orientalis is by Joseph Glanvill. Cf. Wing. Errata: p. [47] at beginning. Advertisements on p. [1-3] at end. This work appears at reel 71:2 as Wing 833, and at reel 844:3 as Wing G815. Imperfect: copy at reel 844:3 incompletely filmed. Reproduction of originals in British Library and University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Glanvill, Joseph, 1636-1680. -- Lux orientalis. Rust, George, d. 1670. -- Discourse of truth. More, Henry, 1614-1687. Baxter, Richard, 1615-1691. -- Of the immortality of a mans soul and the nature of it and other spirits. Pre-existence -- Early works to 1800. Truth -- Early works to 1800. Soul -- Early works to 1800. Providence and government of God -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-04 Emma (Leeson) Huber Sampled and proofread 2007-04 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion W. Faithorne Sculp . TWO CHOICE and VSEFVL TREATISES : THE ONE LUX ORIENTALIS ; OR An Enquiry into the Opinion of the EASTERN SAGES Concerning the PRAEEXISTENCE of SOVLS . Being a Key to unlock the Grand Mysteries of PROVIDENCE . In Relation to Mans Sin and Misery . THE OTHER , A DISCOVRSE of TRVTH , By the late Reverend Dr. RVST Lord Bishop of Dromore in Ireland . WITH ANNOTATIONS on them both . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato . LONDON , Printed for James Collins , and Sam. Lowndes over against Exeter Exchange in the Strand , 1682. TO THE HONOURABLE Sir JOHN FINCH SIR , YOV may well be surprized at this unexpected Dedication from one that may seem an utter Stranger to your Person ; but the fame of your singular knowledge in the choicest parts of Philosophy , and all other worthy accomplishments , will make this presumption of me , the Publisher of these two Treatises , as pardonable by your self , so , I hope , justifiable to all the World. Not to say that it is a peice of indispensable justice that one of them be Dedicated to you ; the Author thereof being that Excellent Person the Reverend Dr. Rust , late Bishop of Dromore in Ireland , once fellow of Christs Colledge in Cambridge , to which you lately have been so Noble a Benefactor . Wherefore in hopes that you will be pleased to take the Dedication of this whole Book , the two Treatises , and the Annotations thereon in good part , craving pardon for this boldness I humbly take leave , and am , Honoured Sir , Your most obedient and humble Servant . JAMES COLLINS . The Publisher to the Reader . THese two Choice and Useful Treatises I present thee with the name of the Author of the latter of them is set down in the Title Page , the Reverend Dr. Rust late Lord Bishop of Dromore in the Kingdom of Ireland ; whose Vertues Parts and Abilities are copiously set out in a Letter of Mr. Jos . Glanvill prefixt to the Discourse it self . And i● thou hast the curiosity to know who is the Author of the former Treatise LVX ORIENTALIS ( who then thought fit to conceal his name as himself takes notice in his Epistle Dedicatory ) I can ass●re thee , that it is the said Mr. Jos . Glanvill , a person reputed one of the most ingenious and florid Writers of his Age. But for my own part I must ingenuously confess , that I am no competent J●dge , and consequently can be no fit Encomiast of the Abi●ities or Performances of Either . Only this I know , that both these Treatises have sold very well , and that there is none to be got of the Discourse of Truth ; though it is not many years since it was Printed . And for LVX ORIENTALIS , which was Printed about twenty years ago , when the Book grew scarce , it was so much valued by the more eager and curious searchers into the profoundest points of Philosophy , that there was given for it by some , four or five times the price for which it was at first Sold. The considerations whereof coming into my mind , I thought I should both gratifie the learned World and benefit my self , if I reprinted these two Treatises together . Which I do the more willingly , because the former Editions were too too false and corrupt , especially of LVX ORIENTALIS . Which faults of the Press , or MSS. are carefully corrected in this . And besides that this Edition is more correct than the former , there are also Annotations added to each Treatise by one not unexercized in these kind of Speculations . And in the Annotations upon the Discourse of Truth , there is inserted a DIGRESSION that contains a brief Answer to Mr. Baxters Placid Collation with the learned Dr. Henry More . And because men usually have a fondness even for the smaller Toyes or Trifles of well esteemed Writers after their decease , I have prefixed a Latin Dedication of LVX ORIENTALIS ( which I opportunely had by me ) before the Epistle Dedicatory : Which Latin Dedication the Author sent so prefixed , in a Copy to the Party it is made , and I have Printed it in the same order it was there found , that it may be one Monument amongst many other of the Authors Wit and Ingenuity . I have also , that nothing may be wanting to thy Content , got a friend to devise an Hieroglyphical Frontispice , intended more especially for LVX ORIENTALIS . But I do not profess my self able to unriddle the meaning thereof . The best Interpreter will be the Book it self . To the reading whereof I leave thee and rest Your humble Servant JAMES COLLINS . LUX ORIENTALIS , OR An Enquiry into the Opinion of the Eastern Sages Concerning the PRAEEXISTENCE OF SOULS . Being a Key to unlock the Grand Mysteries of PROVIDENCE , In relation to mans Sin and Misery . Cardanus . Quid jucundius quàm scire quid simus , quid fuerimus , quid erimus , atque cum his etiam Divina illa atque suprema post obitum mundique Vicissitudines ? London , Printed for J. Collins , and S. Lowndes over against Exeter Exchange in the Strand , 1682. Doctissimo viro Domino Doctori HENRICO MORO Maximo Purioris Philosophiae Magistro & Sapientiae ORIENTALIS RESTAURATORI In exiguum Summi Affectûs Testimonium ET Aeternae Observantiae Pignus a suis Flammis mutuatam hanc Orientis Scintillam D. D. D. Humillimus Virtutum ejus Et candoris non minùs Quam Doctrinae Cultor ; Qui ei exoptat Lucem Sempiternam , & petit ut candidè accipiat LUCEM ORIENTALEM . TO THE Much Honoured and Ingenious FRANCIS WILLOVGHBY ESQUIRE . SIR , 'T IS likely you will no less wonder at this unexpected sally of my pen ; than at my having prefixt your name to a small Trifle , that owns no Author . Of the former , you will receive an account in the Preface . And the latter , if the considerations following are not of weight , to attone for ; I know you have goodness enough to pardon , what I have not reason sufficient to excuse , or vindicate . Well meaning intentions are Apology enough , where candour , and ingenuity are the Judges . I was not induced then to this Address , because , I thought , I could oblige you ; Worth describes it self in the fairest Character . But reflecting upon that delight and satisfaction , that I have received in discoursing with you on such matters ; and knowing that your Noble Genius is gratisied by such kind of speculations ; I thought , I could not make more suitable payment for my content , or better acknowledge the favour I receive in your acquaintance , then by presenting you a Discourse about Prae-existence ; and giving you a peculiar interest in it , as you have in its Author . Not that I would suggest , that you are a favourer of any strange opinions , or hold any thing in this particular , or any other , that is sit to be discountenanc'd . But I know you love to be dealing in high and generous Theories , even where your self are a dissenter , Nor is it the least evidence of the greatness and Heroick Nobleness of your Spirit ; that amidst the slowing aboundance of the World's Blessings , with which you are encircled , you can yet Dedicate your self to your beloved Contemplations , and look upon the Furniture and accomplishments of the mind , as better riches , than the largest doals of fortune , and the Wealth and Revenues of an ample inheritance . Andmethinks , while most others at the best , do but use the Donatives of Providence , you enjoy them . And , by a Nobler kind of Chymistry , extract from them a pleasure , that is not to be met with in all the trivial sports of empty Gallantry . To be reveiwing the Recesses of Nature , and the Beauteous inside of the Vniverse , is a more Manly , yea Angelick felicity , than the highest gratifications of the senses ; an happiness , that is common to the Youthful Epicure , with his Hounds and Horses ; yea , your ends are more August and generous , then to terminate in the private pleasure you take , even in those Philosophical Researches ; For you are Meditating a more general good in those careful and profound inquiries you are making into Animals , and other concerning affairs of nature , which I hope , one day the World will be advantag'd by . But I must not ingage in an Encomium , in which I cannot be just , but I must be troublesome . For your modesty is no more able to bear it , then my Pen can reach . Wherefore I shall dismiss your eyes from this tiresome Attendance ; and only beg , that you would assure your self that no Man is more your Servant , then The Authour of Lux Orientalis : THE PREFACE . IT is none of the least commendable indulgences of our Church , that she allows us a latitude of judging in points of Speculation ; and ties not up mens Consciences to an implicite assenting to opinions , not necessary or Fundamental ; which favourable and kind permission , is questionless a great obligation upon the ingenuous , submissively to receive and observe her pious appointments for peace and order . Nor is there less Reason in this parental indulgence , than there is of Christian charity and prudence ; since to tie all others up to our opinions , and to impose difficult and disputable matters under the Notion of Confessions of Faith , and fundamentals of Religion , is a most unchristian piece of Tyranny , the foundation of persecution , and very root of Antichristianisme . So that I have often wondred , that those that heretofore would have forced all men to a compliance with their darling notions , and would have made a prey of them , that could not bow down before the Idol of their new-framed Orthodoxy ; should yet have the face to object persecution and unchristian Tyranny to our Church Appointments ; when themselves lie under a deep and Crimson guilt of those very same miscarriages , which they endeavour to affix upon those more innocent Constitutions . For is it not a far more blameable and obnoxious imposition to frame Systems of disputable Opinions , and to require their admittance into our Creeds , in the place of the most sacred , necessary , and fundamental verities ; Than it is to appoint some harmless orders of circumstance and ceremony , which in themselves are indifferent and innocent ? And let any equal Man be Judge , which is the greater superstition , either to Idolize and place Religion in things of dispute and meer opinions ; or conscientiously to observe the Sanctions of that Authority we are bound to obey . But how all those ill applyed reproaches of the Church of England , recoyl upon those that discharge them , I have fully proved in a Discourse on this Subject , which in its due time may see the Light. But for the present I go on with what I was about ; Therefore I say , 't is a most commendable excellency in our Ecclesiastical Constitutions ; which with all due regard ought to be acknowledged ; That they lay stress on few matters of opinion , but such as are of important concernment , or very meridian truths . Which I mention not to this purpose , as if men might therefore indulge themselves in what conceits and dangerous opinions soever their phancies might give birth to , ( This were an unpardonable abuse of that noble and ingenuous Liberty that is afforded us ; ) But that they might see the beauty of those well temper'd Constitutions ; and that the mouth of obloquy might be stopped that slanders our Church , as if it yielded no scope at all for free inquiry ; when I dare say there is not a Church in Christendome , that in this regard is less taxable . As for the opinion of Praeexistence , the subject of the following Papers , it was never determined against by ours , nor any other Church , that I know of ; And therefore I conceive is left as a matter of School Speculation , which without danger may be problematically argued on either hand . And I have so great confidence in all true Sons of our common Mother , to think , that they will not fix any harsh and severe censures , upon the innocent Speculations of those , though possibly they may be Errours , who own the Authority , Articles , Canons , and Constitutions of that Church which they are so deservedly zealous for . Therefore let me here premonish once for all , that I intend no Innovation in Religion , or disturbance of our established and received Doctrines , by any thing I have undertaken in this little Treatise ; But only an innocent representation of an Antient and Probable opinion , which I conceive , may contribute somewhat towards the clearing and vindicating the Divine Attributes , and so representing the ever blessed Deity , as a more fit object of Love and Adoration , than the Opinions of the World make him . And what ever may be thought of the thing it self , or the manage of this affair , I 'm sure the end and design is concerning and important , and deserves at least a favourable construction of the undertaking . For there is nothing more for the interest of Religion , than that God be represented to his Creatures as amiable and lovely , which cannot be better done , than by clearing up his Providences and dealings with the Sons of men , and discovering them to be full of Equity , Sweetness and Benignity ; so that though I should be mistaken in the opinion which I endeavour to recommend , yet I expect the candour of the ingenuous , being betray'd into an errour , if it be one , by so pardonable an occasion . If it be excepted against this undertaking , that the Doctrine of Pr●eexistence hath in a late Discourse been purposely handled ; besides what the learned Dr. More hath written of it ; and therefore that this labour may seem a superfluous , unnecessary Repetition : I answer , that that very Treatise , viz. the Account of Origen , made some such thing as this expedient . For though the proof and management of this affair be there unexceptionable , as far as the Author is by his design ingaged ; yet , he being confined to the reasons of Origen , and to the answering such objections , as the Fathers urged against him ; hath not so fully stated and cleared the business , but that there was room for afterundertakers . And 't is a great disinterest to so strange and unusual a Doctrine as this , to be but partially handled : since so long , it will not be understood , and consequently be but exposed to contempt and ignominy . Nor can we hope that the world will be so favourable to a Paradox , or take so much pains for the understanding of that which they think a gross absurdity , as to collect those Principles that are scatter'd up and down the writings of that great and excellent Restorer of the Platonick Cabbala , and accommodate them to the interest of this opinion . So that I thought that till the Reasons , Answers , Principles , and particular State of the Hypothesis were brought all together , to talk of Praeexistence in Earnest were but to make a mans self ridiculous , and the Doctrine , the common Ludibrium of fools and ignorants . And yet I must confess my self to be so much a contemner of the half-witted censurers of things they know not , that this Reason alone could not have moved my pen the breadth of a letter ; But some ingenious friends of mine , who were willing to do their Maker right , in a due apprehension of his Attributes and Providences , having read the Letter of Resolution , and thence being induced to think favourably of Prae-existence , were yet not fully satisfied in the proof , nor able to give stop to those objections , which their imperfect knowledge of the Hypothesis occasioned ; wherefore they desired me to draw up a more full and particular Account of that Doctrine , which they had now a kindness for , and which wanted nothing more to recommend it to them , but a clear and full representation . For their satisfaction then , I drew up the following Discourse , intending at first , that it should go no further than their hands , whose interest in mine affections had commanded it ; but they being more than I could well pleasure with written Copies , and perceiving others of my acquaintance also , to whom I owe regard and service , to be in the like condition with these ; I was induced to let this Little Trisle tread a more publick Stage ; and to speak my mind to them from the Press . If further reason be expected for mine undertaking a business in which others have been ingaged , I would desire them to consider what an infinite of Books are written upon almost all subjects can be named . And I am confident , if they turn o're Libraries , they 'l find no theam , that is of any consideration , less traced than this is . So that no body hath reason to call it a Crambe , who considers , that there are multitudes , even of Scholars that have never seen or heard of any thing of this nature ; And there is not , that I know of , any one Book extant in any language besides this , that purposely , solely , and fully treats of Praeexistence . Wherefore who ever condemns this as a superfluous ingagement , if he will be just , must pass the same censure upon well nigh every Discourse the Press is deliver'd of ; for hee 'l meet with few written on less handled subjects . I might urge also if there were need on 't , that various representations of the same thing , fit the variety of phancies and gusts of perusers ; and that may have force and prevalence to perswade in one , which signifies nothing in another . But 't is enough ; he that will judge me on this account , must pass the same Award on every Sermon he hears , and every Book he looks on ; And such a censure will do me as little hurt , as him good , that passeth it . Besides this exception , 't is not unlikely that some may object , that I use Arguments that have already been pleaded in behalf of this opinion ; which rightly understood , is no matter of disrepute ; since every one else doth it that deals in a Subject formerly written of . And I would have him that commenceth such a charge against me , to consult divers Authours who have handled the same subject ; and if he find not the same Arguments and Reasons infinitely repeated every where , let him call me plagiary , and spare not . 'T is true therefore I have not baulk't the reasons of Origen , Dr. More , or the Authour of the Letter of Resolution , because they had been used already ; but freely own the assistance of those worthy Authours ; however I think I have so managed , fortified , and secured them against exceptions , especially the most considerable , that I may reasonably expect a pardon , yea and an interest in them also . For 't is the backing of an argument that gives it force and efficacy ; which I have done to the most weighty of them , at my proper cost and charges . Nor should I have been faithful to my cause , had I omitted any thing that I thought confirm'd it , upon any pretence whatever ; since possibly this discourse may fall into the hands of some , who never met with those other Authors . And my design being a full proof , defence , and explication of Praeexistence , it had been an unpardonable defect to have pretermitted those weighty reasons by which its learned assertors have inforced it . If any yet should criminate me ( as I know some did the account of Origen , ) for using many of the same words , and some of the same phrases and expressions , that those others , who have writ about those matters , have made use of ; I am not very careful to answer them in this matter ; and I doubt this engagement against those little scruples , will but seem importune to the judicious . For no body blames the frequent usage of words of Art ; or those which the first Masters or Restorers of any Doctrine have been wont to express their notions by ; since that such words and expressions are best understood , as have by custome , or the Authority of some great Authors , been appropriated to such Doctrines , as they have imployed them in the service of . And should every man that writes on any subject , be obliged to invent a-new , all the terms he hath need of , and industriously to shun those proper expressive words and phrases that are fitted to his hands , and the business he is about ; all things will be fill'd with impertinency , darkness and confusion . It must be acknowledged then , that most of the peculiar words and phrases that either I , or any body else that will speak properly and intelligibly in this matter , make use of , are borrowed from the judicious and elegent contriver of them , the profound Restorer and Refiner of almost-extinct Platonism : Whose invention hath been so happy in this kind , that it hath served up those notions in the most apposite , significant , comprehensive and expressive words that could well be thought of . Wherefore 't were an humoursome piece of folly for any man that deals in these matters , industriously to avoid such termes and expressions as are so adapted and fitted to this purpose , and so well known among those that are acquainted with this way of Learning ; when without vanity he could not think to be better furnish't from his own phancy . If in the following papers I have used any expressions of others , which these considerations will not warrant ; I must beg pardon for my memory , which doth not use to be so serviceable . And where I writ this Discourse , I had not one of my books within my reach , that treated of this , or indeed any other Subject . Nor am I at leasure now to examine them and this , to see whether I can find any such coincidences ; which a mans phancy dealing frequently in such matters , might insensibly occasion . If any there be , let those that find them out , pardon them , as the slips of a too officious imagination ; or however else they treat them , they shall not much displease the Author . And now that this Discourse may pass with less controul among those that shall light on it , I find my self ingag'd to speak a little to a double sort of Readers , who are like to be offended at my design , and averse to the Doctrine asserted in these Papers . And ( 1 ) some will boggle at Praeexistence , and be afraid to entertain it , upon an apprehension that the Admission of this opinion will disorder and change the Frame of Orthodox Divinity ; which , were there cause for such a jealousie , were but a commendable caution ; but there 's hope this may prove but a panick fear , or such a needless terrour as surpriseth Children in the dark , when they take their best friends for some Bug-Bear that would carry them away , or hurt them . For 't is but supposing ( as I have somewhere intimated in the discourse it self ) that God created all souls together as he did the Angels ; That some of them sinned and fell with the other Apostate Spirits ; and for their disobedience were thrust into a state of silence and insensibility ; That the Divine goodness so provided for them , that they should act a part again in terrestrial Bodies , when they should fitly be prepared for them ; And that Adam was set up as our great Protoplast and Representative , who , had he continued in Innocence and Integrity , we had then been sharers in that happiness which he at first was instated in ; but by his unhappy defection and disobedience we lost it ; and became thus miserable in our New life in these earthly bodies . I say the Doctrine of Prae-existence thus stated , is , in nothing that I know of , an enemy to common Theology : all things hence proceeding as in our ordinary Systems ; with this only difference , that this Hypothesis clears the divine Attributes from any shadow of harshness , or breach of equity , since it supposeth us to have sinned and deserved all the misery we suffer in this condition before we came hither : whereas the other which teacheth , that we became both guilty and miserable by the single and sole offence of Adam , whenas we were not then in being , or as to our souls , as much as potentially in our great Progenitour ; bears somewhat hardly upon the repute of the Divine perfections . So that if the wary Reader be afraid to venture upon the Hypothesis , that I have drawn up at the end , ( which , I confess , I would not give him the least incouragement to meddle with ) yet without danger he may admit of Praeexistence as accommodated to the Orthodox Doctrine . Nor should I indeed have medled with the other scheme , which is built upon the Principles of meer Reason and Philosophy ; but that those friends who drew the rest of the Discour●e from me , ingag'd me to give them an Account of the Philosophical Hypothesis . In which , I know , I have not in every particular , followed the mind of the Masters of the Origenian Cabbala ; but kept my self to the conduct of those Principles , that I judged most rational ; though indeed the things wherein I differ , are very few and inconsiderable . However for that reason I thought fit to intitle no body to the Hypothesis that I have made a draught of , lest I should have affix't on any one , what he would not have owned . But for the main , those that understand it , know the Fountain ; and for others , 't is no great matter if they be ignorant . Now if any one judge me to be a Proselyte to those opinions , because I call them not all to nought , or damn not those , that have a favour for them ; I know not how to avoid the doom of their severe displeasure ; having said as much in the place where I treat of those matters , to purge my self of such a suspicion , as I thought necessary to clear me , in the opinion of any competently ingenuous . As for others , let me say what I can , I shall be what their wisdoms think fit to call me ; And let that be what it will , I am very well content to bear it . I 'le only add , to take off the ground of this uncharitable jealousie , that among the favourers of Praeexistence , I know none that are adherers to those opinions ; and therefore for me to have declaim'd against any , on this account , had been a piece of Knight-Errantry ; And those Dons that do so make Gyants of the Wind-mills of their own Imaginations . But , ( 2 ) There are another sort of Readers that I have a word to say to , who contemn and laugh at every thing that their narrow noddles comprehend not . This , I confess , is a good easie way of confutation , and if we may take every fool's smile for a Demonstration , Praeexistence will be routed . But the best on 't is , to call things by their right names , this is but a vulgar , childish humour arising from nothing but a fond doating on the opinions we were first instructed in . For having made those the standard of truth and solidity , these prepossest discerners presently conclude every thing that is a stranger to their ears and understandings , and of another stamp from their Education-receptions , ●alse and ridiculous ; just like the common people , who judging all customs and fashions by their own , account those of other Nations absurd and barbarous . 'T is well for those smiling Co●●uters , that they were not bred in Mahumetism , for then without doubt they would have made sport of Christianity . But since they are so disposed , let them laugh at the opinion I have undertaken for , till they understand it ; I know who in the judgment of wise men will prove Ridiculous . It was from this very principle that the most considerable truths , that ever the world was acquainted with , were to the Jews , a stumbling block , and to the Greeks , foolishness ; and 't was such a spirit as reigns in these Children of self-con●idence , that call'd S. Paul a babbler . And methinks till these narrow-scull'd people could boast themselves infallible , and all their opinions , an unerring Canon , common modesty and civility should teach them better manners , than at first dash to judge that a ridiculous absurdity , which the greatest and wisest Sages , that inlightned the antient World , accounted so sound and probable a Conclusion . Especially it being a matter not determin'd against , but rather countenanc't in Scripture , as will appear hereafter . But Opinionative Ignorance is very weak and immoral . And till those slight and Vulgar discerners have learn't that first principle of true wisdom , To judge nothing till they throughly understand it , and have weighed it in the Ballance of impartial Reason ; 't is to no purpose to spend ones breath upon them . THE CONTENTS OF LVX ORIENTALIS . Chap. 1. THE opinions proposed concerning the original of Souls . pag. 1 Chap. 2. Daily creation of Souls is inconsistent with the Divine Attributes . pag. 3 Chap. 3. ( 2 ) Traduction of Souls is impossible , the reason for it weak and frivolous ; The proposal of Praeexistence . pag. 16 Chap. 4. ( 1 ) Praeexistence cannot be disproved . Scripture saith nothing against it : It 's silence is no prejudice to this Doctrine , but rather an Argument for it , as the case standeth . Praeexistence was the common opinion of our Saviour's times . How , probably , it came to be lost in the Christian Church . pag. 27 Chap. 5. Reasons against Praeexistence answered . Our forgetting the former state is no argument to disprove it : Nor are the other Reasons that can be produc'd , more conclusive . The proof of the possibility of Praeexistence were enough , all other Hypotheses being absurd and contradictious . But it is prov'd also by positive Arguments . pag. 45 Chap. 6. A second Argument for Praeexistence drawn from the consideration of the Divine Goodness , which alwayes doth what is best . pag. 51 Chap. 7. The first Evasion , that God acts freely , and his meer will is reason enough for his doing , or forbearing any thing , overthrown by four Considerations , Some incident Evasions , viz. that Gods Wisdom , or his glory , may be contrary to this display of his goodness , in our being made of old , clearly taken off . pag. 55 Chap. 8. A second general Evasion , viz. that our Reasons cannot tell what God should do , or what is best , overthrown by several considerations . As is also a third , viz. that by the same Argument God would have been obliged to have made us impeccable , and not liable to Misery . pag. 61 Chap. 9. A fourth Objection against the Argument from Gods goodness , viz. That it will conclude as well that the World is infinite and eternal , Answered . The conclusion of the second Argument for Praeexistence . pag. 71 Chap. 10. A third Argument for Praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our Genius's , copiously urged . If these Arguments make Praeexistence but probable , 't is enough to gain it the Victory . pag. 74 Chap. 11. Great caution to be used in alledging Scripture for our speculative opinion . The countenance that Praeexistence hath from the sacred writings both of the Old and New Testament ; Reasons of the seeming uncouthness of these allegations . Praeexistence stood in no need of Scripture-proof . pag. 82 Chap. 12. Why the Author thinks himself obliged to descend to some more particular Account of Praeexistence . The presumption positively to determine how it was with us of old . The Authors design in the Hypothesis that follows . pag. 90 Chap. 13. Seven Pillars on which the particular Hypothesis stands . 94 Pillar 1. All the Divine designs and actions are laid and carried on by pure and infinite Goodness . pag. 95 Pillar 2. There is an exact Geometrical Justice that runs through the Vniverse , and is interwoven in the contexture of things . pag. 97 Pillar 3. Things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . pag. 100 Pillar 4. The Souls of men are capable of living in other bodies besides Terrestrial ; And never act but in some body or other . pag. 102 Pillar 5. The Soul in every state hath such a body as is fittest for those faculties and operations that she is most inclined to exercise . pag. 105 Pillar 6. The powers and faculties of the Soul are either ( 1 ) Spiritual , and intellectual : or ( 2 ) Sensitive : or ( 3 ) Plastick . pag. 107 Pillar 7. By the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , and è contra . pag. 108 Chap. 14. A Philosophical Hypothesis of the Souls Praeexistence . 113 Her Aethereal State. The Aereal State. pag. 102 The Terrestrial State. pag. 122 The next step of Descent , or After-state . pag. 126 The Conflagration of the Earth . pag. 137 The General Restitution . pag. 142 THE ERRATA Correct thus : In Lux Orientalis . For Read PAg. 9. lin . 6. For * For. pa. 61. l. 3. Reasons Reason . p. 78. l. 1. his this . p. 126. l. 6. course coarse . In the Annotations . pag. 34. l. 28. promptus promptos . p. 38. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 45. l. 12. tye lye . p. 51. l. 5. Plaistick Plastick . p. 53. l. 7. Zoophiton's Zoophyton's . p. 54. l. 29. Unluckly Unlucky . p. 56. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 62. l. 19. other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 74. l. 8. property properly . p. 80. l. 2. doors : for doors for . ibid. l. 21. properly property . p. 84. l. 2. fitted sited . ibid. l. 21. restore resolve . p. 94. l. 15. vigorous rigorous . p. 95. l. 8. this humane his humane . p. 101. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 104. l. 28. corporeal incorporeal . p. 106. l. 13. alledged alledge . p. 113. l. 20. Psychopanychites Psychopannychites . ibid. l. 31. to two . p. 119. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 144. l. 23. ante . Interiisse ante ●●●●●●sse . p. 184. l. 26. Nymphs Nymph . p. 209. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 238. l. 26. slawes flawes . p. 255. l. 11. sesquealtera sesquialtera . p. 265. l. 3. the steady their steady . p. 268. l. 10. to those so those . p. 275. l. 2. Heaven's Haven's . LUX ORIENTALIS . CHAP. I. The opinions proposed concerning the original of Souls . IT hath always been found a matter of discouraging difficulty , among those that have busied themselves in such Inquiries , To determine the Soul 's original . Insomuch that after all the contests and disputes that have been about it , many of the wisest Inquisitors have concluded it undeterminable : or , if they have sate down in either of the two opinions , viz. of it's immediate Creation , or Traduction ( which of later ages have been the only competitors ) ; they have been driven to it , rather from the absurdities of the opposite opinion , which they have left ; than drawn by any rational alliciency in that which they have taken to . And indeed , if we do but impartially consider the grand inconveniences which each party urgeth against the others Conclusion , it would even tempt one to think , that both are right in their opposition , and neither in their assertion . And since each side so strongly oppugns the other and so weakly defends it self , 't is a shrewd suspicion that they are both mistaken . Wherefore if there be a third that can lay any probable claim to the truth , it deserves to be heard to plead its cause ; and , if it be not chargeable with the contradictions or absurdities either of the one or other , to be admitted . Now though these later ages have concluded the matter to lie between immediate Creation , and seminal Traduction ; yet I find that the more antient times have pitcht upon Praeexistence , as more likely than either ; For the Platonists , Pythagoreans , the Chaldaean wise men , the Jewish Rabbins , and some of the most learned and antient Fathers were of this opinion . Wherefore I think we owe so much at least to the Memory of those grave Sages , as to examine this Doctrine of theirs , and if neither of the later Hypotheses can ease our anxious minds , or free themselves from absurdities ; and this Grey Dogma fairly clear all doubts , and be obnoxious to no such contradictions ; I see no reason but we may give it a favourable admittance , till something else appear more concinnous and rational . Therefore let us take some account of what the two first opinions alledge one against another , and how they are proved by their promoters and defendants . Now if they be found unable to withstand the shock of one anothers opposition ; we may reasonably cast our eyes upon the third , to see what force it brings to vouch its interest , and how it will behave it self in the encounter . CHAP. II. Daily creation of Souls is inconsistent with the Divine Attributes . THe first of these opinions that offers it self to Tryal is , that God daily creates humane souls , which immediately are united unto the bodies that Generation hath prepared for them . Of this side are our later Divines , and the generality of the Schoolmen . But not to be born down by Authorities , Let us consider what reason stands against it . Therefore , ( 1 ) If our Souls came immediately out of the hands of God when we came first into these bodies , Whence then are those enormously brutish inclinations , that strong natural proclivity to vice and impiety , that are exstant in the children of men ? All the works of God bear his image , and are perfect in their kind . Purity is his nature , and what comes from him , proportionably to its capacity partakes of his perfections . Every thing in the natural world bears the superscription of his wisdom and goodness ; and the same fountain cannot send forth sweet waters and bitter . Therefore 't is a part of our allegiance to our Maker to believe , * that he made us pure and innocent , and if we were but just then framed by him when we were united with these terrestrial bodies , whence should we contract such degenerate propensions ? Some tell us , that this impurity was immediately derived from the bodies we are united to ; But , how is it possible , that purely passive insensible Matter should transfuse habits or inclinations into a Nature that is quite of another Make and Quality ? How can such a cause produce an effect so disproportionate ? * Matter can do nothing but by motion , and what relation hath that to a moral contagion ? How can a Body that is neither capable of sense nor sin , infect a soul , as soon as 't is united to it , with such vitious debauched dispositions ? But others think to evade by saying , That we have not these depravities in our natures , but contract them by Custome , education , and evil usages . How then comes it about , that those that have had the same care and industry used upon them , and have been nurtured under the same discipline and severe oversight , do so vastly and even to wonder differ in their inclinations ? * How is it that those that are under continual temptations to vice , are yet kept within the bounds of vertue , and sobriety ? And yet that others , that have strong motives and allurements to the contrary , should violently break out into all kinds of extravagance and impiety ? Sure , there is somewhat more in the matter than those general causes , which may be common to both ; and which many times have quite contrary effects . ( 2. ) This Hypothesis , that God continually Creates humane souls in these bodies , consists not with the honour of the Divine Attributes . For , ( 1. ) How stands it with the goodness and benignity of that God , who is Love , to put pure and immaculate spirits , who were capable of living to him and with him , into such bodies as will presently defile them , deface his image , pervert all their powers and faculties , incline them to hate what he most loves , and love what his Soul hateth ; and that , without any knowledge or concurrence of theirs , will quite marre them as soon as he hath made them , and of dear Children , render them rebels or enemies , and in a moment from being like Angels transform them into the perfect resemblance of the first Apostates , Devils ? Is this an effect of those tender mercies that are over all his works ? And ( 2. ) Hath that Wisdom that hath made all things to operate according to their natures , and provided them with whatever is necessary to that end , made myriads of noble Spirits capable of as noble operations , and presently plunged them into such a condition wherein they cannot act at all according to their first and proper dispositions , but shall be necessitated to the quite contrary ; and have other noxious and depraved inclinations fatally imposed upon their pure natures ? Doth that wisdom , that hath made all things in number , weight , and measure , and disposed them in such exact harmony and proportions use to act so ineptly ? And that in the best and noblest pieces of his Creation ? Doth it use to make and presently destroy ? To frame one thing and give it such or such a nature , and then undo what he had done , and make it another ? And if there be no such irregular methods used in the framing of inferiour Creatures , what reason have we to suspect that the Divine Wisdom did so vary from its self in its noblest composures ? And ( 3 ) , Is it not a great affront to the Divine J●stice , to suppose , as we are commonly taught , that as●oon as we are born , yea , and in the Womb , we are obnoxious to eternal wrath and torments , if our Souls are then immediately created out of nothing ? For , To be just is to give every one his due ; and how can endless unsupportable punishments be due to innocent Spirits , who but the last moment came righteous , pure , and immaculate out of their Creators hands ; and have not done or thought any thing since , contrary to his will or Laws , nor were in any the least capacity of sinning ? I , but the first of our order , our General head and Representative , sinned , and we in him ; thus we contract guilt as soon as we have a Being , and are lyable to the punishment of his disobedience . This is thought to solve all , and to clear God from any shadow of unrighteousness . But whatever truth there is in the thing it self , I think it cannot stand upon the Hypothesis of the Souls immediate Creation , nor yet justifie God in his proceedings . For , ( 1. ) If I was then newly Created when first in this body ; what was Adam to me , who sinned above 5000 years before I came out of nothing ? If he represented me , it must be as I was in his Loins , that is , in him as an effect in a cause . But so I was not , according to this Doctrine ; for my soul owns no Father but God , its immediate progenitour . And what am I concern'd then in his sins , which had never my will or consent , more than in the sins of Mahom●t , or Julius Caesar ? Nay , than in the sins of Beelzebub or Lucifer ? And for my body , 't is most likely , that never an Atom of his , ever came at me ; or , if any did , he was no cause on 't . Besides , that of it self is neither capable of sense , sin , guilt , nor punishment : or , ( 2. ) Admitting that we become thus obnoxious assoon as in the body , upon the account of his default , How doth it comport with the divine Justice , in one moment to make such excellent Creatures , and in the next to render them so miserable , by thrusting them into a condition , so fatally obnoxious ; especially since they were capable of living and acting in bodies more perfect , and more accommodate to their new undefiled natures ? Certainly , could they have been put to their choice whether they would have come into being upon such termes , they would rather have been nothing for ever . And God doth not use to make his Creatures so , as that , without their own fault , they shall have cause to unwish themselves . Hitherto in this second general Argument I have dealt against those that believe and ass●rt the original depravity of our natures : which those that deny , may think themselves not pin●●'t by or concern'd in ; Since they think they do no such dishonour to the divine Attributes , while they assert , that we were not made in so deplorable and depraved a condition , but have so made our selves by our voluntary aberrations . But neither is this a fit Plaister for the sore , supposing our souls to be immediately created and so sent into these bodies . For still it seems to be a diminutive and disparaging apprehen●ion of the infinite and immense Goodness of God , that he should detrude such excellent creatures as our souls into a state so hazardous , * wherein he seeth it to be ten thousand to one , but that they will corrupt and defile themselves , and so make themselves miserable here , and to eternity hereafter . And certainly , be we as indifferent naturally to good and evil as can be supposed ; yet great are the disadvantages to virtue that all men unavoidably meet with , in this state of imperfection . For considering , that our infant and growing age is an age of sense , in which our appetites , and passions are very strong , and our reasons weak , and scarce any thing but a chain of imaginations , 't is I say great odds , but that we should be carried to inordinacy , and exceed the bounds the divine laws have set us . So that our lower powers of sense and passions using to have the head , will grow strong and impetuous , and thus 't is an hundred to one but we shall be rooted in vice , before we come to the maturity of our reasons , or are capable of the exercise of virtue . And woful experience teacheth us , that most men run so far before they consider whither they are a-going , that the care and diligence of all their lives after , will scarce reclaim them . Besides , the far greatest part of the world are led into wickedness and all kinds of debauchery , by corrupt and vitious education . And 't is not difficult to observe what an enormous strength , bad education hath to deprave and pervert well dispos'd inclinations . Which things consider'd , this way also methinks reflects a Disparagement on the Divine Attributes : Since by creating souls daily and putting them into such bodies , and such parts of the world as his infinite Wisdom sees will debauch them , and pervert them from the ways of righteousness and happiness , into those of vice and misery ; he deals with them less mercifully than a parent among us would with his Off-spring . And to suppose God to have less goodness than his degenerate creatures , is to have very narrow apprehensions of his perfections , and to rob him of the honour due to his Attributes . ( 3 ) It hath been urged with good probability by great and wise Sages , that 't is an unbecoming apprehension of the Majesty on high , * to suppose him assistant to unlawful and unclean coitions , by creating a soul to animate the impure foetus . And to think , It is in the power of brutish lust to determine Omvipotence to create a Soul , whensoever a couple of unclean Adulterers shall think fit to join in their bestial pleasures ; is methinks to have a very mean apprehension of the divine Majesty and Purity . This is to make him the worst of Servants by supposing him to serve his creature's vices , to wait upon the vilest actions , and to engage the same infinite Power that made the world for the perfecting what was begun by dissolute Wantons . This Argument was used of old by pious and learned Origen , and hath been imployed in the same service since , by his modern defendents . But I foresee an evasion or two , that possibly with some may stand for an answer , the removal of which will clear the business . It may be pretended that God's attending to create souls for the supply of such generations , is but an act of his justice , for the detection , and consequently punishment , of such lawless offenders ; which therefore will be no more matter of disparagement than the waiting of an Officer of justice to discover and apprehend a Malefactour . But this Subterfuge cannot elude the force of the Argument , for it hath no place at all in most Adulteries ; yea great injustice and injury is done many times by such illegitimate births ; the Child of a Stranger being by this means admitted to carry away the inheritance from the lawful off-spring . Besides , God useth not ordinarily to put forth his Almighty power to discover secret miscarriages , except sometimes for very remarkable and momentous ends , but leaves hidden iniquities to be the objects of his own castigations . And if discovery of the fault be the main end of such creations , * methinks that might be done at a cheaper rate , that should not have brought so much inconvenience with it , or have exposed his own innocent and harmless off-spring to undeserv'd Reproach and Infamy . But further it may be suggested , that it is no more indecent for God to create souls to furnish those unlawful Generations , than it is that a man should be nourisht by meat that he hath unlawfully come by , or that the Cattle which he hath stoln should ingender with his own . But the difference of these instances from the case in hand is easily discernable ; in that the nourishment and productions spoken of , proceed in a set orderly way of natural causes , which work fatally and necessarily without respect to moral circumstances ; and there is no reason , it should be in the power of a sinful creature to engage his Maker to pervert or stop the course of nature , when he pleaseth . But in the case of creating souls , God is supposed to act by explicite and immediate Will , the suspending of which , in such a case as this , is far different in point of credit and decorum , from his altering the setled Laws he hath set in the Creation , and turning the world upside down . I might further add ( 4ly ) , That * it seems very incongruous and unhandsome to suppose , that God should create two souls for the supply of one monstrous body . And of such prodigious productions there is mention in History . That 's a remarkable instance in Sennertus , of a Monster born at Emmaus with two hearts , and two heads ; the diversity of whose appetites , perceptions , and affections , testified that it had two souls within that bi-partite habitation . Now , to conceive the most wise Maker and Contriver of all things , immediately to create two souls , for a single body , rather than suffer that super-plus of matter which constitutes the monstrous excrescence to prove effoete & inanimate , is methinks a derogatory apprehension of his wisdom , and supposeth him to act more ineptly in the great and immediate instances of his power , than in the ordinary course of nature about less noble and accurate productions . Or , if it be pretended , that Souls were sent into them while the bodies were yet distinct , but that afterwards they grew into one : This , I say , will not heal the breach that this Hypothesis makes upon the divine Wisdom ; it tacitely reflecting a shameful oversight upon Omniscience , that he should not be aware of the future coalescence of these bodies into one , when he made souls for them ; or at least , 't is to suppose him , knowingly to act i●eptly . Besides , that the rational soul is not created till the body , as to the main stroaks of it at least , is framed , is the general opinion of the Assertors of daily creation ; So that then there is no room for this evasion . And now one would think that an opinion so very obnoxious , and so lyable to such grand inconveniences , should not be admitted but upon most pressing reasons and ineludible demonstrations . And yet there is not an argument that I ever heard of from reason to inforce it , but only such as are brought : from the impossibility of the way of Traduction ; which indeed is chargeable with as great absurdities , as that we have been discoursing of . 'T is true , several Scriptures are prest for the service of the cause ; but I doubt much against their intent and inclination . General testimonies there are to prove that God is the Father and Creator of Souls , which is equally true , whether we suppose it made just as it is united to these bodies , or did praeexist , and was before them ; But that it is just then created out of nothing when first it comes into these earthly bodies , I know not a word in the inspired Writings that speaks it . For that saying of our Saviour , My Father worketh hitherto , and I work , is by the most judicious understood of the works of preservation and providence : Those of creation being concluded within the first Hebdomade , accordingly as is exprest in the History , * that God on the seventh day rested from all his works . Nor can there an instance be given of any thing created since , or is there any pretended , but that which hath been the subject of our inquiry ; which is no inconsiderable presumption , that that was not so neither ; since the divine way of working is not parti-colour or humoursome , but uniform and consonant to the laws of exactest wisdom . So that for us to suppose that God , after the compleating of his Creation , and the laws given to all things for their action , and continuance , to be every moment working in a quite other way in one instance of beings , than he doth in all besides ; is methinks a somewhat odd apprehension , especially when no Reason urgeth to it , and Scripture is silent . For such places as this [ the God of the Spirits of all flesh , the Father of Spirits . The spirit returns to God that gave it . The souls which I have made . We are his off-spring . Who formeth the spirit of man within him , and the like ] signifie no more , but that our souls have a nearer relation to God than our bodies , as being his immediate workmanship , made without any creature-interposal , and more especially regarded by him . But to inferr hence , that they were then produced when these bodies were generated , is illogical and inconsequent . So that all that these Scriptures will serve for , is only to disprove the Doctrine of Traduction , but makes not a tittle for the ordinary Hypothesis of Daily Creation against Praeexistence . CHAP. III. ( 2 ) Traduction of souls is impossible , the reasons for it weak and frivolous , the proposal of Praeexistence . THus then we have examin'd the ●irst way of stating the Soul's original , that of continual Creation ; and finding no sure resting place for our inquiry here , we remove to the second , The way of Traduction or seminal Propagation . And the adherers to this Hypothesis are of two sorts , viz. either such as make the Soul to be nothing but a purer sort of matter , or of those that confess it wholly spiritual and immaterial . I 'le dispatch the former , briefly strike at the root of their misconceit of the Souls production , and shew it cannot be matter , be it as pure as can be conceived . Therefore ( 1 ) If the soul be matter , then whatever perceptions or apprehensions it hath , or is capable of , they were l●● in at the senses . And thus the great Patron of the Hypothesis states it , in his Leviathan , and other writings . But now clear , it is that our Souls have some conceptions , which they never received from external sense : For there are some congenite implicit Principles in us , without which there could be no sensation ▪ * since the images of objects are very small and inconsiderable in our brains , comparatively to the vastness of the things which they represent , and very unlike them in multitudes of other circumstances ; so that 't were impossible we should have the sensible representation of any thing , * were it not that our souls use a kind of Geometry , or mathematick Inference in judging of external objects by those little hints it finds in material impressions . Which Art and the principles thereof were never received from sense , but are pre●upposed to all sensible perceptions . * And , were the soul quite void of all such implicit notions , it would remain as senseless as a stone for ever . Besides , we find our minds fraught with principles logical , moral , metaphysical , which could never owe their original to sense otherwise , than as it gives us occasions of using them . * For sense teacheth no general propositions , but only affords singulars for Induction ; which being an Inference , must proceed from an higher principle that owns no such dependence on the senses , as being found i● the mind , and not deriv'd from any thing without . Also we find in our selves mathematical notions , and build certain demonstrations on them , which abstract from sense and matter . And therefore never had them from any material power , * but from something more sublime and excellent . But this Argument is of too large a consideration to be treated of here , and therefore I content my self with those brief Touches , and pass on . ( 2 ) If the soul be matter , 't is impossible it should have the sense of any thing : for either the whole image of the object must be received in one point of this sensitive matter ; a thing absurd at first view , that such variety of distinct and orderly representations should be made at once upon a single atom ; or the whole image is imprest upon every point , and then there would be as many objects as there are points in this matter ; and so every thing would be infinitely multiplied in our del●sive senses . Or finally , every part of the soul must receive a proportionable part of the image ; and then , how could those parts communicate their perceptions to each other , and what should perceive the whole ? This Argument is excellently managed by the great Dr. H. More , in whose writings this fond Hypothesis is fully triumpht over , and defeated . Since therefore the very lowest degree of perception , single and simple sense , is incompatible to meer body or matter , we may safely conclude , that the higher and nobler operations of imagining , remembring , reasoning , and willing must have a cause and source that is not Corporeal . Thus therefore those that build the souls traduction upon this ground of its being only body and modified matter , are disappointed in the foundation of their conclusion . But ( 2 ) Another sort of assertors of traduction teach the Soul to be spiritual and incorporeal , and affirm that by a vertue deriv'd from the first benediction , it can propagate its like ; one soul emitting another as the body doth the matter of Generation . The manner of which spiritual production useth to be illustrated by one Candle's lighting another ; and a mans begetting a thought in anothers mind , without diminishing of his own . This is the most favourable representation of this opinion , that I can think on . And yet , if we nearly consider it , it will appear most absu●d and unphilosophical . For if one soul produce another , 't is either out of nothing or something praeexistent . If the former , 't is an absolute creation , which all philosophy concludes impossible for a Creature . And if it be pretended that the Parent doth it not by his proper natural virtue , but by a strength imparted by God in the first blessing , Increase and multiply , so that God is the prime agent , he only the instrument : I rejoin , that then either God hath thereby obliged himself to put forth a new and extraordinary power in every such occasion , distinct from his influence in the ordinary ●ourse of nature : Or else ( 2 ) he only concurrs by his providence , as he doth to our other natural actions , we having this Ability bestowed upon our very natures . He that asserts the first , runs upon all the rocks that he would avoid in the former Hypothesis of continual Creation , and God will be made the cause of the sin , and misery of his spotless and blameless Creatures ; which absurdities he cannot shun by saying , that God , by interposing in such productions , doth but follow the rules of acting , which he first made while man was innocent . For certainly , infinite goodness would never have tyed up it self to such Laws of working , as he foresaw would presently bring unavoidable inconvenience , misery , and ruine upon the best part of his workmanship . And for the second way , it supposeth God to have no more to do in this action than in our eating and drinking . Consequently , here is a creation purely natural . And methinks , if we have so vast a power to bring the ends of contradictories together , something out of nothing , ( which some deny to Omnipotence it self ) 't is much we cannot conserve in being our Creature so produced , nor our own intimate selves , since conservation is not more than Creation . And 't is much , that in other things we should give such few specimens of so vast an ability ; or , have a power so divine and excellent , and no faculty to discern it by . Again , ( 2 ) if the Soul be immediately produced out of nothing , be the agent who it will , God or the Parent , it will be pure and sinless . For , supposing our parents to be our Creators ; they make us but as natural agents , * and so can only transmit their natural qualities , but not their moral pravities . Wherefore there can no better account be given from this way how the Soul is so debauched and infected assoon as it comes into the body , than in the former , and therefore it fails in the main end it is designed for . Thus we see then that the traduction of the Soul , supposing it to be produced out of nothing , cannot be defended . Nor doth the second general way yield any more relief to this Hypothesis . For if it be made of any thing praeexistent , it is either of matter or spirit . The former we have undermined and overthrown already , in what was said against those , that hold it to be body . And if it be made out of any Spiritual substance , it must be the soul of the parent , ( except we will revive the old enthusiastick conceit of its being a particle of the divine essence ) which supposition is * against the nature of an immaterial being , a chief property of which , is to be indiscerpible . Nor do the similitudes I mentioned in the proposal of the Hypothesis , at all fit the business ; for one candle lights another , * by separable emissions that pass from the flame of that which is kindled , to the wick of the other . And flame is a body whose parts are in continual flux , as a river . But the substance of the soul is stable , permanent , and indivisible , which quite makes it another case . And for a mans informing anothers mind with a thought which he had not conceived , it is not a production of any substance , but only an occasioning him to exert an operation of his mind which he did not before . And therefore makes , nothing to the illustrating , how a Soul can produce a Soul , a substance distinct and without it self : Thus we see how desperate the case of the souls original is in the Hypothesis of Traduction also . But yet to let it have fair play , we 'l give it leave to plead it's cause ; and briefly present what is most material in its behalf . There are but two reasons that I can think of , worth the naming : ( 1 ) A man begets a man , and a man he is not without a Soul , therefore 't is pretended that the soul is begotten . But this argument is easily detected of palpable sophistry , and is as if one should argue , a man is mortal , therefore his Soul is mortal ; or is fat and lusty , therefore his Soul is so . The absurdity of which kinds of reasoning lyes in drawing that into a strict and rigorous affirmation , which is only meant according to vulgar speech , and is true only in some remarkable respect or circumstance . Thus we say , A man begets a man because he doth the visible and only sensible part of him ; The vulgar , to whom common speech is accommodate , not taking so much notice of what is past the ken of their senses . And therefore Body in ordinary speaking is oft put for Person , as here man for the body . Sometimes the noblest part is used for the whole , as when 't is said 70 Souls went down with Jacob into Egypt ; therefore such arguments as the asserters of traduction make use of , which are drawn from vulgar schemes of speech , argue nothing but the desperateness of the cause , that needs such pitiful sophistries to recommend it . Such are these proofs which yet are some of the best I meet with , The seed of the Woman shall break the Serpents head ; Sixty six souls descended out of Jacobs loins ; Adam begat a son in his own likeness , and such like . According to this rate of arguing the scripture may be made speak any thing that our humour some phancies please to dictate . And thus to rack the sacred writings , to force them whether they will or no to bring evidence to our opinions , is an affront to their Authority , that 's next to the denying on 't . I might add ( 2 ) that begetting also hath a latitude , and in common speech signifies not a strict and philosophical production ; So that a man ●egets a man , though he only generates the body , into which fitly prepared descends a soul . And he that doth that upon which another thing necessarily follows , is said to be the cause of both . ( 2 ) The adherents to traduction use to urge , that , except the whole man , soul and body , be propagated , there is no account can be given of our original desilement . And scripture gives evident testimony to that early pollution ; for we are said to be conceived in sin , and transgressors from the Womb. We have already seen that indeed the way of daily creating souls , cannot come off but with vilely aspersing the divine attributes . And it hath been hinted , that neither can Traduction solve the business : for if the Parent beget the soul out of nothing , it will be as pure and clean as if God himself were it's immediate Creator ; for though a clean thing cannot come out of an unclean , when any thing of the substance of the producent is imparted to the effect ; yet where 't is made out of nothing , the reason is very different : Yea , the soul in all the powers that ar● concern'd in this production is now as clean and pure as ever 't was ; for it is suppos'd to do it by a capacity given , at its first creation while pure and innocent ; in which respect it is not capable of moral contagion ; this being an ability meerly natural and plastick , and not at all under the imperium or command of the will , the only seat of moral good and evil . Or , if our souls are but particles and decerptions of our parents , then I must have been guilty of all the sins that ever were committed by my Progenitors ever since Adam ; and by this time , my soul would have been so deprav'd and debauch'd , that it would be now brutish , yea diabolical . Thus then we see , that even upon this reason , 't is necessary , to pitch upon some other Hypothesis , to give an account of the pravity of our natures ; which both these fail in the solution of . And , since the former commits such violence upon the honour of the divine attributes , since the latter is so contrary to the nature of things , and since neither can give any satisfaction in the great affairs of providence and our natures , or have any incouragement from the Sacred Volume ; 'T is I think , very excusable for us to cast our eyes abroad , to see if there be no other way , that may probably unriddle those mysteries , and relieve the minds of anxious and contemplative inquirers . In which search , if we light on any thing that doth sweetly accord with the Attributes of God , the nature of things , and unlocks the intricacies of Providence ; I think we have found , what the two former opinions aim at , but cannot make good their pretences to ; And may salute the truth with a joyful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore from the modern disputants , let us look towards the ancient Sages , those Eastern Sophi , that have fill'd the world with the fame of their wisdom ; And since our inquiries are benighted in the West , let us look towards the East , from whence 't is likely the desired light may display it self , and chase away the darkness that covers the face of those theories . Therefore it was the opinion of the Indian Brachmans , the Persian Magi , the Aegyptian Gymnosophists , the Jewish Rabbins , some of the Graecian Philosophers , and Christian Fathers , that the souls of men were created all at first ; and at several times and occasions upon forfeiture of their better life and condition , dropt down into these terrestrial bodies . This the learned among the Jews made a part of their Cabbala , and pretend to have received it from their great Law-giver , Moses ; which Hypothesis , if it appear but probable to an impartial inquiry , will even on that account be preferrible to both the former , which we have seen to be desperate . CHAP. IV. ( 1 ) Praeexistence cannot be disproved . Scripture saith nothing against it . It 's silence is no prejudice to this Doctrine , but rather an Argument for it , as the case standeth . Praeexistence was the common opinion of our Saviour's times . How , probably , it came to be lost in the Christian Church . THerefore let us see what title it can shew for our assent , or whether it can prove it self worthy of the Patronage of those great Authors that have owned it . ( 1 ) Then , Whether this Doctrine be true or no ; I 'm confident it cannot be proved false : for if all Souls were not made together , it must be , either because God could not do it ; or because he would not . For the first ; I suppose very few have such narrow Conceptions of the divine power , as to affirm that omnipotence could not produce all those beings at first , which apart he is suppos'd to create daily ; which implies no contradiction , or as much as difficulty , to be conceived ; and which de facto he hath done in the case of Angels . Or , if inconsistence with any Attribute should be pretended , that shall be prov'd quite otherwise hereafter ; And the amicable consistence of this Hypothesis with them , yea , the necessity of it , from this very consideration of the divine Attributes , shall be argued in the process . Therefore , whoever concludes that God made not all souls of old , when he produced the world out of nothing , must confess the reason of this assertion to be , because he would not . And then I would ask him , how he came to know what he affirms so boldly ? Who acquainted him with the Divine Counsels ? Is there a word said in his revealed Will to the contrary ? or , hath he by his holy pen-men told us that either of the other ways was more sutable to his beneplaciture ? Indeed , 't is very likely that a strong and ready phancy , possest with a perswasion of the falshood of this Hypothesis , might find some half phrases in Scripture , which he might suborn to sing to the tune of his imagination . For , in such a Miscellaneous piece as the Bible is , it will not be difficult for a man that 's strongly resolv'd against an opinion , to find somewhat or other that may seem to him to speak the language of his phancy ; And therefore it shall go hard , but that those whom their education or prejudice have engaged against this Hypothesis , will light on some obscure pieces of texts , and broken sentences or other , that shall seem to condemn what they disapprove of . But I am securely confident , that there is not a sentence in the sacred volume , from end to end , that ever was intended to teach , that all Souls were not made of old ; or that , by a legitimate consequence , would inferr it . And if any there be that seem to look another way , I dare say they are collateral , and were never designed by the divine Authors for the purpose they are made to serve , by the enemies of Praeexistence . Wherefore not to conceal any thing that with the least shew of probability can be pretended from the sacred volume in discountenance of the Doctrine of Praeexistence , I 'le bring into view whatever I know to have the least face of a Testimony to the contrary , in the divine Revelations . That so , when it shall appear that the most specious Texts that can be alledg'd , have nothing at all in them to disprove the souls praeexistence , we may be secure that God hath not discovered to us in his written will , that 't was not his pleasure to create all souls together . Therefore ( 1. ) , It may be pretended , that the Doctrine of Praeexistence comports not with that innocence and integrity in which the Scripture determines Adam to have been made . Since it supposeth the descent into these bodies to be a culpable lapse from an higher and better state of Life , and this to be a state of incarceration for former delinquencies . To this I answer , ( 1 ) No one can object any thing to purpose against Praeexistence from the unconceiveableness of it , until he know the particular frame of the Hypothesis , without which , all impugnations relating to the manner of the thing , will be wide of the mark , and but little to the business . Therefore , if the Objector would have patience to wait till we come to that part of our undertaking , he would find that there was but little ground for such a scruple . But however , to prevent all cavillings , in this place I 'le shew the invalidity of this objection . Wherefore , ( 2 ) There is no necessity from the Doctrine of Praeexistence to suppose Adam a Delinquent , before his noted transgression in a terrestrial body : for considering , that his body had vast advantages above ours , in point of Beauty , Purity , and Serviceableness to the Soul , what harshness is there in conceiving that God might send one of those immaculate Spirits that he had made , into such a Tenement , that he might be his steward in the affairs of this lower Family ; and an overseer , and ruler of those other Creatures that he had ordered to have their dwelling upon earth ? I am sure , there is no more contrariety to any of the Divine Attributes in this supposition , than there is in that , which makes God to have sent a pure spirit , which he had just made , into such a body . Yea , ( 3 ) Supposing that some Souls fell , when the Angels did ( which the process of our discourse will shew to be no unreasonable supposition ) this was a merciful provision of our Maker , and a generous undertaking for a Seraphick and untainted Spirit . For by this means , fit and congruous matter is prepared for those Souls to reside and act in , who had rendred themselves unfit to live and enjoy themselves in more refined bodies . And so those Spirits that had sinned themselves into a state of silence and inactivity , are by this seasonable means , which the divine Wisdom and Goodness hath contrived for them , put once more into a capacity of acting their parts anew , and coming into play again . Now if it seem hard to any to conceive how so noble a Spirit in such an advantagious body , should have been imposed upon by so gross a delusion , and submit so impotently to the first temptation ; He may please to consider , that the difficulty is the same , supposing him just then to have been made ; if we grant him but that purity and those great perfections both of will , and understanding , which orthodox theology allows him . Yea , again ( 4 ) I might ask , What inconvenience there is in supposing , that Adam himself was one of those delinquent Souls , * which the divine pity and compassion had thus set up again ; that so , so many of his excellent Creatures might not be lost and undone irrecoverably ; but might act anew , though upon a lower stage in the universe ? A due consideration of the infinite foecundity and fulness of the divine goodness will , if not warrant , yet excuse such a supposition . But now if it be demanded , What advantage Adam's standing had been to his posterity , had he continued in the state of innocence ; and how sin and misery is brought upon us by his Fall , according to this Hypothesis ? I answer , that then among many other great priviledges , he had transmitted downwards by way of natural generation that excellent and blessed temper of body ; which should have been like his own happy crasis . So that our apprehensions should have been more large and free , our affections more regular and governable ; and our inclinations to what is good and vertuous , strong and vigorous . For we cannot but observe in this state , how vast an influence the temper of our bodies hath upon our minds ; both in reference to intellectual and moral dispositions . Thus , daily experience teacheth us , how that , according to the ebb or flow of certain humours in our bodies , our wits are either more quick , free , and sparkling , or else more obtuse , weak , and sluggish . And we find that there are certain clean and healthy dispositions of body which make us cheerful , and contented ; others on the contrary morose , melancholy , and dogged . And 't is easie to observes how age or sickness sowers , and crabbs our natures . I might instance in almost all other qualities of the mind , which are strangely influenc't and modifyed according to the bodies constitution . But none will deny so plain a truth ; and therefore I forbear to insist further on it . Nor need I mention any more advantages ; so many , and such great ones , being consequent upon this . But our great Protoplast and representative , falling through his unhappy disobedience , besides the integrity and rectitude of his mind , he lost also that blessed constitution of Body , which would have been so great a priviledg to his off-spring : so that it became now corrupt , weak , and indisposed for the nobler exercises of the Soul ; and he could transmit no better to us , than himself was owner of . Thus we sell in him , and were made miserable by his transgression . We have bodies conveyed to us , which strangely do bewitch and betray us . And thus we all bear about us the marks of the first apostacy . There are other sad effects of his defection , but this may suffice for my present purpose . Thus we see how that the derivation of original depravity from Adam is as clear in this Hypothesis , as can be pretended in either of the other . And upon other Accounts it seems to have much the advantage of both of them . As will appear to the unprejudiced in what is further to be discoursed of . Finally , therefore , If the urgers of the Letter of Genesis of either side , against this Hypothesis , would but consider , That the Souls that descend hither , for their praevarication in another state , lye in a long condition of silence and insensibility , before they appear in terrestrial bodies ; each of them then might , from the doctrine of Praeexistence thus stated , gain all the advantages which he supposeth to have by his own opinion , and avoid all those alsurdities which he seeth the other run upon . If the Asserters of daily Creation think it clear from Scripture that God is the Father of Spirits , and immediate maker of Souls , they 'l find the same made good and assented to in this Hypothesis . And if they are unwilling to hold any thing contrary to the Nature of the soul , which is immortal and indiscerpible , the Doctrine of Praeexistence amicably closeth with them in this also . And if the Patrons of Traduction would have a way , how sin and misery may be propagated from our first Parent without aspersing the divine Attributes , or affirming any thing contrary to the phaenomena of Providence , and Nature ; this Hypothesis will clear the business ; It giving us so fair an Account how we all dye in Adam , without blotting the Wisdom , Justice , or Goodness , of God , or affirming any thing contrary to the Appearances of Nature . I have been the longer on this Argument , because 't is like to be one main objection ; And we see it is so far from prejudicing , that it is no inconsiderable evidence of the truth of Praeexistence . And now , besides this that I have named , I cannot think of any Arguments from Scripture against this Doctrine , considerable enough to excuse a mention of them . However , if the candid Reader will pardon the impertinency I 'le present to view what I find most colourable . Therefore ( 2 ) , It may be some are so inadvertent as to urge against our souls having been of old , that , Sacred writ says We are but of Yesterday ; which expression of divine Scripture , is questionless to be understood of our appearance on this stage of Earth . And is no more an Argument against our Praeexistence , than that other phrase of his , Before I go hence , and Be no more , is against our future existence in an other state after the present life is ended . Nor will it prove more the business it is brought for , than the expression of Rachels weeping for her Children because they were not , will inferr , that they were , absolutely nothing . Nor can any thing more be made . ( 3. ) Of that place in Ecclesiastes , Yea , better is he than both they , ( meaning the dead and living ) which hath not yet been ; since , besids that 't is a like scheme of speech with the former , it seems more to favour , than discountenance Praeexistence ; for what is absolutely nothing can neither be worse , nor better . Moreover , we coming from a state of silence and inactivity when we drop into these bodies , we were before , as if we had not been ; and so there is better ground in this case , for such a manner of speaking , than in meer non-appearance ; which yet Scripture phraseth a Not being . * And now I cannot think of any place in the Sacred volume more that could make a tolerable plea against this Hypothesis , of our Souls having been before they came into these bodies ; except ( 4. ) Any will draw a negative Argument from the History of the Creation , concluding that the Souls of men were not made of old , because there is no mention there , of any such matter . To which I return briefly , That the same Argument concludes against the being of Angels , of whose Creation there is no more say'd in the first story than of this inferiour rank of Spirits , Souls . The reason of which silence is commonly taken to be , because Moses had here to do with a rude and illiterate people , who had few or no apprehensions of any thing beyond their senses , and therefore he takes notice to them of nothing but what was sensible and of common observation . This reason is given also why minerals were omitted . 'T were an easy matter , to shew how the outward cortex , the Letter of this History is adapted to mean and vulgar apprehensions , whose narrowness renders them incapable of sublimer speculations . But that being more than needs for our present purpose , I shall forbear to speak further of it . I might ( 2 ) further add , that great and learned Interpreters tell us , that all sorts of Spirits , Angels , and Souls are symbollically meant by the creation of heaven , and light . And , if it were directly in the way of our present business , it might be made appear to be no improbable conjecture . But I referr him that is curious in this particular to the great Restorer of the antient Cabbala , the Learned Dr. H. More in his conjectura Cabbalistica . And now from the consideration of the silence of the first History , we descend to the last and most likely to be urged scruple , which is to this purpose . ( 5. ) We are not to step beyond the divine Revalations , and since God hath made known no such Doctrine as this , of the Souls Praeexistence any where in his word , we may reasonably deny it , or at least have no ground to imbrace it . This is the most important objection of all the rest , and most likely to prepossess timorous and wary inquirers against this Hypothesis ; wherefore I conceive that a full answer to this doubt , will prevent many scrupulous Haesitations , and make way for an unprejudic'd hearing of what I have further to alledge in the behalf of this opinion . And ( 1. ) I wish that those that urge Scripture silence to disprove praeexistence would consider , how silent it is both in the case of Daily Creation , and Traduction ; we have seen already that there is nothing in Sacred writ to warrant either , but only such Generals from which the respective Patrons of either Doctrine would inferr their own conclusion , though indeed they all of them with better right and congruity prove Praeexistence . ( 2. ) I suppose those that argue from Scripture-silence in such cases mistake the design of Scripture , which is not to determine points of speculation , but to be a rule of Life and Manners . Nor doth it otherwise design the teaching of Doctrinals , than as they have a tendency to promote the divine life , righteousness and Holiness . It was never intended by it's inspired Authors to fill our Heads with notions , but to regulate our disorderly appetites and affections , and to direct us the way to a nobler happiness . Therefore those that look for a systeme of opinions in those otherways-designed writings , do like him that should see for a body of natural Philosophy , in Epictetus his morals , or Seneca's Epistles . ( 3. ) Christ and his Apostles spoke and writ as the condition of the persons with whom they dealt administred occasion , as as did also the other pen-men . Therefore doubtless there were many noble Theories which they could have made the world acquainted with , which yet for want of a fit occasion to draw them forth were never upon Record . And we know , sew speculative truths are deliver'ed in Scripture , but such as were called forth by the controversies of those times : And Praeexistence was none of them , it being the constant opinion of the Jews , as appears by that Question , Master , was it for this man's sin or his Fathers , that he was born blind , which supposeth it of the Disciples also . Wherefore ( 4. ) There was little need of more teaching of that , which those times were sufficiently instructed in : And indeed , as the case stands , if Scripture-silence be Argumentative , 't wil be for the advantage of Praeexistence ; since it being the then common opinion , and the disciples themselves being of that belief , 't is very likely , had it been an errour , that our Saviour or his Apostles would have witnest against it . But there being not a word let fall from them in disapproval of that opinon , though sometimes occasions were administred ( as by the Question of the Disciples , and some other occurrences ) 't is a good presumption of the soundness of it . Now that Praeexistence was the common opinion of the Jews , in those times might be made good with full and convictive evidence , were it worth our labour to insist much upon this Inquiry ; but this being only a by-consideration , a brief touch of it will suffice us . One of the great Rabbins therefore , * Mr. Ben Israel in his Problems de Creatione , assures us , that Praeexistence was the common belief of all wise men among the Jews , without exception . And the Author of the Book of Wisdom , who certainly was a Jew , probably Philo , plainly supposeth the same Doctrine in that Speech , For I was a witty Child , and had a good Spirit , wherefore the rather being good , I came into a body undefiled . As also did the Disciples in their Foremention'd Question to our Saviour ; For except they supposed , that he might have sinned before he was born , the Question had been sensless and impertinent . Again , when Christ askt them , whom men said he was they answered , that some said John the Baptist , others Elias , others Jeremias or one of the Prophets , which sayings of theirs suppose their belief of a Metempsychosis and consequently of Praeexistence . These , one would think , were very proper occasions for our Saviour to have rectified his mistaken followers , had their supposition been an errour , as he was wont to do in cases not more considerable . Therefore if the enemies of Praeexistence will needs urge Scriptures supposed silence against it ; they have no reason to take it amiss if I shew them how their Argument recoyls upon themselves , and destroy their own cause , instead of their Adversaries . ( 5. ) Besides , there were doubtless many Doctrines entertain'd by the Apostles and the more learned of their followers , which were disproportion'd to the capacities of the generality , who hold but little Theory . There was strong meat for the more grown and manly Christians , as well as milk for babes , and weaker Constitutions . Now Scripture was designed for the benefit of the most , and they could little understand , and less make use of a speculation so remote from common conceit , as Praeexistence . Among us , wise men count it not so proper to deal forth deep and mysterious points in Divinity to common and promiscuous Auditories . Wherefore the Apostles and others of their more improv'd and capable disciples might have had such a Doctrine among them , though it were never expresly defined in their publick writings . And the Learned Origen and some other of the Antients affirm that Praeexistence was a Cabbala which was handed down from the Apostolick ages , to their times ; and we know those were early , and had therefore better advantages of knowing the certainty of such a Tradition , than we at so vast a distance . Nor need any wonder how it came at length to be lost , or at least kept but among a few , who considers the grossness of succeeding ages , when such multitudes could swallow the dull and course Anthropomorphite Doctrines ; much less , if he reflects upon that black night of barbarick ignorance which spread it self over this western world , upon the incursion of those rude and unciviliz'd Nations that ' ore-ran the Empire : out of which darkness , 't was the work of some Centuries to recover the then obscured Region of Civility and Letters . Moreover , it would allay the admiration of any one inquisitive in such researches , when he shall have taken notice of the starting up and prevailing of School-Divinity in the world , which was but Aristotles Philosophy theologiz'd . And we know that Philosophy had the luck to swim in the general esteem and credit , when Platonism and the more antient wisdom , a branch of which , Praeexistence was , were almost quite sunk and buried . So that a Theology being now made , out of Aristotelian principles , 't is no wonder that Praeexistence was left out , nothing being supposed to have been said of it , by the great Author of that Philosophy ; and his admiring Sectators were loath to borrow so considerable a Theory , from their Masters neglected Rival , Plato . But ( 6 ) at once to remove this stone of offence out of the way , I think Scripture is not so silent in this matter as is imagin'd . And I 'm confident , more can be said from those divine writings in behalf of Praeexistence , than for many opinions , that it's opposers are very fond of , and think to be there evidently asserted . And had this been a commonly received Doctrine , and mens Wits as much exercised for the defence on 't , as they have been for the common dogmata , I nothing doubt , but that Scriptures would have been heaped up in abundance for it's justification , and it would have been thought to have been plainly witnest too , in the inspired volume . For , as mens , phancies will readily furnish them with a proof of that , of whose truth they are strongly prepossessed ; So , on the contrary , they 'l be very backward to see any evidence of that which is strange to them , and which hath alwaies been reputed an Absurdity . But my Scripture-evidence is not so proper for this place , I intending to make it an Argument by it self . Therefore if the urger of this objection , will but have a little patience till I come so far on the way of my discourse , I hope he may be satisfied that Praeexistence is not such a stranger to Scripture as he conceits it . CHAP. V. Reasons against Praeexistence answered . Our forgetting the former state is no argument to disprove it : nor are the other Reasons that can be produc'd , more conclusive . The proof of the possibility of Praeexistence were enough , all other Hypotheses being absurd and contradictious . But it is prov'd also by positive Arguments . NOw therefore to proceed , let us look back upon our progress , and so enter on what remains . We have seen , that God could have created all Souls at first had he so pleased , and that he hath revealed nothing in his written Will to the contrary . And now if it be found also , that he hath not made it known to our Reasons that 't was not his will to do so , we may conclude this first particular , That no one can say , that the Doctrine of Praeexistence is a falshhood . Therefore let us call to Account the most momentous reasons that can be laid against it , and we shall find that they all have not weight enough in the least to move so rational and solid an opinion . ( 1. ) Then , 't is likely to be urged , that had we lived and acted in a former state , * we should doubtless have retain'd some remembrance of that condition ; But we having no memory of any thing backwards before our appearance upon this present stage , it will be thought to be a considerable praesumption , that Praeexistence is but a phancy . But I would desire such kind of reasoners to tell me , how much they remember of their state and condition in the womb , or of the Actions of their first infancy . And I could wish they would consider , that not one passage in an hundred is remembred of their grown and riper age . Nor doth there scarce a night pass but we dream of many things which our waking Memories can give us no Account of ; yea , old age and some kinds of diseases blot out all the images of things past , and even in this state cause a total oblivion . * Now if the Reasons why we should lose the remembrance of our former life be greater , than are the causes of forgetfulness in the instances we have produced , I think it will be clear , that this Argument hath but little force against the opinion we are inquiring into . Therefore if we do but reflect upon that long state of silence and inactivity that we emerged from , when we came into these bodies ; and the vast change we under-went by our sinking into this new and unwonted habitation , it will appear to the considerate , that there is greater reason why we should have forgotten our former Life , than any thing in this . And if a disease or old age can rase out the memory of past actions , even while we are in one and the same condition of Life , certainly so long and deep a swoon as is absolute insensibility and inertness , may much more reasonably be thought to blot out the memory of an other Life , whose passages probably were nothing like the transactions of this . And this also might be given as an other Reason of our forgetting our former state , since usually things are brought to our remembrance by some like occurrences . But ( 2. ) Some will argue , If this be a state of punishment for former miscarriages , how comes it about then , that 't is a better condition than that we last came from , viz. the state of silence and insensibility ? I answer , That if we look upon our present terrestrial condition as an effect of our defection from the higher Life , and in reference to our former happiness lost by our own default , 't is then a misery and a punishment . But if we compare our now-being with the state of inactivity we were delivered from , it may then be called an After-Game of the divine Goodness , and a Mercy . As a Malefactor , that is at first put into a dark and disconsolate dungeon , and afterwards is remov'd to a more comfortable and lightsome prison , may acknowledge his remove to be a favour and deliverance compared with the place he was last consined to ; though with respect to his fault and former liberty , even this condition is both a mulct and a misery . It is just thus in the present ca●e , and any one may make the application . But it will be said , ( 3 ) If our Souls liv'd in a former state , did they act in bodies , or without them ? The former they 'l say is absurd , and the latter incongruous and unlikely ; since then all the powers the Soul hath to exert in a body , would have been idle and to no purpose . But ( 1 ) the most that can be argued from such like objections , is , that we know not the manner of the thing ; and are no Arguments against the assertion it self . And were it granted that the paticular state of the Soul before it came hither is inconceivable , yet this makes no more against it , than it doth against it's after-condition ; which these very objectors hold to be so , as to the particular modus . But ( 2 ) Why is it so absurd that the Soul should have actuated another kind of body , before it came into this ? Even here 't is immediately united to a purer vehicle , moves and acts the grosser body by it ; And why then might it not in its former and purer state of Life have been joyn'd only to such a refined body , which should have been suitable to its own perfection and purity ? I 'me sure , many , if not the most of the Antient Fathers , thought Angels themselves to be embodied , and therefore they reputed not this such a gross absurdity . But an occasion hereafter will draw our pen this way again , and therefore I pass it to a third return to this objection . ( 3. ) Therefore , though it were granted that the Soul lived afore-times without a body , what greater incongruity ▪ is there in such a supposition , than that it should live and act after death without any union with matter or any body whatsoever , as the objectors themselves conceive it doth ? But all such objections as these will fly away as mists before the Sun , when we shall come particularly to state the Hypothesis . And therefore I may be excused from further troubling my self and the Reader about them here . Especially since , as hath been intimated , they prove nothing at all , but that the objectors cannot conceive what manner of state that of Praeexistence was , which is no prejudice to the opinion it self ; that our Souls were extant before these earthly bodies . Thus then I hope I have clearly enough made good that all Souls might have been Created from the beginning ; for ought any thing that is made known , either in the Scriptures or our reasons to the contrary . * And thereby have removed those prejudices that Would have stood in the way of our conclusion . Wherefore we may now without controul , from our proof of , That it may be so ; pass on to enquire , whether indeed , it is so ; and see , whether it may as well be asserted , as defended . And truly considering that both the other ways are impossible , and this third not at all unreasonable , it may be thought needless to bring more forces into the field to gain it the victory , after its enemies are quite scattered and defeated . Yet however , for the pomp and triumph of truth , though it need not their service , we shall add some positive Arguments , whereby it may appear , that not only all other ways are dangerous and unpassable , and this irreproveable ; but also that there is direct evidence enough to prove it solid and rational . And I make my first consideration of this kind , a second Argument . CHAP. VI. A second Argument for Praeexistence drawn from the consideration of the Divine Goodness , which always doth what is best . ( 2 ) THen , whoever conceives rightly of God , apprehends him to be infinite and immense Goodness , who is alwayes shedding abroad of his own exuberant ●ulness : There is no straitness in the Deity , no bounds to the ocean of Love. Now the divine Goodness referrs not to himself , as ours extends not unto him . He acts nothing for any self-accomplishment , being essentially and absolutely compleat and perfect . But the object and term of his goodness is his creatures good and happiness , in their respective capacities . He is that infinite fountain that is continually overflowing ; and can no more cease to shed his influences upon his indigent dependents than the sun to shine at noon . * Now as the infinite Goodness of the deity , obligeth him always to do good , so by the same reason to do that which is best ; since to omit any degrees of good would argue a defect in goodness , supposing wisdom to order , and power to execute . He therefore that supposeth God not always to do what is best , and best for his Creatures ( for he cannot act for his own Good ) apprehends him to be less good than can be conceived , and consequently not infinitely so . For what is infinite , is beyond measure and apprehension . Therefore to direct this to our purpose , God being infinitely good , and that to his Creatures , and therefore doing always what is best for them , methinks it roundly follows that our souls lived and ' njoy'd themselves of old before they came into these bodies . For since they were capable of living , and that in a much better and happier state long before they descended into this region of death and misery ; and since that condition of life and self-enjoyment would have been better , than absolute not-being ; may we not safely conclude from a due consideration of the divine goodness , that it was so ? What was it that gave us our being , but the immense goodness of our Maker ? And why were we drawn out of our nothings , but because it was better for us to be , than not to be ? Why were our souls put into these bodies , and not into some more squalid and ugly ; but because we are capable of such , and 't is better for us to live in these , than in those that are less sutable to our natures ? And had it not been better for us , to have injoy'd our selves and the bounty and favours of our Maker of old , as did the other order of intellectual creatures , than to have layn in the comfortless night of nothing till t'other day ? Had we not been better on 't to have lived and acted in the joyful regions of light and blessedness with those Spirits that at first had being , than just now to jump into this sad plight , and state of sin and wretchedness ? Insinite Power could as well have made us all at once , as the Angels ; and with as good congruity to our natures we might have liv'd and been happy without these bodies , as we shall be in the state of separation : since therefore it was best for us , and as easie for our Creator so to have effected it , where was the defect , if it was not so ? Is not this to ●lurr his goodness , and to strait-lace the divine beneficence ? And doth not the contrary Hypothesis to what I am pleading for , represent the God of Love as less good and bountiful , than a charitable Mortal , who would neglect no opportunity within his reach of doing what good he could to those that want his help and assistance ? I confess , the world generally have such Narrow and unbecoming apprehensions of God , and draw his picture in their imaginations so like themselves , that few I doubt will feel the force of this Argument ; and mine own observation makes me enter the same suspicion of its success that some others have who have used it . 'T is only a very deep sense of the divine goodness can give it any perswasive energy . And this noble sentiment there are very few that are possest of . However to lend it what strength I can , I shall endeavour to remove some prejudices that hinder it's force and efficacy ; And when those spots and scum are wiped away , that mistake and inadvertency have fastned on it , 't will be illustrious by its own brightness . CHAP. VII . This first Evasion , that God acts freely , and his meer will is reason enough for his doing , or forbearing any thing , overthrown by four Considerations . Some incident Evasions , viz. that Gods Wisdom , or his glory , may be contrary to this display of the divine goodness , in our being made of old , clearly taken off . ( 1. ) THerefore , will some say , God worketh freely , nor can he be obliged to act but when he pleaseth . And this will and pleasure of his is the reason of our beings , and of the determinate time of our beginning . Therefore if God would not that we should have been made sooner , and in a better state of life , his will is reason enough , and we need look no further . To this evasion , I thus Reply . ( 1. ) 'T is true indeed , God is the most Free Agent , because none can compel him to act , none can hinder him from acting . Nor can his Creatures oblige him to any thing . But then ( 2. ) The divine liberty and freedom consists not in his acting by meer arbitrarious will , as disjunct from his other Attributes . For he is said to act according to the Counsel of his own will. So that his wisdom and goodness are as it were the Rules whereby his will is directed . Therefore though he cannot be obliged to act by any thing without himself , yet he may be the Laws of his own essential rectitude and perfection . Wherefore I conceive he is said , not to be able to do those things ( which he might well enough by absolute power ) that consist not with his ever blessed Attributes . Nor by the same reason can he omit that which the eternal Law of his most persect nature obligeth him to . The summ is , * God never acts by meer will or groundless humour , that is a weakness in his impersect Creatures ; but according to the immutable Rules of his ever blessed essence . And therefore , ( 3 ) 'T is a derogation from his infinite Majesty to assert any thing contrary to his Goodness upon pretence of his will and pleasure . For whatever is most sutable to this most blessed Attribute , and contradicts no other , that be sure he willeth . Wherefore ( 4 ) If it be better , and more agreeable to the divine goodness that we should have been in an happier state , before we came into these bodies , Gods will cannot then be pretended to the contrary , ( especially it having been proved already , that he hath no way revealed any such will of his ) but rather it is demonstratively clear that his will was , it should be so . Since as God never acts in the absence of his wisdom and goodness , so neither doth he abstain from acting when those great Attributes require it . Now if it be excepted again ( 2 ) That 't is tr●e that this Hypothesis is most sutable to the divine goodness , and the consideration of that alone would inferr it : But how know we but his Wisdom contradicts it ? I return briefly , That if it be confest to be so correspondent to , and inferrible from one Attribute , and cannot be prov'd inconsistent with another , my business is determined . Therefore let those that pretend an inconsistence , prove it . ( 2 ) The Wisdom of God is that Attribute and essential perfection , whereby the divine actions are directed to their end , which is always good , and best : Therefore to do that which is best , cannot thwart the divine wisdom , but always includes and supposeth it : Whence it follows , that what so comports with goodness , cannot stand opposite to Wisdom . Wisdom in God being indeed nothing else but goodness , contriving and directing for the Creature 's good and happiness . For we must remember , what was said above , that what is infinitely full and perfect , can have no ends for any self-advantage ; and therefore the ends of the divine wisdom are something without himself , and consequently the good and perfection of his Creatures . So that unless it can be proved to have been contrary to ours , or any other Creatures good , that we should have been extant as soon as the Light , it cannot be concluded to have any contradiction to the divine wisdom . But it will be said again , ( 3 ) Gods glory is his great end , for the promoting of which his wisdom directs all his Actions ; and consequently , that which may be best for the Creature , may not be so conducive to the divine Glory , and therefore not agreeable with his wisdom . Now , though I think the world hath a very mistaken apprehension of Gods glory , yet I shall not here ingage in more controversies , than I must needs . 'T is enough for my present purpose to intimate ; That Gods glory is no by-end or self-accumulation , nor an addition of anything to Him which he was not eternally possest of ; nor yet is it any thing that stands in opposition to the good of his Creation ; But the display and communication of his excellencies ; among the which , his goodness is not the least considerable , if it be not that most divine and fundamental Attribute which gives perfection to all the rest . So that we may assure our selves , that when ever his goodness obligeth him to action , his glory never stands in opposition . For even this is his glory , to communicate to his creatures sutably to his own absolute fulness , and to act according to the direction of his essential perfections ; yea , though we should state his glory to consist alone , in the honour and renown of his Attributes , yet even then the Hypothesis of our having been made in the beginning will accumulate to his praises , and represent him to his creatures as more illustrious ; since it is a more magnificent apprehension of his goodness , and clears his other Attributes from those stains of dis-repute that all other suppositions cast upon them . And though his glory should consist , as too many fondly imagine , in being praised and admired by his creatures , even on this account also it would have obliged him to have made us all of old , rather than opposed it ; since , then , his excellencies had been sung forth by a more numerous Quire , in continual Hallelujahs . Now if it should be urged , * that God made all things for himself , and therefore is not obliged to consult the good of his creatures in all his Actions : I rejoyn , that God's making all things for himself , can argue no more than his making all things for his own ends , viz. the ends of goodness . Besides , the best Criticks make that place to speak no more but this , That God orders all things according to himself ; that is , according to the rules of his own nature and perfections . Thus then , we see that for God to do that which is best for his Creatures , is neither contrary to his will and pleasure , his wisdom , nor his glory , but most consonant to all of them . And therefore since the Praeexistence of Souls , is so agreeable to the divine goodness , and since nothing else in the Deity opposeth , but rather sweetly conspires with it , methinks this argument were enough to conclude it . But yet there are other Evasions which would elude this Demonstration ; I shall name the most considerable and leave it to the judicious to determine , whether they can disable it . CHAP. VIII . A second general Evasion , viz. that our Reasons cannot tell what God should do , or what is best , overthrown by several considerations . As is also a third , viz. that by the same Argument God would have been obliged to have made us impeccable , and not liable to Misery . WHerefore the second general evasion is , That our Reasons cannot conclude what God should do , there being vast fetches in the divine wisdom which we comprehend not , nor can our natural light determine what is best . I answer ( 1 ) Our Saviour himself , who was the best Judge in the case , teacheth us , that the Reason of a man may in some things conclude what God will do , in that saying of his , If ye being evil , know how to give good things to your Children , much more shall your Father which is in Heaven give his Spirit to them that ask him : Plainly intimating , that we may securely argue from any thing that is a perfection in our selves , to the same in God. And if we , who are imperfectly good , will yet do as much good as we can , for those we love and tender ; with greater confidence may we conclude , that God , who is infinitely so , will confer upon his creatures whatever good they are capable of . Thus we see our Saviour owns the capacity of reason in a case that is very near the same that we are dealing in . And God himself appeals to the reasons of men to judge of the righteousness and equity of his ways . Ye men of Israel and inhabitants of Jerusalem , judge between me and my vineyard ; which place I bring to shew that meer natural reason is able to judge in some cases what is fit for God to do , and what is sutable to his essence and perfections . And if in any , Methinks ( 2 ) its capacity in the case before us should be own'd as soon as in any . For if reason cannot determine and assure us , that a blessed and happy Being is better than None at all ; and consequently , that it was best for our souls to have been , before they were in this state of wretchedness ; and thence conclude , that it was very congruous to the divine goodness to have made us in a former and better condition ; I think then ( 1 ) That it cannot give us the assurance of any thing , since there is not any principle in Metaphy●icks or Geometry more clear than this , viz. That an happy Being , is better than absolute Not●eing . And if our reasons can securely determine this , 't is as much as we need at present . Or ●f this be not certain , how vain are those Learned men that dispute whether a state of the extremest misery a creature is capable ●of , and that everlasting , be not better than Non●entity ? ▪ ( 2 ) If we cannot certainly know that it had been Better that we should have existed in a life of happiness , proportion'd to our natures of old , than have been meer nothing , till some few years since ; we can never then own and acknowledg the divine goodness to us in any thing we enjoy . For if it might have been as good for us not to Be , as to Be , and happily ; Then it might have been as good for us to have wanted any thing else that we enjoy , as to have it ; and consequently , we cannot own it as an effect of God's goodness that he hath bestowed any blessing on us . For if Being be not better than Not-being , then 't is no effect of goodness that we are ; and if so , then 't is not from goodness that we have any thing else , * since all other things are inferiour to the good of Being . If it be said , It had been better indeed for us , to have lived in a former and happier state ; but it may be , it had not been so for the universe ; and the general good is to be preferr'd before that of particulars ; I say then , and it may serve for a ( 3 ) answer to the general objection : If we may deny that to be done by almighty goodness , which is undoubtedly best for a whole species of his creatures , meerly on this account , that , for ought we know , it may be for the advantage of some others , though there be not the least appearance of any such matter ; we can never then argue any thing from the divine goodness . It can never then be prov'd from that glorious Attribute , that he hath not made some of his creatures on purpose that they might be miserable ; nor can it be concluded thence , that he will not annihilate all the pure and spotless Angels ; both which I suppose , any sober inquirer will think congruously deducible from the divine goodness . And if to say , for ought we know , It may be best for some other creatures , that those should be miserable , and these annihilated , be enough to disable the Argument ; on the same account we shall never be able to prove ought from this , or any other Attribute . I might add , ( 2 ) There is not the least colourable pretence for any such suspicion . For , would the world have been too little to have contain'd those souls , without justling with some others ? or , would they by violence have taken any of the priviledges of the other intellectual Creatures from them ? If so , how comes it about that at last they can all so well consist together ? And , could other Creatures have been more disadvantag'd by them , when they were pure and innocent , than they will at last , when they are so many of them debauched and depraved ? ( 3 ) If this be enough to answer an Argument , to say , for ought we know , it may be thus and thus , when there is not the least sign or appearance of any such thing , then nothing can ever be proved , and we are condemned to everlasting Scepticism . We should never , for instance , from the order , beauty , and wise contrivance of the things that do appear , prove there is a God , if it were sufficient to answer , That things are indeed so made in this earth , on which we are extant ; but , it may be , they are framed very odly , ridiculously , and ineptly in some other worlds , which we know nothing of . If this be answering , any thing might be answered . But there is yet another objection against mine Argument from the Divine Goodness , which looks very formidably at a distance , though when we come near it , we shall find , it will not bear the tryal . And it may thus be urged . ( 3 ) If the Goodness of God always obligeth him to do what is best , and best for his Creatures , How is it then , that we were not made impeccable , and so not obnoxious to misery ? Or how doth it consist with that overflowing Goodness of the Deity , that we were let to lie in a long state of silence and insensibility , before we came into these bodies ? This seems a pressing difficulty , but yet there 's hopes we may dispatch it . Therefore , ( 1 ) Had we been made impeccable , we should have been another kind of Creatures than now ; since we had then wanted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of will to good and evil , which is one of our essential Attributes . Consequently , there would have been one species of beings wanting to compleat the universe ; and it would have been a slurre to the divine Goodness not to have given being to such Creatures as in the Idea were fairly possible , and contradicted no other Attribute . Yea , though he foresaw that some would sin and make themselves miserable , yet the foreseen lapse and misery of those , was not an evil great enough to over-ballance the good the species would reap by being partakers of the divine Goodness in the land of the Living ; Therefore however 't was goodness to give such Creatures being . But it will be urged upon us , If Liberty to good and ●vil be so essential to our natures , what think we then of the ●lessed souls after the Resurrection ; are not they the same Creatures , though without the liberty of sinning ? To return to this ; I think those that affirm , that the blessed have not this natural liberty , as long as they are united to a body , and are capable of resenting it's pleasures , should do well to prove it . * Inde●d they may be morally immutable and illapsible : but this is grace , not nature ; a reward of obedience , not a necessary annex of our Beings . But will it be said , why did not the divine Goodness endue us all with this moral ●ability ? Had it not been better for us to have been made in this condition of security , than in a state so dangerous ? My return to this doubt will be a second Answer to the main Objection . Therefore Secondly , * I doubt not , but that 't is much better for rational Creatures , that this supream happiness should be the Reward of vertue , rather than entail'd upon our natures . For the procurement of that which we might have mist of , is far more sensibly gratifying , than any necessary and unacquired injoyment ; we find a greater pleasure in what we gain by industry , art , or vertue , than in the things we were born to . And had we been made secure from sin and misery from the first moment of our Being , we should not have put so high a rate and value upon that priviledge . ( 3 ) Had we been at first establisht in an imp●ssibility of lapsing into evil ; Then many choice vertues , excellent branches of the divine Life had never been exercis'd , or indeed have been at all . Such are Patience , Faith , and Hope ; the objects of which are , evil , futurity , and uncertainty . Yea , ( 4 ) Had we been so sixt in an inamissible happiness from the beginning , there had then been no vertue in the world ; nor any of that matchless pleasure which attends the exercise thereof . For vertue is a kind of victory , and supposeth a conflict . Therefore we say , that God is good and holy , but not vertuous . Take away a possibility of evil , and in the Creature there is no moral goodness . And then no Reward , no Pleasure , no Happiness . Therefore in sum ( 5ly ) , The divine Goodness is manifested in making all Creatures sutably to those Idea's of their natures , which he hath in his All-comprehensive Wisdom . And their good and happiness consists in acting according to those natures , and in being furnisht with all things necessary for such actions . Now the divine Wisdom is no arbitrary thing , that can change , or alter those setled immutable Idea's of things that are there represented . It lopps not off essential Attributes of some Beings , to in●culate them upon others : But distinctly comprehending all things , assigns each Being its proper nature , and qualities . And the Divine goodness , according to the wise direction of the eternal Intellect , in like distinct and orderly manner produceth all things : viz. according to all the variety of their respective Idea's in the divine wisdom . * Wherefore as the goodness of God obligeth him not to make every Planet a fixt Star , or every Star a Sun ; So neither doth it oblige him to make every degree of Life , a rational Soul , or every Soul , an impeccable Angel. * For this were to tye him to contradictions . Since therefore , such an order of Beings , as rational and happy , though free , and therefore mutable creatures , were distinctly comprehended in the Divine Wisdom ; It was an effect of God's Goodness , to bring them into being , even in such a condition , and in such manner , as in their eternal Idea's they were represented . Thus then we see , it is not contrary to the infinite plenitude of the Divine Goodness * that we should have been made peccable and lyable to defection . And being thus in our very essential constitutions lapsible ; 't was no defect in the goodness of our Maker that he did not interpose by his absolute omnipotence to prevent our actual praevarication and apostasie . Since his goodness obligeth him not to secure us upon any terms whatever , but upon such , as may most promote the general good and advantage . And questionless , 't was much better that such , as would wilfully depart from the laws of their blessed natures , and break through all restraints of the divine commands , should feel the smart of their disobedience ; than that providence should disorder the constitution of nature to prevent the punishment , which they drew upon themselves : Since those apostate spirits remain instances to those that stand , of the divine justice , and severity against sinners , and so may contribute not a little to their security . And for that long night of silence , in which multitudes ofsouls are buried before they descend into terrestrial matter , it is but the due reward of their former disobedience ; for which , considering the happy circumstances in which they were made , they deserv'd to be nothing for ever . And their re-instating in a condition of life and self-injoyment after so highly culpable delinquencies , is a great instance of the over-flowing fulness of the divine compassion and benignity . Thus then we see , That Gods making us lapsible and permitting us to fall , is no prejudice in the least to the infinite fecundity of his goodness , and his making all things best . So that mine Argument for Praeexistence bottom'd on this Foundation , stands yet firm and immoveable , notwithstanding the rude assault of this objection . From which I pass to a fourth . CHAP. IX . A ( 4th . ) Objection against the Argument from God's goodness , viz. That it will conclude as well that the World is infinite and eternal , Answered . The conclusion of the second Argument for Praeexistence . THerefore fourthly , it will be excepted , If we may argue from the divine goodness , which always doth what is best , for the Praeexistence of Souls ; then we may as reasonably thence conclude , that the world is both infinite and eternal , since an infinite communication of goodness is better than a finite . To this , because I doubt I have distrest the Readers patience already , I answer briefly . ( 1 ) Every one that believes the infiniteness of Gods goodness is as much obliged to answer this objection , as I am . For it will be said , infinite goodness doth good infinitely , and consequently the effects to which it doth communicate are infinite . For if they are not so , it might have communicated to more , and thereby have done more good , than now 't is supposed to do , and by consequence now is not infinite . And to affirm that goodness is infinite , where what it doth and intends to do is but finite , will be said to be a contradiction , since goodness is a relative term , and in God always respects somewhat ad extra . For he cannot be said to be good to himself , he being a nature that can receive no additional perfection . Wherefore this Objection makes no more against mine Argument , than it doth against the Infinity of the Divine Goodness , and therefore I am no more concern'd in i● than others . Yea ( 2 ly . ) the Scripture affirms that which is the very strength of mine Argument , viz. That God made all things best ; Very Good , saith our Translation : but the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of the Superlative . And therefore every one that owns its sacred Authority is interested against this Objection . For it urgeth , it had been far more splendid , glorious , and magnificent for God to have made the universe commensurate to his own immensity ; and to have produced effects of his power and greatness , where ever he himself is , viz. in infinite space and duration , than to have confined his omnipotence to work only in one little spot of an infinite inane capacity , and to begin to act but t●other day . Thus then the late creation , and finiteness , of the World , seem to conflict with the undoubted oracle of truth as well as with mine Argument , and therefore the Objection drawn thence is of no validity . ( 3 ) Those that have most strenuously defended the orthodox doctrine against the old opinion of the eternity and infinity of the world , * have asserted it to be impossible in the nature of the thing . And sure the divine benignity obligeth him not to do contradictions ; or such things , as in the very notion of them , are impossible . But in the case of Praeexistence , no such thing can be reasonably pretended , as above hath been declared ; and therefore there is no escaping by this Evasion neither . Nor can there any thing else be urged to this purpose , but what whoever believes the infinity of the divine bounty will be concern'd to answer ; And therefore 't will make no more against me , than against a truth on all hands confessed . Let me only add this , That 't is more becoming us , to inlarge our apprehensions of things so , as that they may suit the Divine Beneficence , than to draw it down to a complyance with our little schemes , and narrow models . Thus then I have done with the Argument for Praeexistence drawn from the Divine Goodness . And I have been the longer on it , because I thought 't was in vain to propose it , without taking to task the principal of those objections , that must needs arise in the minds of those that are not used to this way of arguing . And while there was no provision made to stop up those Evasions , that I saw this Argument obnoxious to ; the using of it , I was afraid , would have been a prejudice , rather than a furtherance of the cause I ingaged it in . And therefore I hope the ingenious will pardon this so necessary piece of tediousness . CHAP. X. A third Argument for Praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our Genius's , copiously urged . If these Arguments make Praeexistence but probable , 't is enough to gain it the Victory . BUt now I proceed to another Argument . Therefore , Thirdly , If we do but re●●ect upon what was said above , against the Souls daily Creation , from that enormous pravity which is so deeply rooted in some mens natures , we may thence have a considerable evidence of Praeexistence . For as this strong natural propensity to vice and impiety cannot possibly consist with the Hypothesis of the souls coming just out of Gods hands pure and immaculate ; so doth it most aptly suit with the doctrine of its praeexistence : which gives a most clear and apposite account of the phaenomenon . For let us but conceive the Souls of men to have grown degenerate in a former condition of life , * to have contracted strong and inveterate habits to vice and lewdness , and that in various manners and degrees ; we may then easily apprehend , when some mens natures had so incredibly a depraved tincture , and such impetuous , ungovernable , irreclaimable inclinations to what is vitious ; while others have nothing near such wretched propensions , but by good education and good discipline are mouldable to vertue ; This shews a clear way to unriddle this amazing mystery , without blemishing any of the divine Attributes , or doing the least violence to our faculties . Nor is it more difficult to conceive , how a soul should awaken out of the state of inactivity we speak of , with those radical inclinations that by long practice it had contracted , * than how a Swallow should return to her old trade of living after her winter sleep and silence ; for those customs it hath been addicted to in the other state , are now so deeply fastened and rooted in the soul , that they are become even another nature . Now then , if Praeexistence be not the truth , 't is very strange that it should so exactly answer the Phaenomena of our natures , when as no other Hypothesis doth any whit tolerably suit them . And if we may conclude that false , which is so correspondent to all appearances , when we know nothing else that can yield any probable account of them , and which is not in the least repugnant to any inducement of belief , we then strangely forget our selves when we determine any thing . We can never for instance , conclude the Moon to be the cause of the flux and reflux of the Sea , from the answering of her approaches and recesses to its ebbs and swellings . Nor at this rate can the cause of any thing else be determined in nature . But yet besides , ( 2 ) we might another way inforce this Argument , from the strange difference and diversity that there is in mens wits and intellectual craseis , as well as in the dispositions of their wills and appetites . Even the natural tempers of mens minds are as vastly different , as the qualities of their bodies . And 't is easie to observe in things purely speculative and intellectual , even where neither education or custom have interposed to sophisticate the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that some men are strangely propense to some opinions , which they greedily drink in , as soon as they are duly represented ; yea , and find themselves burthened and opprest , while their education hath kept them in a contrary belief , * when as others are as fatally set against these opinions , and can never be brought favourably to resent them . Every Soul brings a kind of sense with it into the world , whereby it tastes and relisheth what is suitable to its peculiar temper . And notions will never lie easily in a mind , that they are not fitted to ; some can never apprehend that for other than an Absurdity , which others are so clear in , that they almost take it for a First Principle . And yet the former hath all the same evidence as the latter . This I have remarkably taken notice of , in the opinion of the extension of a spirit . Some that I know , and those inquisitive , free , and ingenuous , by all the proof and evidence that is , cannot be reconciled to it . Nor can they conceive any thing extended , but as a Body . Whereas other deep and impartial searchers into nature , cannot apprehend it any thing at all , if not extended ; but think it must then be a mathematical point , or a meer non-entity . I could instance in other speculations , which I have observ'd some to be passionate Embracers of upon the first proposal ; when as no arguments could prevail on others , to think them tolerable . But there needs no proof of a manifest observation . Therefore before I go further , I would demand , whence comes this meer notional or speculative variety ? * Were his difference about sensibles , yea , or about things depending on the imagination , the influence of the body might then be suspected for a cause . But since it is in the most abstracted Theories that have nothing to do with the grosser phantasmes ; since this diversity is found in minds that have the greatest care to free themselves from the deceptions of sense , and intanglements of the body , what can we conclude , but that the soul it self is the immediate subject of all this variety , and that it came praejudiced and praepossessed into this body with some implicit notions that it had learnt in another ? And if this congruity to some opinions , and averseness to others be congenial to us , and not advenient from any thing in this state , 't is methinks clear that we were in a former . * For the Soul in its first and pure nature hath no idiosyncrasies , that is , hath no proper natural inclinations which are not competent to others of the same kind and condition . Be sure , they are not fatally determin'd by their natures to false and erroneous apprehensions . And therefore since we find this determination to one or other falshood in many , if not most in this state , and since 't is very unlikely 't is derived only from the body , custom , or education , what can we conceive on 't , but that our Souls were tainted with these peculiar and wrong corruptions before we were extant upon this stage of Earth ? Besides , 't is easie to observe the strange and wonderful variety of our genius's ; one mans nature inclining him to one kind of study and imployment , anothers to what is very different . Some almost from their very cradles will be addicted to the making of figures , and in little mechanical contrivances ; others love to be riming almost as soon as they can speak plainly , and are taken up in small essays of Poetry . Some will be scrawling Pictures , and others take as great delight in some pretty offers at Musick and vocal harmony . Infinite almost are the ways in which this pure natural diversity doth discover it self . * Now to say that all this variety proceeds primarily from the meer temper of our bodies , is me thinks a very poor and unsatisfying Account . * For those that are the most like in the Temper , Air , Complexion of their bodies , are yet of a vastly differing Genius . Yea , they that have been made of the same clay , cast in the same mould , and have layn at once in the same natural bed , the womb ; yea whose bodies have been as like as their state and fortunes , and their education and usages the same , yet even they do not unfrequently differ as much from each other in their genius and dispositions of the mind , as those that in all these particulars are of very different condition . Besides , there are all kind of makes , forms , dispositions , tempers , and complexions of body , that are addicted by their natures to the same exercises and imployments : so that to ascribe this to any peculiarity in the body , is me seems a very improbable solution of the Phaenomenon . And to say all these inclinations are from custom or education , is the way not to be believed , since all experience testifies the contrary . What then can we conjecture is the cause of all this diversity , but that we had taken a great delight and pleasure in some things like and analogous unto these , in a former condition , which now again begins to put forth it self , when we are awakened out of our silent recess into a state of action ? And though the imployments , pleasures and exercises of our former life , were without question very different from these in the present estate ; yet 't is no doubt , but that some of them were more confamiliar and analogous to some of our transactions , than others : so that as any exercise or imployment here is more suitable to the particular dispositions that were praedominant in the other state , with the more peculiar kindness is it regarded by us , and the more greedily do our inclinations now fasten on it . Thus if a Musician should be interdicted the use of all musical instruments , and yet might have his choice of any other Art or Profession , 't is likely he would betake himself to Limning or Poetry ; these exercises requiring the same disposition of wil and genius , as his beloved Musick did . And we in like manner , being by the ●ate of our wretched descent hindred from the direct exercising our selves about the objects of our former delights and pleasures , do yet as soon as we are able , take to those things which do most correspond to that genius that formerly inspired us . And now 't is time to take leave of the Arguments from Reason that give evidence for Praeexistence . If any one think that they are not so demonstrative , but that they may be answered , or at least evaded ; I pray him to consider how many demonstrations he ever met with , that a good wit , resolv'd in a contrary cause , could not shu●●le from the edge of . Or , let it be granted , that the Arguments I have alledged are no infallible or necessary proofs ; yet if they render my cause but probable , yea but possible , I have won what I contended for . For it having been made manifest by as good evidence as I think can be brought for any thing , that the way of new creations is most inconsistent with the honor of the blessed Attributes of God : And that the other of Traduction is most impossible and contradictio●s in the nature of things : * There being now no other way left but Prae-existence , if that be probable or but barely possible , 't is enough to give it the victory . And whether all that hath been said prove so much or no , I leave to the indifferent to determine . I think he that will say it doth not , can bring few proofs for any thing , which according to his way of judging will deserve to be called Demonstrations . CHAP. XI . Great caution to be used in alledging Scripture for our speculative opinions . The countenance that Praeexistence hath from the sacred writings both of the old and new Testament ; Reasons of the seeming uncouthness of these allegations . Praeexistence stood in no need of Scripture-proof . IT will be next expected , that I should now prove the Doctrine I have undertaken for , by Scripture evidence , and make good what I said above , That the divine oracles are not so silent in this matter as is imagined . But truly I have so tender a sense of the sacred Authority of that Holy volume , that I dare not be so bold with it , as to force it to speak what I think it intends not ; A presumption , that is too common among our confident opinionists , and that hath occasioned great troubles to the Church , and di●●epute to the inspired writings . For , for men to ascribe the odd notions of their over-heated imaginations to the Spirit of God , and eternal truth , is me thinks a very bold and impudent belying it . Wherefore I dare not but be very cautious what I speak in this matter , nor would I willingly urge Scripture as a proof of any thing , but what I am sure by the whole tenor of it , is therein contained : And would I take the liberty to fetch in every thing for a Scripture-evidence , that with a little industry a man might make serviceable to his design ; I doubt not but I should be able to ●ill my Margent with Quotations , which should be as much to purpose as have been cited in general CATECHISMS and CONFESSIONS of FAITH , and that in points that must forsooth be dignified with the sacred title of FVNDAMENTAL . But Reverend ASSEMBLIES may make more bold with Scripture than private persons ; And therefore I confess I 'm so timorous that I durst not follow their example : Though in a matter that I would never have imposed upon the belief of any man , though I were certain on 't , and had absolute power to enjoyn it . I think the only way to preserve the reverence due to the oracles of Truth , is never to urge their Authority but in things very momentous , and such as the whole current of them gives an evident suffrage to . But to make them speak every trivial conceit that our sick brains can imagine or dream of , ( as I intimated ) is to vilifie and deflowre them . Therefore though I think that several Texts of Scripture look very fairly upon Praeexistence , and would encourage a man , that considers what strong Reasons it hath to back it , to think , that very probably they mean some thing in favour of this Hypothesis ; yet I 'le not urge them as an irrefutable proof , being not willing to lay more stress upon any thing than it will bear . Yea , I am most willing to confess the weakness of my Cause in what joynt soever I shall discover it . And yet I must needs say , that whoever compares the Texts that follow , with some particulars mention'd in the answer to the objection of Scripture-silence , will not chuse but acknowledge that there is very fair probability for Praeexistence in the written word of God , as there is in that which is engraven upon our rational natures . Therefore to bring together here what Scripture saith in this matter , 1. I 'le lightly touch an expression or two of the old Testament , which not improperly may be applyed to the business we are in search of . And methinks God himself in his posing the great instance of patience , Job , seems to intimate somewhat to this purpose , viz. that all spirits were in being when the Foundations of the earth were laid : when saith he , the morning stars sang together , and all the Sons of God shouted for joy . By the former very likely were meant the Angels , and 't is not improbable but by the latter may be intended the blessed untainted Souls . At least the particle All me thinks should comprize this order of spirits also . And within the same period of discourse , having question'd Job about the nature and place of the Light , he adds , I know that thou wast then born , for the number of thy days are many , as the Septuagint render it . * And we know our Saviour and his Apostles have given credit to that Translation by their so constant following it . Nor doth that saying of God to Jeremias in the beginning of his charge seem to intimate less , Before I formed thee in the Belly I knew thee , and before thou camest out of the womb I gave thee wisdom ; * as reads a very creditable version . Now though each of these places might be drawn to another sense , yet that only argues that they are no necessary proof for Praeexistence , which I readily acknowledge ; nor do I intend any such matter by alledging them . However I hope they will be confest to be applicable to this sense ; and if there be other grounds that swade this Hypothesis to be the truth , 't is I think very probable that these Texts intend it favour , which whether it be so or no , we have seen already . 2. For the Texts of the New Testament that seem to look pleasingly upon Praeexistence , I shall as briefly hint them as I did the former . * And me thinks that passage of our Saviours prayer , Father , Glori●ie me with the same glory I had with thee before the world began , sounds somewhat to this purpose . The glory which he prays to be restored to , seems to concern his humane nature only ; for the divine could never lose it . And therefore it supposeth that he was in his humanity existent before : And that his soul was of old before his appearance in a Terrestrial body . Which seems also to be intimated * by the expressions of his coming from the Father , descending from Heaven , and returning thither again , which he very frequently makes use of . And we know the Divinity that ●ills all things , cannot move to , or quit a place , it being a manifest imperfection , and contrary to his Immensity . I might add those other expressions of our Saviour's taking upon him the ●orm of a Servant , of rich for our sakes becoming poor , and many others of like import , all which are very clear if we admit the doctrine of Praeexistence , but without it somewhat p●rplex and intricate : since these things , applyed to him as God , are very improper and disagreeing , but appositely suit his Humanity , to which if we refer them , we must suppose our Hypothesis of Praeexistence . But I omit further prosecution of this matter , * since these places have been more diffusely urged in a late discourse to this purpose . Moreover the Question of the Disciples , * Was it for this mans sin , or for his Fathers that he was born blind ? and that answer of theirs to our Saviours demand , whom men said he was ; in that some said he was John the Baptist , some Elias , or one of the Prophets ; both which I have mentioned before ; do clearly enough argue , that both the Disciples and the Jews believed Praeexistence . And our Saviour saith not a word to disprove their opinion . But I spake of this above . Now however uncouth these allegations may seem to those that never heard these Scriptures thus interpreted ; yet I am confident , had the opinion of Praeexistence been a received Doctrine , and had these Texts been wont to be applyed to the proof on 't , they would then have been thought to assert it , with clear and convictive evidence . But many having never heard of this Hypothesis , and those that have , seldom meeting it mentioned but as a silly dream or antiquated absurdity , 't is no wonder that they never suspect it to be lodg'd in the Sacred volume , so that any attempt to confirm it thence , must needs seem rather an offer of wit than serious judgment . And the places that are cited to that purpose having been frequently read and heard of , by those that never discerned them to breath the least air of any such matter as Praeexistence , their new and unexpected application to a thing so little thought of , must needs seem a wild fetch of an extravagant imagination . But however unconclusive the Texts alledged may seem to those a strong prejudice hath shut up against the Hypothesis ; The learned Jews , who were perswaded of this Doctrine , thought it clearly enough contain'd in the Old Volume of holy writ , and took the citations , named above , for current Evidence . And though I cannot warrant for their Judgment in things , yet doubtless they were the best Judges of their own Language . Nor would our School-Doctors have thought it so much a stranger to the New , had it had the luck to have been one of their opinions , or did they not too frequently apply the sacred Oracles to their own fore-conceived notions . But whether what I have brought from Scripture prove any thing or nothing , 't is not very material , since the Hypothesis of Prae-existence stands secure enough upon those P●llars of Reason , which have their Foundation in the Attributes of God , and the Phaenomena of the world . And the Right Reason of a Man , is one of the Divine volumes , in which are written the indeleble Idea's of eternal Truth : so that what it dictates , is as much the voice of God , as if in so many words it were clearly exprest in the written Revelations . It is enough therefore for my purpose , if there be nothing in the sacred writings contrary to this Hypothesis ; which I think is made clear enough already ; and though it be granted that Scripture is absolutely silent as to any assertion of Prae-existence , yet we have made it appear that its having said nothing of it , is no prejudice , but an advantage to the cause . CHAP. XII . Why the Author thinks himself obliged to descend to some more particular Account of Praeexistence . 'T is presumption positively to determine how it was with us of Old. The Authors design in the Hypothesis that follows . NOw because inability to apprehend the manner of a Thing is a great prejudice against the belief on 't ; I find my self obliged to go a little further than the bare proof , and defence of Praeexistence . For though what I have said , may possibly induce some to think favourably of our conclusion , That the souls of men were made before they came into these bodies ; yet while they shall think that nothing can be conceived of that former state , and that our Praeexistent condition cannot be represented to Humane Understanding , but as a dark black solitude : it must needs weaken the perswasion of those that are less confirmed , and ●ill the minds of the inquisitive with a dubious trouble and Anxiety . For searching and contemplative Heads cannot be satisfied to be told , That our souls have lived and acted in a former condition , except they can be helpt to some more particular apprehension of that State ; How we lived and acted of old , and how probably we fell from that better life , into this Region of misery and imperfection . Now though indeed my Charity would prompt me to do what I can for the relief and ease of any modest Inquirer ; yet shall I not attempt to satisfie punctual and eager curiosity in things hidden and unsearchable . Much less shall I positively determine any thing in matters so lubricous and uncertain . And indeed considering how imperfect our now state is , how miserable shallow our understandings are , and how little we know of our present selves , and the things about us , it may seem a desperate undertaking to attempt any thing in this matter . Yea , when we contemplate the vast circuits of the Divine Wisdom , and think how much the thoughts and actions of Eternity and Omniscience are beyond ours , who are but of Yesterday , and know nothing , it must needs discourage Considence it self from determining , how the Oeconomy of the world of life was order'd , in the day the Heavens and Earth were framed . There are doubtless infinite ways and methods according to which the unsearchable wisdom of our Maker could have disposed of us , which we can have no conceit of ; And we are little more capable of unerringly resolving our selves now , how it was with us of old , than a Child in the womb is to determine , what kind of life it shall live when it is set at liberty from that dark inclosure . Therefore let shame and blushing cover his face that shall confidently affirm that 't was thus or thus with us in the state of our Fore-Beings . However , to shew that it may have been that our Souls did Praeexist , though we cannot punctually and certainly conclude upon the Particular State , I shall presume to draw up a conceivable Scheme of the Hypothesis ; And if our narrow minds can think of a way how it might have been , I hope no body will deny that the divine wisdom could have contriv'd it so , or infinitely better than we can imagin in our little models . And now I would not have it thought that I go about to insinuate or represent any opinions of my own , or that I am a votary to all the notions I make use of , whether of the Antient , or more modern Philosophers . For I seriously profess against all determinations in this kind . But my business only is , by some imperfect hints and guesses to help to apprehend a little how the state of Praeexistence might have been , and so to let in some beams of ancient and modern light upon this immense darkness . * Therefore let the Reader if he please call it a Romantick Scheme , or imaginary Hypothesis , or what name else best fits his Phancy , and he 'l not offend me ; Nor do I hold my self concern'd at all to vindicate the truth of any thing here that is the fruit of mine own invention or composure ; Though I confess I could beg civilities at least for the notions I have borrowed from great and worthy Sages . And indeed the Hypothesis as to the main , is derived to us from the Platonists : though in their writings 't is but Gold in Oar , less pure and perfect : But a late great Artist hath excellently refined it . And I have not much work to do , but to bring together what he up and down hath scattered , and by a method-order , and some connexions and notions of mine own , to work it into an intire and uniform mass . Now because the Frame of the particular Hypothesis is originally Philosophical , I shall therefore not deprave it by mingling with it the opinions of modern Theologers , or distort any thing to make it accommodate to their dogmata , but solely and sincerely follow the light of Reason and Philosophy . For I intend not to endeavour the late alteration of the ordinary systeme of Divinity , nor design any thing in this place but a representation of some harmless Philosophical conjectures : In which I shall continually guide my self by the Attributes of God , the Phaenomena of the world , and the best discoveries of the nature of the soul . CHAP. XIII . ( 7 ) Pillars on which the particular Hypothesis stands . NOw the Fabrick we are going to build , will stand like as the House of Wisdom upon seven Pillars ; which I shall first erect and establish , that the Hypothesis may be firm and sure like a House that hath Foundations . Therefore the first Fundamental Principle I shall lay , is this First Pillar . ( 1 ) All the Divine designs and actions are laid and carried on by pure and infinite Goodness . AND methinks this should be owned by all for a manifest and indisputable Truth ; But some odd opinions in the world are an interest against it , and therefore I must be fain to prove it . Briefly then , Every rational Being acts towards some end or other ; That end where the Agent acts regularly and wisely , is either some self-good or accomplishment , or 't is the good and perfection of some thing else , at least in the intention . Now God being an absolute and immense fulness , that is incapable of any the least shadow of new perfection , cannot act for any good that may accrue to his immutable self ; and consequently , whatever he acts , is for the good of some other Being : so that all the divine actions are the communications of his perfections , and the issues of his Goodness ; which , being without the base alloy of self-interest , or partial fondness , and not comprised within any bounds or limits , as his other perfections are not , but far beyond our narrow conception , we may well call it pure and infinite benignity . This is the original and root of all things , so that this blessed , ever blessed Attribute being the Spring and Fountain of all the Actions of the Deity , his designs can be no other but the contrivances of Love for the compassing the good and perfection of the universe . Therefore to suppose God to act or design any thing that is not for the good of his Creatures , is either to phancy him to act for no end at all , or for an end that is contrary to his benign Nature . Finally therefore , the very notion of infinite fulness is to be communicating and overflowing ; And the most congruous apprehension that we can entertain of the Infinite and eternal Deity , is * to conceive him as an immense and all glorious Sun , that is continually communicating and sending abroad its beams and brightness ; which conception of our Maker , if 't were deeply imprinted on us , would I am confident set our apprehensions right in many Theories , and chase away those black and dismal notions which too many have given harbour to . But I come to erect the Second Pillar . ( 2 ) Then , There is an exact Geometrical Justice that runs through the Vniverse , and is interwoven in the contexture of things : THis is a result of that wise and Almighty Goodness that praesides over all things . For this Justice is but the distributing to every thing according to the requirements of its nature . And that benign wisdom that contrived and framed the natures of all Beings , doubtless so provided that they should be suitably furnisht with all things proper for their respective conditions . And that this Nemesis should be twisted into the very natural constitutions of things themselves , is methinks very reasonable ; since questionless , Almighty Wisdom could so perfectly have formed his works at first , as that all things that he saw were regular , just , and for the good of the Vniverse , should have been brought about by those stated Laws , which we call nature ; without an ordinary engagement of absolute power to effect the● . And it seems to me to be very becoming the wise Author of all things so to have made them in the beginning , as that by their own internal spring and wheels , they should orderly bring about whatever he intended them for , without his often immediate interposal . For this looks like a more magnificent apprehension of the Divine power and Prescience , since it supposeth him from everlasting ages to have foreseen all future occurrences , and so wonderfully to have seen and constituted the great machina of the world , that the infinite variety of motions therein , should effect nothing but what in his eternal wisdom he had concluded fit and decorous : But as for that which was so , it should as certainly be compast by the Laws he appointed long ago , as if his omnipotence were at work every moment . On the contrary , to engage Gods absolute and extraordinary power , in all events and occurrences of things , is m●s●●ms to think meanly of his wisdom ; as if he had made the world so , as that it should need omnipotence every now and then to mend it , or to bring about those his destinations , which by a shorter way he could have effected , by his instrument Nature . Can any one say that our supposition derogates from the Divine concourse or Providence ? For on these , depend continually both the being and operations of all things , since without them they would cease to act , and return to their old nothing . And doubtless God hath not given the ordering of things out of his own hands ; but holds the power , to alter , innovate , or change the course of nature as he pleaseth . And to act by extraordinary means , by absolute omnipotence , when he thinks fit to do so . The sum of what I intend , is , that Gods works are perfect ; and as his Goodness is discover'd in them , so is his Justice wrought into their very essential constitutions : so that we need not suppose him to be immediately engaged in every event and all distributions of things in the world , or upon all occasions to exercise his power in extraordinary actions , but that he leaves such managements to the Oeconomy of second causes . And now next to this , ( for they are of k●n ) I raise The third Pillar . ( 3 ) Things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . THE Congruity of things is their suitableness to such or such a state or condition ; And 't is a great Law in the Divine and first constitutions , that things should incline and move to what is suitable to their natures . This in sensibles is evident in the motions of consent and sympathy . And the ascent of light , and descent of heavy bodies , must I doubt when all is done , * be resolv'd into a principle that is not meerly corporeal . Yea , supposing all such things to be done by the Laws of Mechanicks , why may we not conceive , that the other rank of Beings , Spirits , which are not subject to corporeal motions , are also dispos'd of by a Law proper to their natures , which since we have no other name to express it by , we may call congruity ? We read in the sacred History that Judas went to his own place ; And 't is very probable that Spirits are conveyed to their proper states and residence , * as naturally as the fire mounts , or a stone descends . The Platonists would have the Soul of the world to be the great Instrument of all such distributions , as also of the Phaenomena , that are beyond the powers of matter : And 't is no unlikely Hypothesis : But I have no need to ingage further about this : nor yet to speak more of this first part of my Principle , since it so nearly depends on what was said in behalf of the former Maxim. Yet of the latter we need a word or two . When therefore we cannot give account of things either by the Laws of Mechanicks or conceivable Congruities , ( * as likely some things relating to the States of Spirits , and immaterial Beings can be resolv'd by neither ) I say then , we may have recourse to the Arbitrary managements of those invisible Ministers of Equity and Justice , which without doubt the world is plentifully stored with . For it cannot be conceived that those active Spirits are idle or unimployed in the momentous concerns of the Vniverse . Yea , the sacred volume gives evidence of their interposals in our affairs . I shall need mention but that remarkable instance in Daniel , of the indeavours of the Prince of Persia , and of Grecia , to hinder Michael , and the other Angel , that were ingaged for the affairs of Judea ; Or if any would evade this , what think they of all the apparitions of Angels in the old Testament , of their pitching their Tents about us , and being Ministring Spirits for our good . To name no more such passages . Now if those noble Spirits will ingage themselves in our trifling concernments , doubtless they are very sedulous in those affairs that t●nd to the good and perfection of the Vniverse . But to be brief ; I advance . The Fourth Pillar . ( 4 ) * The Souls of men are capable of living in other bodies besides Terrestrial ; And never act but in some body or other . FOr ( 1. ) when I consider how deeply in this state we are immersed in the body , I can methinks scarce imagin , that presently upon the quitting on 't , we shall be stript of all corporeity ; for this would be such a jump as is seldom or never made in nature ; since by almost all instances that come under our observation 't is manifest , that she useth to act by due and orderly gradations , and takes no precipitous leaps from one extream to another . 'T is very probable therefore , that in our immediately next state we shall have another vehicle . And then , ( 2. ) considering that our Souls are immediately united to a more tenuious and subtile body here , than this gross outside ; 'T is methinks a good presumption , that we shall not be stript and divested of our inward stole also , when we leave this dull Earth behind us . Especially ( 3 ) if we take notice how the highest and noblest faculties and operations of the Soul are help'd on by somewhat that is corporeal , and that it imployeth the bodily Spirits in its sublimest exercises ; we might then be perswaded , that it always useth some body or other , and never acts without one . And ( 4 ) since we cannot conceive a Soul to live or act that is insensible , and since we know not how there can be sense where there is no union with matter , we should me seems be induc'd to think , that when 't is disjunct from all body , 't is inert and silent . * For in all sensations there is corporeal motion , as all Philosophy and Experience testifies : And these motions become sensible representations , by virtue of the union between the Soul and its confederate matter ; so that when it is loose and dis-united from any body whatsoever , it will be unconcern'd in all corporeal motions , ( being a penetrable substance ) and no sense or perception will be conveyed by them . Nor will it make any thing at all against this Argument to urge , that there are N●● and purely unembodied Spirits in the Vniverse , which live and act without relation to any body , and yet these are not insensible : For what they know , and how they know we are very incompetent Judges of , they being a sort of Spirits specifically distinct from our order : and therefore their faculties and operations are of a very diverse consideration from ours . So that for us to deny what we may reasonably argue from the contemplation of our own natures , because we cannot comprehend the natures of a species of creatures that are far above us , is a great mistake in the way of reasoning . Now how strange soever this Principle may seem to those , whom customary opinions have seasoned with another belief , yet considering the Reasons I have alledged , I cannot forbear concluding it very probable ; and if it prove hereafter serviceable for the helping us in some concerning Theories , I think the most wary and timerous may admit it , till upon good grounds they can disprove it . The Fifth Pillar . ( 5 ) The Soul in every state hath such a body as is fittest for those faculties and operations that it is most inclined to exercise . 'T Is a known Maxim , That every thing that is , is for its operation ; and the Contriver and Maker of the World hath been so bountiful to all Beings , as to furnish them with all suitable and necessary requisites for their respective actions ; for there are no propensities and dispositions in nature , but some way or other are brought into actual exercise , otherwise they were meer nullities , and impertinent appendices . Now for the imployment of all kinds of faculties , and the exerting all manner of operations , all kinds of instruments will not suffice , but only such , as are proportion'd and adapted to the exercises they are to be used in , and the Agents that imploy them . 'T is clear therefore , that the Soul of Man , a noble and vigorous Agent , must be fitted with a suitable body , according to the Laws of that exact distributive Justice that runs through the Vniverse ; and such a one is most suitable , as is fittest for those exercises it propends to ; for the body is the Souls instrument , and a necessary requisite of action : Whereas should it be otherwise , God would then have provided worse for his worthiest Creatures , than he hath for those that are of a much inferiour rank and order . For if we look about us upon all the Creatures of God , that are exposed to our Observation , we may seal this Truth with an infallible Induction ; That there is nothing but what is sitted with all suitable requisites to act according to its nature . The Bird hath wings to waft it aloft in the thin and subtile aire ; the Fish is furnisht with fins , to move in her liquid element ; and all other Animals have Instruments that are proper for their peculiar inclinations : So that should it be otherwise in the case of Souls , it would be a great blot to the wise managements of Providence ; and contrary to its usual methods ; and thus we should be dis-furnisht of the best and most convictive Argument , that we have to prove that a Prinoiple of exactest wisdom hath made and ordered all things . The Sixth Pillar : ( 6 ) The Powers and Faculties of the Soul , are either ( 1 ) Spiritual , and Intellectual : ( 2 ) Sensitive : Or , ( 3 ) Plastick . NOw ( 1 ) by the intellectual powers I mean all those that relate to the soul , in its naked and abstracted conception , as it is a spirit , and are exercised about immaterial Objects ; as , vertue , knowledge , and divine love : This is the Platonical N●● ; and that which we call the mind : The two other more immediately relate to its espoused matter : For ( 2 ) the sensitive are exercised about all the objects of sense , and are concerned in all such things as either gratifie , or disgust the body . And ( 3 ) the Plastick are those faculties of the soul , whereby it moves and forms the body , and are without sense or Animadversion : The exercise of the former , I call the Higher life ; and the operations of the latter , the lower ; and the life of the body . Now that there are such faculties belonging to our natures , and that they are exercised upon such and such objects respectively , plain experience avoucheth , and therefore I may be excused from going about to prove so universally acknowledged a truth : Wherefore I pass to The Seventh Pillar . ( 7 ) By the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , & è contra . ( 1 ) THat those Powers should each of them have a tendency to action and in their turns be exercised , is but rational to conceive , since otherwise they had been supers●uous . And ( 2 ) that they should be inconsistent in the supremest exercise and inactuation , is to me as probable . For the Soul is a finite and limited Being , and therefore cannot operate diverse ways with equal intention at once . That is , cannot at the same time imploy all her faculties in the highest degree of exercise that each of them is capable of . For doubtless did it ingage but one of those alone , the operations thereof would be more strong and vigorous , than when they are conjunctly exercis'd , their Acts and Objects being very divers . So that I say , that these faculties should act together in the highest way they are capable of , seems to be contrary to the nature of the Soul. And I am sure it comports not with experience ; for those that are endowed with an high degree of exercise of one faculty , are seldom , if ever , as well provided in the rest . 'T is a common and daily observation , that those that are of most heightned and strong Imaginations , are defective in Judgment , and the faculty of close reasoning . And your very larg and capacious Memories , have seldom or never any great share of either of the other perfections . Nor do the deepest Judgments use to have any thing considerable either of Memory or Phancy . And as there are fair instances even in this state of the inconsistence of the faculties in the highest exercise ; so also are there others that suggest untous , ( 3 ) That by the same degrees that some Faculties fail in their strength and vigour , others gain and are improved . We know that the shutting up of the senses , is the letting loose and inlarging of the Phancy . And we seldom have such strong imaginations waking , as in our dreams in the silence of our other saculties . As the Sun recedes , the Moon and Stars discover themselves ; and when it returns , they draw in their baffled beams , and hide their heads in obscurity . But to urge what is more close and pressing ; It is an unerring remarque , that those that want the use of some one natural part or faculty , are wont to have very liberal amends made them by an excellency in some others . Thus those that nature hath deprived of sight , use to have wonderfully tenacious memories . And the deaf and dumb have many times a strange kind of sagacity , and very remarkable mechanical ingenies : Not to mention other instances ; for I 'le say no more than I must needs . Thus then experience gives us incouraging probability of the truth of the Theorem asserted . And in its self 't is very reasonable ; for ( as we have seen ) the Soul being an active nature , is always propending to the exercising of one faculty or other , and that to the utmost it is able , and yet being of a limited capacity , it can imploy but one in hight of exercise at once ; which when it loseth and abates of its strength and supream vigour ; some other , whose improvement was all this while hindred by this its ingrossing Rival , must by consequence begin now to display it self , and awaken into a more vigorous actuation : so that as the former loseth , the latter proportionably gaineth . And indeed 't is a great instance of the divine wisdom , that our faculties ▪ are made in so regular and equilibrious an order . For were the same powers still uppermost in the greatest hight of activity , and so unalterably constituted , there would want the beauty of variety , and the other faculties would never act to that pitch of perfection that they are capable of . There would be no Liberty of Will , and consequently no Humane Nature . Or if the Higher Powers might have lessen'd , and fail'd without a proportionable increase of the lower , and they likewise have been remitted , without any advantage to the other faculties , the Soul might then at length fall into an irrecoverable recess and inactivity . But all these inconveniences are avoided by supposing the principle we have here insisted on ; And it is the last that I shall mention . Briefly then , and if it may be more plainly , the higher faculties are those , where by the Soul acts towards spiritual and immaterial objects : and the lower whereby it acts towards the Body . Now it cannot with equal vigour exercise it self both ways together ; and consequently the more it is taken up in the higher operations , the more prompt and vigorous it will be in these exercises , and less so about those that concern the body , & è Converso . Thus when we are very deeply ingaged in intellectual contemplations , our outward senses are in a manner shrunk up and cramped : And when our senses are highly exercised and gratified , those operations monopolize and imploy us . Nor is this less observable in relation to the Plastick . For frequent and severe Meditations do much mortifie and weaken the body ; And we are most nourisht in our sleep in the silence of our senses . Now what is thus true in respect of acts and particular exercises , is as much so in states and habits . Moreover , 't is apparent that the Plastick is then most strong and vigorous when our other faculties are wholly unimployed , from the state of the womb . For nature when she is at her Plastick work , ceaseth all other operations . The same we may take notice of , in Silk-worms and other Insects , which lie as if they were dead and insensible , while their lower powers are forming them into another appearance . All which things put together , give good evidence to the truth of our Axiom . I 'le conclude this with one Remark more , to prevent mistake ; Therefore briefly ; As the Soul always acts by the Body ; so in its highest exercises it useth some of the inferiour powers ; which , therefore must operate also . So that some senses , as sight and somewhat analagous to hearing may be imployed in considerable degree , even when the highest life is most predominant ; but then it is at the command and in the services of those nobler powers ; wherefore the sensitive life cannot for this cause be said to be invigorated , since 't is under servitude and subjection , and its gusts and pleasures are very weak and flaccid . And this is the reason of that clause in the Principle ( as to their proper exercises . ) Having thus laid the Foundation , and fixt the Pillars of our building , I now come to advance the Superstructure . CHAP. XIV . A Philosophical Hypothesis of the Souls Praeexistence . THE Eternal and Almighty Goodness , the blessed spring and root of all things , made all his creatures , in the best , happiest , and most perfect condition , that their respective natures rendred them capable of , By Axiom the first ; and therefore they were then constituted in the inactuation and exercise of their noblest and most perfect powers . Consequently , the souls of men , a considerable part of the divine workmanship , were at first made in the highest invigoration of the spiritual and intellective faculties which were exercised in vertue , and in blisful contemplation of the supream Deity ; wherefore now by Axiom 6 and 7 , * the ignobler and lower powers , or the life of the body , were languid and remiss . So that the most tenuious , pure and simple matter being the fittest instrument for the most vigorous and spiritual faculties according to Principle 2 , 4 , and 5. The Soul in this condition was united with the most subtile and aethereal matter that it was capable of inacting ; and the inferior powers , those relating to the body , being at a very low ebb of exercise , were wholly subservient to the superiour , and imployed in nothing but what was serviceable to that higher life : So that the senses did but present occasions for divine love , and objects for contemplation ; * and the plastick had nothing to do , but to move this passive and easie body , accordingly as the concerns of the higher faculties required . Thus then did we at first live and act in a pure and aethereal body ; and consequently in a place of light and blessedness , by Principle 3d. But particularly to describe and point at this paradisaical residence , can be done only by those that live in those serene regions of lightsome glory : Some Philosophers indeed have adventured * to pronounce the place to be the Sun , that vast Orb of splendor and brightness ; though it may be 't is more probable , that those immense tracts of pure and quiet aether that are above Saturn , are the joyous place of our ancient celestial abode : But there is no determination in matters of such lubricous uncertainty , where ever it is , 't is doubtless a place and state of wonderful bliss and happiness , and the highest that our natures had fitted us to . In this state we may be supposed to have lived in the blissful exercise of vertue , divine love and contemplation , through very long tracts of duration . But though we were thus unconceivably happy , * yet were we not immutably so ; for our highest perfections and noblest faculties being but finite , may after long and vigorous exercise , somewhat abate and remit in their sublimest operations , and Adam may fall asleep ; In which time of remission of the higher powers , the lower may advance and more livelily display themselves than they could before , by Axiom 7 ; for the soul being a little slackt in its pursuits of immaterial objects , the lower powers which before were almost wholly taken up and imployed in those high services , are somewhat more releast to follow a little the tendencies of their proper natures . And now they begin to convert towards the body , and warmly to resent the delights and pleasures thereof ; Thus is Eve brought forth , while Adam sleepeth . The lower life , that of the body is now considerably awakened , and the operations of the higher , proportionably abated . However , there is yet no anomy or disobedience , for all this is but an innocent exercise of those faculties which God hath given us to imploy , and as far as is consistent with the divine laws to gratifie . For it was no fault of ours that we did not uncessantly keep our spiritual powers upon the most intense exercises that they were capable of exerting ; * we were made on set purpose defatigable , that so all degrees of life might have their exercise ; and our Maker designed that we should feel and taste the joys of our congenite bodies , as well as the pleasures of those seraphick aspires and injoyments . And me thinks it adds to the felicity of that state , that our happiness was not one uniform piece , or continual repetition of the same , but consisted in a most grateful variety , viz. in the pleasure of all our faculties , the lower as well as the higher ; for those are as much gratified by suitable exercises and enjoyments as these ; and consequently according to their proportion capable of as great an happiness : Nor is it any more derogation from the divine goodness , that the noblest and highest life was not always exercised to the height of its capacity , than that we were not made all Angels , all the Planets so many Suns and all the variety of the Creatures formed into one Species : Yea , as was intimated above ; 't is an instance of the divine benignity , that he produced things into being , according to the vast plenitude of Forms that were in his all-knowing mind ; and gave them operations suitable to their respective natures ; so that it had rather seemed a defect in the divine dispensations , if we had not had the pleasure of the proper exercise of the lower faculties as well as of the higher . * Yea , me thinks 't is but a reasonable reward to the body , that it should have its delights and gratifications also , whereby it will be fitted for further serviceableness . For doubtless it would be in time spent and exhausted were it continually imployed in those high and less proportioned operations . Wherefore God himself having so order'd the matter , that the inferiour life should have its turn of invigoration ; it can be no evil in us , * that that is executed which he hath so determined , as long as we pass not the bounds that he hath set us . Adam therefore was yet innocent , though he joyed in his beloved Spouse , yea , and was permitted to feed upon all the fruits of this Paradise , the various results of corporeal pleasure , as long as he followed not his own will and appetites contrarily to the divine commands and appointments . But at length unhappily the delights of the body betray us , through our over indulgence to them , and lead us captive to anomy and disobedience . The sense of what is grateful and pleasant by insensible degrees g●ts head over the apprehension of what is just and good ; the Serpent and Eve prove successful tempters ; * Adam cannot withstand the inordinate appetite , but feeds on the forbidden fruit , viz. the dictates of his debauched will , and sensual pleasure . And thus now the body is gotten uppermost , the lower faculties have greater exercise and command than the higher , those being very vigorously awakened , and these proportionably shrunk up , and consopited ; wherefore by Axiom 3. and 5. the soul contracts a less pure body , which may be more accommodate to sensitive operations ; and thus we fall from the highest Paradise the blissful regions of life and glory , and become Inhabitants of the Air. Not that we are presently quite divested of our Aethereal state , as soon as we descend into this less perfect condition of life , for retaining still considerable exercises of the higher life , though not so ruling and vigorous ones as before , the soul must retain part of its former vehicle , to serve it as its instrument , in those its operations : For the aethereal body contracts crasness and impurity by the same degrees as the immaterial faculties abate in their exercise ; so that we are not immediately upon the expiring of the highest congruity wholly stript of all remains of our celestial bodies , but still hold some portion of them , within the grosser vehicle , while the spirit , or higher life is in any degree of actuation . Nor are we to suppose that every slip or indulgence to the body can detrude us from our aethereal happiness ; but such a change must be wrought in the soul , as may spoil its congruity to a celestial body , which in time by degrees is effected : Thus we may probably be supposed to have fallen from our supream felicity . But others of our order have made better use of their injoyments , and the indulgences of their Maker ; and though they have had their Perigae's as well as their Apogae's : I mean their Verges towards the body and its joys , as well as their Aspires to nobler and sublimer objects , yet they kept the station of their Natures , and made their orderly returns , without so remarkable a defection : And though possibly some of them may sometimes have had their slips , and have waded further into the pleasures of the body than they ought to have done , yet partly by their own timely care and consideration , and partly by the divine assistance , they recover themselves again to their condition of primigenial innocence . But we must leave them to their felicity , and go on with the History of our own descent . Therefore after we are detruded from our aethereal condition , we next descend into the Aereal . The Aereal State. NOw our bodies are more or less pure in this condition , proportionably to the degrees of our apostacy : So that we are not absolutely miserable in our first step of descent ; but indeed happy in comparison of our now condition : As yet there may be very considerable remains of vertue and divine love , though indeed the lower life , that of the body be grown very strong and rampant : So that as yet we may be supposed to have lapst no lower than the best and purest Regions of the Air , by Axiom 2 and 3. And doubtless there are some , who by striving against the inordinacy of their Appetites , may at length get the victory again over their bodies , and so by the assistance of the Divine Spirit , who is always ready to promote and assist good beginnings , may re-enkindle the higher life , and so be translated again to their old celestial habitations without descending lower . But others irreclaimably persisting in their Rebellion , and sinking more and more into the body , and the relish of its joys and pleasures , these are still verging to a lower and more degenerate state ; so that at the last the higher powers of the Soul being almost quite laid asleep and consopited , and the sensitive also by long and tedious exercises being much tired , and abated in their vigour , * the plastick faculties begin now fully to awaken ; so that a body of thin and subtile air will not suffice its now so highly exalted energy , no more than the subtile Aether can suffice us terrestrial animals for respiration ; wherefore the aereal-congruity of life expires also , and thus are we ready for an earthly body . But now since a soul cannot unite with any body , but with such only as is fitly prepared for it , by Principle ▪ 3. and there being in all likelyhood more expirations in the Air , than there are prepared bodies upon earth , it must needs be , that for some time it must be destitute of any congruous matter that might be joyned with it ; And consequently by Principle 4. 't will lye in a state of inactivity and silence . Not that it will for ever be lost in that forgotten recess and solitude , * for it hath an aptness and prope●sity to act in a terrestrial body , which will be reduced into actual exercise , when fit matter is prepared . The Souls therefore , that are now laid up in the black night of stupidity and inertness will in their proper seasons be awakened into life and operation in such bodies and places of the earth , as by their dispositions they are fitted for . So that no sooner is there any matter of due vital temper , afforded by generation , but immediately a soul that is suitable to such a body , * either by meer natural congruity , the disposition of the soul of the world , or some more spontaneous agent is attracted , or sent into this so befitting tenement , according to Axiom 2 and 3. Terrestrial State. NOw because in this state too we use our sensitive faculties , and have some , though very small reliques of the higher life also ; therefore the soul first makes it self a vehicle out of the most spiritous and yielding parts of this spumous terrestrial matter , which hath some analogy both with its aethereal and aereal state . This is as it were its inward vest , and immediate instrument in all its operations . By the help of this it understands , reasons , and remembers , yea forms and moves the body . And that we have such a subtile aery vehicle within this terrestrial , our manifest sympathizing with that element , and the necessity we have of it to all the functions of life , as is palpable in respiration , is me thinks good ground for conjecture . And 't is not improbable but even within this it may have a purer fire and aether to which it is united , being some little remain of what it had of old . In this state we grow up merly into the life of sense , having little left of the higher life , * but some apish shews and imitations of reason , vertue , and religion : By which alone with speech , we seem to be distinguisht from Beasts , while in reality the brutish nature is predominant , and the concernments of the body are our great end , our only God and happiness ; this is the condition of our now degenerate , lost natures . However , that ever over-flowing goodness that always aims at the happiness of his creatures , hath not left us without all means of recovery , but by the gracious and benign dispensations which he hath afforded us , hath provided for our restauration ; which some ( though but very few ) make so good use of , that being assisted in their well meant and sincere indeavours by the divine spirit , they in good degree mortifie and subdue the body , conquer self-will , unruly appetites , and disorderly passions , and so in some measure by Principle 7. awaken the higher life , which still directs them upwards to vertue and divine love ; which , where they are perfectly kindled , carry the Soul , when dismist from this prison , * to it s old celestial abode : For the spirit and noblest faculties being so recovered to life and exercise require an aethereal body to be united to , and that an aethereal place of residence , both which , the divine Nemesis that is wrought into the very nature of things bestoweth on them by Principle the second . But they are very few that are thus immediately restored to the celestial paradise , upon the quitting of their earthly bodies . For others that are but in the way of recovery , and dye imperfectly vertuous , meer Philosophy and natural reason ( within the bounds of which we are now discoursing ) can determin no more , * but that they step forth again into aery vehicles ; that congruity of life immediately awakening in them after this is expired . In this state their happiness will be more or less , proportionably to their vertues , in which if they persevere , ( we shall see anon how they will be recover'd . But for the present we must not break off the clue of our account , by going backwards before we have arriv'd to the utmost verge of descent in this Philosophical Romance , or History ; the Reader is at his choice to call it which he pleaseth . Wherefore let us cast our eyes upon the Most , in whom their life on earth hath but confirmed and strengthened , their degenerate sensual , and brutish propensions ; And see what is like to become of them , when they take their leave of these terrestrial bodies . Only first a word of the state of dying Infants , and I come immediately to the next step of descent . * Those therefore that pass out of these bodies ▪ before the terrestrial congruity be spoil'd , weakened , or orderly unwound ; according to the tenour of this Hypothesis , must return into the state of inactivity . For the Plastick in them is too highly awakened , to inactuate only an aereal body ; And , there being no other more congruous , ready , and at hand for it to enter , it must needs step back into its former state of insensibility , and there wait its turn , till befitting matter call it forth again into life and action . This is a conjecture that Philosophy dictates , which I vouch not for a truth ; * but only follow the clue of this Hypothesis . Nor can there any danger be hence conceived that those whose congruities orderly expire , should fall back again into a state of ●ilence and inertness ; * since by long and hard exercises in this body , the plastick life is well tamed and debilitated , so that now its activity is proportioned to a more tenuious and passive vehicle , which it cannot fail to meet with in its next condition . For 't is only the terrestrial body is so long a preparing . But to The next step of Descent , or After-state . TO give an Account of the After-state of the more degenerate and yet descending souls , some fancy a very odd Hypothesis , imagining that they pass hence into some other more course and inferior Planet , in which , they are provided with bodies suitable to their so depraved natures ; But I shall be thought extravagant for the mention of such a supposition ; Wherefore I come to what is less obnoxious . When our souls go out of these bodies therefore , they are not presently discharged of all the matter that belonged to this condition , but carry away their inward and aereal state to be partakers with them of their after fortunes ; only leaving the useless earth behind them . For they have a congruity to their aery bodies , though that which they had to a terrestrial , is worn out and defaced . Nor need we to wonder how it can now have an aereal aptitude , when as that congruity expired before we descended hither ; If we consider the reason of the expiration of its former vital aptitude , which was not so much through any defect of power to actuate such a body , but through the excess of invigoration of the Plastick , which was then grown so strong , * that an aereal body was not enough for it to display its force upon . But now the case is altered , these lower powers are worn and wearied out , by the toylsome exercise of dragging about and managing such a load of flesh ; wherefore being so castigated , they are duly attemper'd to the more easie body of air again , as was intimated before ; to which they being already united , they cannot miss of a proper habitation . But considering the stupor , dulness and inactivity of our declining age , it may seem unlikely to some , that after death we should immediately be resuscitated into so lively and vigorous a condition , as is the aereal , especially , since all the faculties of sense and action , are observed gradually to fail and abate as we draw nearer to our exit from this Stage ; which seems to threaten , that we shall next descend into a state of more stupor and inertness . But this is a groundless jealousie ; for the weakness and lethargick inactivity of old age , ariseth from a defect of those Spirits , that are the instruments of all our operations , which by long exercise are at last spent and scattered . So that the remains can scarce any longer stand under their unweildy burthen ; much less , can they perform all functions of life so vigorously as they were wont to do , when they were in their due temper , strength , and plenty . However notwithstanding this inability to manage a sluggish , stubborn , and exhausted terrestrial body , there is no doubt , but the Soul can with great ●ase , when it is discharged of its former load , actuate its thin aery vehicle ; and that with a brisk vigour and activity . As a man that is overladen , may be ready to faint and sink , till he be relieved of his burthen ; and then , he can run away with a cheerful vivacity . So that this decrepit condition of our decayed natures cannot justly prejudice our belief , that we shall be erected again , into a state of life and action in aereal bodies , after this congruity is expired . But if all alike live in bodies of air in the next condition , * where is then the difference between the just and the wicked , in state , place and body ? For the just we have said already ; that some of them are reinstated in their pristine happiness and felicity ; and others are in a middle state , within the confines of the Air , perfecting the inchoations of a better life , which commenc'd in this : As for the state and place of those that have lived in a continual course of sensuality and forgetfulness of God ; I come now to declare what we may fancy of it , by the help of natural light , and the conduct of Philosophy . And in order to this discovery I must premise somewhat concerning the Earth , this Globe we live upon ; which is , that we are not to conceive it to be a full bulky mass to the center , but rather that 't is somewhat like ▪ a suckt Egg , in great part , an hollow sphere , so that what we tread upon , is but as it were , an Arch or Bridge , to divide between the upper and the lower regions : Not that this ▪ inward hollowness is a meer void capacity , for there are no such chasms in nature , but doubtless replenisht it is with some fluid bodies or other , and it may be a kind of air , fire and water : Now this Hypothesis will help us easily to imagin how the earth may move , notwithstanding the pretended indisposition of its Bulk , and on that account I believe it will be somewhat the more acceptable with the free and ingenious . Those that understand the Cartesian Philosophy , will readily admit the Hypothesis , at least as much of it as I shall have need of : But for others , I have little hopes of perswading them to any thing , and therefore I 'le spare my labour of going about to prove what they are either uncapable of , or at first dash judge ridiculous : And it may be most will grant as much as is requisite for my purpose , which is , That there are huge vast cavities within the body of the Earth ; and it were as needless , as presumptuous , for me to go about to determinemore . Only I shall mention a probability , that this gross crust which we call earth , is not of so vast a profundity as is supposed , and so come more press to my business . 'T is an ordinary observation among them that are imployed in Mines and subterraneous vaults of any depth , that heavy bodies lose much of their gravity in those hollow caverns : So that what the strength of several men cannot stir above ground , is easily moved by the single force of one under it : Now to improve this experiment , 't is very likely that gravity proceeds from a kind of magnetism and attractive vertue in the earth , which is by so much the more strong and vigorous , by how much more of the attrahent contributes to the action , and proportionably weaker , where less of the magnetick Element exerts its operation ; so that supposing the solid earth , to reach but to a certain , and that not very great distance from the surface , and 't is obvious this way to give an account of the Phaenomenon . * For according to this Hypothesis the gravity of those bodies is less , because the quantity of the earth that draws them is so ; whereas were it of the same nature and solidity to the center , this diminution of its bulk , and consequently vertue would not be at all considerable , nor in the least sensible : Now though there are other causes pretended for this effect , yet there is none so likely , and easie a solution as this , though I know it also is obnoxious to exceptions , which I cannot now stand to meddle with ; all that I would have , is , that 't is a probability , * and the mention of the fountains of the great deep in the sacred History , as also the flaming Vulcano's and smoaking mountains that all relations speak of , are others . * Now I intend not that after a certain distance all is fluid matter to the center . For the Cartesian Hypothesis distributes the subterranean space into distinct regions of divers matter , which are divided from each other by as solid walls , as is the open air from the inferiour Atmosphere : Therefore I suppose only that under this thick outside , there is next a vast and large region of fluid matter , * which for the most part very likely is a gross and fetid kind of air , as also considerable proportions of fire and water , under all which , there may be other solid floors , that may incompass and cover more vaults , and vast hollows , the contents of which 't were vanity to go about to determine ; only 't is very likely , that as the admirable Philosophy of Des Cartes supposeth , * the lowest and central Regions may be filled with flame and aether , which suppositions , though they may seem to some to be but the groundless excursions of busie imaginations ; yet those that know the French Philosophy , and see there the Reasons of them , will be more candid in their censures , and not so severe to those not ill-framed conjectures . Now then being thus provided , I return again to prosecute my main intendment ; Wherefore 't is very probable , that the wicked and degenerate part of mankind , * are after death committed to those squalid subterraneous habitations ; in which dark prisons , they do severe penance for their past impieties , and have their senses , which upon earth they did so fondly indulge , and took such care to gratifie , now persecuted with darkness , stench , and horror . Thus doth the divine justice triumph in punishing those vile Apostates suitably to their delinquencies . Now if those vicious souls are not carried down to the infernal caverns by the meer congruity of their natures , as is not so easie to imagine ; we may then reasonably conceive , * that they are driven into those dungeons by the invisible Ministers of Justice , that manage the affairs of the world by Axiom 3. For those pure Spirits doubtless have a deep sense of what is just , and for the good of the universe ; and therefore will not let those inexcusable wretches to escape their deserved castigations ; or permit them to reside among the good , lest they should infect and poyson the better world , by their examples . Wherefore , I say , they are disposed of into those black under-Abysses , where they are suited with company like themselves , and match't unto bodies as impure , as are their depraved inclinations . Not that they are all in the same place , and under the like torments ; but are variously distributed according to the merits of their natures and actions ; some only into the upper prisons , * others to the Dungeon : And some to the most intolerable Hell , the Abyss of fire . Thus doth a just Nemesis visit all the quarters of the Vniverse . Now those miserable prisoners cannot escape from the places of their confinement ; for 't is very likely that those watchful spirits that were instrumental in committing them , * have a strict and careful eye upon them to keep them within the confines of their goal , that they rove not out into the regions of light and liberty , yea , 't is probable that the bodies they have contracted in those squalid mansions , may by a kind of fatal magnetisme be chained down to this their proper element . Or , they having now a congruity only to such fetid vehicles , may be no more able to abide the clear and lightsome Air ; than the Bat or Owl are able to bear the Suns noon-day beams ; or , the fish to live in these thinner Regions . This may be the reason of the unfrequency of their appearance ; and that they most commonly get them away at the approach of light . Besides all this , some there are who suppose that there is a kind of polity among themselves , which may * under severe penalties , prohibit all unlicensed excursions into the upper world ; though I confess this seems nor so probable , and we stand in no need of the supposition . For though the laws of their natures should not detain them within their proper residences ; yet the care and oversight of those watchful Spirits , who first committed them , will do it effectually . And very oft when they do appear , they signifie that they are under restraint , and come not abroad , but by permission ; as by several credible Stories I could make good : But for brevity I omit them . Now though I intend not this Hypothesis , either for a discovery of infallible truth , or declarement of mine own opinions , yet I cannot forbear to note the strange coincidence that there is between Scripture expressions in this matter , some main stroaks of the Orthodox Doctrine , and this Philosophical conjecture of the state and place of the wicked . 'T is represented in the Divine Oracles as a deep pit , a prison , a place of darkness , fire , and brimstone ; and the going thither , is named a descent . All which most appositely agree with the representation we have made ; And the usual Periphrasis of Hell torments , fire , and brimstone , is wonderfully applicable to the place we have been describing ; since it abounds with fuliginous flames , and sulphureous stench and vapours ; And , as we have conjectur'd , the lowest cavity , is nothing else but a vault of ●●re . For the other expressions mentioned , every one can make the application . So that when a man considers this , he will almost be tempted to think , that the inspired writers had some such thing in their fancies . And we are not to run to tropes and figures for the interpretation of plain and literal descriptions ; except some weighty reason force us to such a Refuge . Moreover Hell is believed among the Orthodox to have degrees of torments , to be a place of uncomfortable horror , and to stand at the greatest distance from the seat and habitation of the blessed . All which , and more that I could reckon up , cannot more clearly be made out and explained , than they are in this Hypothesis . Thus then we see the irreclaimably wicked lodg'd in a place and condition very wretched and calamitous . If any of them should be taught by their miseries to renounce and forsake their impieties ; or should have any dispositions to vertue and divine love re-inkindled in them ; meer Philosophy would conclude , that in time they might then be delivered from their sad durance ; But we know what Theology hath determined . And indeed those brutish Apostates are so fixt and rooted in their sensual and rebellious propensions , that those who are not yet as far distant from their Maker as they can be , are still verging downwards ; And possibly being quite void of the divine grace , and any considerable exercises of reason and conscience , they may never stop till they have run through all the infernal stages , and are arriv'd to the extremest degree of misery , that as yet any are obnoxious to . Wherefore the earth and all the infernal Regions being thus monstrously depraved ; 't is time for the Divine Justice to shew some remarkable and more than ordinary severity upon those remorseless Rebels ; and his goodness is as ready to deliver the virtuous from this stage of wretchedness and impiety . When therefore those have compleated the number of their iniquities , and these are sit for the mercy of so great a deliverance ; then shall the great decree for judgment be executed ; which though it cannot be expected that meer Philosophy should give an unerring and punctual account of , yet we shall follow this light as far as it will lead us ; not intrenching upon the sacred rights of Divinity , nor yet baulking what the ancient Eastern Cabbala , assisted by later discoveries into nature , will dictate ; But sincerely following the Hypothesis , we shall leave all its errours and misguidances to be corrected by the more sacred Canons . So that where we shall discern the wisdom of the World to have misdirected the most knowing and sedulous inquirers , we may duly acknowledge the great benefit of that light which we have received to guide us in matters of such vast and concerning speculation , The Conflagration of the Earth . THerefore at length , when the time preappointed by the divine wisdom for this execution , is come ; * The internal , central fire shall have got such strength and irresistible vigour , that it shall easily melt and dissolve that fence that hath all this while inclosed it ; And all those other smaller fires , which are lodged in several parts of the lower Regions joyning themselves with this mighty flame , shall prey upon what ever is combustible , and so rage first within the bowels of the earth , beginning the tragick execution upon those damned spirits that are there confined ; these having been reserved in the chains of darkness to the judgment of this great day ; and now shall their hell and misery be compleated , and they receive the full reward of their impieties , which doubtless will be the most intolerable and severe torment that can be imagined , these fierce and merciless flames sticking close to , yea , piercing through and through their bodies , which can remove no where to avoid this fiery over-spreading vengeance . And now the subterranean vaults being thus all on fire , it cannot be long ere this prevailing cumbustion take hold of the upper regions , wherefore at last with irresistible violence it breaks forth upon these also : So that the great pyre is now kindled , smoak , fire , darkness , horror and confusion , cover the face of all things . Wherefore the miserable inhabitants of the earth and inferiour air , will be seized on by the devouring Element , and suffer in that fire that was reserved for the perdition of ungodly men . But shall the righteous perish with the wicked ? And shall not the Judge of all the earth do right ? Will not the sincere and vertuous both in the Earth and Air be secured from this sad fate ? And how can their deliverance be effected ? Doubtless Providence that in all things else hath been righteous and equal , will not fail in this last scene ; but provision will be made for their recovery from this vengeance that hath taken hold of the wicked . But all natural causes failing here , since their bodies are not pure enough to waft them up the quiet regions of the un infested aether ; and the higher congruity of life , being yet but imperfectly inchoated ; they would be detained prisoners here below by the chains of their unhappy natures , were there not some extraordinary interposure for their rescue and inlargement ; wherefore when we contemplate the infinite fertility of the divine goodness , we cannot think , that he will let those seeds of piety and vertue , which himself hath sown and given some increase to , to come to nought ; or the honest possessors of them , fatally to miscarry : But that he will imploy his power for the compleating what he hath begun , and the deliverance of those , who have relyed upon his mercies . But for the particular way and method how this great transaction will be accomplisht , Philosophy cannot determine it . Happy therefore are we , who have the discoveries of a more certain Light , which doth not only secure us of the thing , but acquaints us with the way and means , that the Divine Wisdom hath resolv'd on , for the delivery of the righteous . So that hereby we are assured that our ever blessed Redeemer shall appear in the clouds before this fiery Fate shall have quite taken hold of the Earth , and its condemned inhabitants . The Glory of his appearance with his Coelestial Legions , shall raise such strong love , joy , and triumph in his now passionately enamoured expectants , as shall again enkindle that high and potent principle , the Spirit , which being throughly awakened and excited , will melt the grossest consistence into liquid Aether , so that our bodies being thus turned into the purest flame , we shall ascend in those fiery Chariots with our Glorious Redeemer , and his illustrious and blessed Attendants to the Coelestial habitations . This is the Resurrection of the just , and the Recovery of our antient blessedness . Thus have some represented this great transaction ; But I dare warrant nothing in this matter beyond the declarations of the Sacred Scriptures ; therefore to proceed in our Philosophical conjectures , However the good shall be delivered , be sure the wicked shall be made a prey to the Scorching Element , which now rageth every where , and suffer the Judgment threatned . But yet the most degenerate part of Mankind ( if we consult meer Reason and the Antient Eastern Cabbala ) who are detained Prisoners in the now inflamed Atmosphere , shall not for ever be abandon'd to misery and ruin . For they are still pretended to be under the eye and tender care of that Almighty goodness , that made and preserveth all things , that punisheth not out of malice or revenge , and therefore will not pursue them to their utter undoing for ever : But hath set bounds to their destruction , and in infinite Wisdom hath so ordered the matter that none of his Creatures shall be lost eternally , or indure such an endless misery , than which not Being it self were more eligible . Wherefore those curious contemplators phancy , that the unsupportable pain and anguish which hath long stuck to those miserable creatures , will at length so consume and destroy that insensible pleasure and congruity that unites Soul and Body , that the thus miserably cruciated Spirit must needs quit it's unfit habitation ; and there being no other body within its reach that is capable of a vital union , according to the tenor of this Hypothesis , it must become senseless and unactive by Axiom , 4. And so be buried in a state of silence and inertness . At length when these greedy flames shall have devoured what ever was combustible , and converted into a smoak and vapour all grosser concretions , that great orb of fire that the Cartesian Philosophy supposeth to constitute the center of this Globe , shall perfectly have recovered its pristine nature , * and so following the Laws of its proper motion , shall fly away out of this vortex , and become a wandring Comet , till it settle in some other . But if the next Conflagration reach not so low as the inmost regions of the Earth , * so that the central fire remains unconcern'd , and unimploy'd in this combustion , this Globe will then retain its wonted place among the Planets . And that so it may happen , is not improbable , since there is plenty enough both of fiery principles and materials in those Regions that are nearer to the surface , to set the Earth into a Lightsome flame , and to do all that execution that we have spoken of . Some conceive therefore , that the conflagration will not be so deep and universal as this opinion supposeth it ; But that it may take beginning from a less distance , and spend it self upwards . And to this purpose they represent the sequel of their Hypothesis . The General Restitution . THose thick and clammy vapours which erstwhile ascended in such vast measures , and had fill'd the vault of Heaven with smoak and darkness , must at length obey the Laws of their nature and gravity , and so descend again in abundant showres , and mingle with the subsiding ashes , which will constitute a mudd vegetative and fertile . For those warm and benign beams , that now again begin to visit the desolate Earth , will excite those seminal principles into action , which the Divine Wisdom and goodness hath mingled with all things . Wherefore they operating according to their natures , and the dispositions which they find in the restored matter , will shoot forth in all sorts of flowers , herbs , and trees ; making the whole Earth a Garden of delight and pleasure ; And erecting all the Phaenomena proper to this Element . By this time the Air will be grown vital again and far more pure and pleasant , than before the fiery purgation . Wherefore they conceive , that the disbodyed Souls shall return from their unactive and silent recess , and be joyned again to bodies of purified and duly prepared Air. For their radical aptitude to matter still remained , though they fell asleep for want of bodies of fit temper to unite with . This is the summ of the Hypothesis as it is represented by the profoundly Learned Dr. H. More , with a copious and pompous eloquence . Now supposing such a recess of any Souls into a state of inactivity , such a Restitution of them to life and action is very reasonable ; since it is much better for them to live and operate again , than to be useless in the universe , and as it were nothing for ever . And we have seen above , that the Divine goodness doth always what is best , and his wisdom is not so shallow as to make his Creatures so as that he should be fain to banish them into a state that is next to non-entity , there to remain through all duration . Thus then will those lately tormented Souls , having smarted for their past iniquities , be recovered both from their state of wretchedness and insensibility ; and by the unspeakable benignity of their Maker , placed once more in such conditions , wherein by their own endeavours , and the divine assistance they may amend what was formerly amiss in them , and pursue any good Resolutions that they took while under the lash of the fiery tortures ; Which those that do , when their good inclinations are perfected , and the Divine Life again enkindled , they shall in due time re-ascend the Thrones they so unhappily fell from , and be circled about with unexpressible felicity . But those that for all this , follow the same ways of sensuality and rebellion against their merciful deliverer , they shall be sure to be met with by the same methods of punishment ; and at length be as miserable as ever . Thus we see the Air will be re-peopled after the conflagration : but how the Earth will so soon be restored to Inhabitants , is a matter of some difficulty to determine , since it useth to be furnisht from the Aereal regions , which now will have none left that are fit to plant it . For the good were delivered thence before the conflagration : And those that are newly come from under the ●iery lash and latter state of silence , are in a hopeful way of recovery ; At least , their aereal congruity cannot be so soon expired , as to fit them for an early return to their terrestrial prisons . Wherefore to help our selves in this rencounter , we must remember , that there are continually multitudes of souls in a state of inactivity , for want of suitable bodies to unite with , there being more that dye to the aery state , than are born into this terrestrial . In this condition were myriads , when the general Fever seiz'd this great destemper'd body ; who therefore were unconcern'd in the conflagration , and are now as ready to return into life and action upon the Earth's happy restauration , as if no such thing had hapned . Wherefore they will not fail to descend into fitly prepared matter , and to exercise all the functions proper to this condition . Nor will they alone be inhabitants of the Earth . For all the variety of other Animals , shall ●●ve and act upon this stage with them ; all sorts of souls insinuating themselves into those bodies , which are ●it for their respective natures . Thus then supposing habitable congruous bodies , there is no doubt , but there will be humane Souls to actuate and inform them ; but all the difficulty is to conceive how the matter shall be prepared . For who shall be the common Seeds-man of succeeding Humanity , when all mankind is swept away by the fiery deluge ? And to take Sanctuary in a Miracle is unphilosophical and desperate . I think therefore , it is not improbable ( I mean according to the duct of this Hypothesis ) but that in this renewed youth , of the so lately calcined and purified Earth , there may be some pure efflorescences of balmy matter , not to be found now in its exhausted and decrepit Age , that may be proper vehicles of life , into which souls may descend without further preparation ; And so orderly shape and form them , as we see to this day several sorts of other creatures do , without the help of generation . For doubtless there will be great plenty of unctuous spirituous matter , when the most inward and recondite spirits of all things , shall be dislodg'd from their old close residences , and scatter'd into the Air ; where they will at length , when the fierce agitation of the fire is over , gather in considerable proportious of tenuious vapours ; which at length descending in a crystalline liquor , and mingling with the finest parts of the newly modified Earth , will doubtless compose as genital a matter as any can be prepared in the bodies of Animals . And the calm and wholesome Air which now is duly purged from its noxious reeks and vapours , and abounds with their saline spirituous humidity , will questionless be very propitious to those tender inchoations of life ; and by the help of the Sun 's favourable and gentle beams , supply them with all necessary materials . Nor need we puzzle our selves to phancy , how those Terrae Filii , those young sons of the Earth will be fortified against the injuries of weather , or be able to provide for themselves in their first and tender infancy ; since doubtless , if the supposition be admitted , * those immediate births of unassisted nature will not be so tender and helpless as we , into whose very constitutions delicacy and effeminateness is now twisted . For those masculine productions which were always exposed to the open Air , and not cloyster'd up as we , will feel no more incommodity from it , than the young fry of fishes do from the coldness of the water they are spawn'd in . And even now much of our tenderness and delicacy is not natural but contracted . For poor Children will indure that hardship that would quickly dispatch those that have had a more careful and officious nurture . And without question we should do many things for self-preservation and provision , which now we yield no signs of ; had not custom prevented the endeavours of nature , and made it expect assistance . For the Indian Infants will swim currently , when assoon as they are born , they are thrown into the water . And nature put to her shifts , will do many things more than we can suspect her able for the performance of ; which consider'd , 't is not hard to apprehend , but that those Infant Aborigines are of a very different temper and condition from the weak products of now decayed nature ; having questionless , more pure and serviceable bodies , senses and other faculties more active and vigorous , and nature better exercised ; so that they may by a like sense to that which carries all creatures to their proper food , pursue and take hold of that nutriment which the free and willing Earth now offer'd to their mouths ; till being advantaged by Age and growth , they can move about to make their choice . * But all this is but the frolick exercise of my pen chusing a Paradox ; And 't is time to give over the pursuit . To make an end then , we see that after the Conflagration the earth will be inhabited again , and all things proceed much-what in like manner as before . But whether the Catastrophe of this shall be like the former or no , I think is not to be determined . For as one world hath perish't by water , and this present shall by fire , 't is possible the next period may be by the Extinction of the Sun. But I am come to the end of the line , and shall not go beyond this present Stage of Providence , or wander into an Abysse of uncertainties , where there is neither Sun nor Star to guide my notions . Now of all that hath been represented of this Hypothesis , there is nothing that seems more extravagant and Romantick than those notions that come under the two last Generals ; And yet so it falls out , that the main matters contained under them , one would think to have a strange consonancy with some expressions in the Sacred Oracles . For clear it is from the divine Volume , that the wicked and the Devils themselves are reserved to a further and more severe Judgment than yet afflicteth them ; It is as plainly declared to be a vengeance of fire that abides them , as a compleatment of their torments : And that the Earth shall be burnt , is as explicitely affirmed , as any thing can be spoken . Now if we put all these together , they look like a probability , that the conflagration of the Earth shall consummate the Hell of the wicked . And * those other expressions of Death , Destruction , Perdition of the ungodly , and the like , seem to show a favourable regard to the State of silence and inactivity . Nor is there less appearing countenance given to the Hypothesis of Restitution , * in those passages which predict New Heavens and a New Earth , and seem to intimate only a change of the present . And yet I would have no body be so credulous as to be taken with little appearances , nor do I mention these with an intent that they should with full consent be delivered to intend the asserting any such Doctrines ; But that there is shew enough both in Reason and Scripture for these Opinions to give an occasion for an Hypothesis , and therefore that they are not meer arbitrary and idle imaginations . Now whatever becomes of this particular draught of the Souls several conditions of life and action , * the main Opinion of Prae-existence is not at all concerned . This Scheme is only to shew , that natural and imperfect Reason can frame an Intelligible Idea of it ; And therefore questionless the Divine Wisdom could form and order it , either so , or with infinitely more accuracy and exactness . How it was with us therefore of Old , I know not ; But yet that we may have been , and acted before we descended hither , I think is very probable . And I see no reason but why Praeexistence may be admitted without altering any thing considerable of the ordinary Systeme of Theology . But I shut up with that modest conclusion of the Great Des Cartes : That although these matters seem hardly otherwise intelligible than as I have here explained them : Yet nevertheless remembring I am not infallible , I assert nothing ; * but submit all I have written to the Authority of the Church of England , and to the matured judgments of graver and wiser men ; Earnestly desiring that nothing else may be entertained with credit by any persons , but what is able to win it by the force of evident and victorious reason . Des Cartes Princ. Philos . lib. 4. ss . CVII . FINIS . A DISCOURSE OF TRUTH . BY THE Reverend Doctor RUST , Late LORD BISHOP of DROMORE in IRELAND . LONDON , Printed for J. Collins , and S. Louns over against Exeter Exchange in the Strand , 1682. A LETTER Concerning the Subject and the Author . SIR , I Have now perused , and returned the Manuscript you sent me ; it had contracted many and great Errours in the Transcription , which I have corrected : I was enabled to do it by a written Copy of the same Discourse , which I have had divers years in my Hands . The Subject is of great and weighty importance , and the Acknowledgment of the Truths here asserted and made good , will lay a Foundation for right conceptions in the Doctrines that concern the Decrees of God. For the first Errour , which is the ground of the rest , is , That things are good and just , because God Wills them so to be ; and if that be granted , we are disabled from using the arguments taken from natural Notions , and the Attributes and Perfections of the Divine Nature , against the Blackest and most Blasphemous Opinions that ever were entertained concerning Gods proceedings with the Sons of Men. If there be no settled Good and Evil , Immutable and Independent on any Will or Vnderstanding , then God may have made his reasonable Creatures on purpose to damn them for ever . He may have absolutely decreed that they should sin , that he may damn them justly ; He may most solemnly and earnestly prohibit Sin by his Laws , and declare great displeasure against it ; and yet by his ineluctable Decrees force men to all the sin that is committed in the World : He may vehemently protest his unfeigned desire of their Life and Happiness , and at the same time secretly resolve their Eternal Destruction ; He may make it his Glory and Pleasure to triumph eternally in the torments of poor Worms , which himself hath by his unalterable and irresistible Will made miserable ; yea , ( as the discourse instanceth ) he may after his Decrees concerning the Salvation of the Elect , after the death of his Son for them , and the mission of his Spirit to them , and after all the promises he hath made to assure them ; thrust them also at last into the dreadful Regions of Death and Woe ; I say if there be no immutable respects in things , but Just and Vnjust , Honourable and Dishonourable , Good and Cruel , Faithful and Deceitful , are respects made by meer arbitrarious Will , it will be in vain to dispute from Them against any such dismal Opinions : yea it will be great folly to argue for the Simplicity of the Divine Nature against the vile conceits of the old Anthropomorphites , and the Blasphemies of the present Muggletonians , of God's having a Corporal shape , Parts and Members , if there be no necessary Independent Connexion , betwixt Immensity , Spirituality and Perfection . But this being established , that there are immutable respects in things , and that such and such are Perfections , and their contrary , Defects and imperfections ; hence it will follow , that it is impossible the forementioned Doctrines can be true concerning God , who cannot lye , cannot deny himself : viz. He being Absolute and Infinite Perfection , cannot act any thing that is Evil or imperfect ; But all the expressions in Scripture , that at first sight look towards such a sense , must be interpreted by the general Analogy and course of them , which declares his Infinite , Immutable Excellencies , and these Notions of himself , which he hath written on the Souls of Men. So that the Subject of this little Discourse , is of vast Moment , and the truth asserted in it , is , I think , confirmed with an irresistible Strength and force of Reasoning ; and not to be convinced by it , will argue either great weakness of Vnderstanding , in not perceiving consequences that are so close and plain ; or great obstinacy of Will , in being shut up by prejudices , and preconceiv'd Opinions against Light that is so clear and manifest . The Author was a Person with whom I had the Honour and Happiness of a very particular acquaintance ; a man he was of a clear Mind , a deep Judgment and searching Wit : greatly learned in all the best sorts of Knowledge , old and new , a thoughtful and diligent Enquirer , of a free Vnderstanding , and vast Capacity , joyn'd with singular Modesty , and unusual Sweetness of Temper , which made him the Darling of all that knew him : He was a person of great Piety and Generosity ; a hearty Lover of God and Men : An excellent Preacher , a wise Governour , a profound Philosopher , a quick , forcible , and close Reasoner , and above all , a true and exemplary Christian . In short , he was one who had all the Qualifications of a Primitive Bishop , and of an extraordinary Man. This I say not out of kindness to my Friend , but out of Justice to a Person of whom no Commendation can be extravagant . He was bred in Cambridge , and Fellow of Christ's Colledge , where he lived in great Esteem and Reputation for his eminent Learning and Vertues ; he was one of the first that overcame the prejudices of the Education of the late unhappy Times , in that Vniversity , and was very Instrumental to enlarge others . He had too great a Soul for the trifles of that Age , and saw early the nakedness of Phrases and Phancies ; He out-grew the pretended O●thodoxy of those days , and addicted himself to the Primitive Learning and Theology , in which he even then became a great Master . After the return of the Government , the excellent Bishop Taylor , foreseeing the vacancy in the Deanery of Connor , sent to Cambridge , for some Learned and Ingenious Man , who might be fit for that Dignity . The motion was made to Dr. Rust , which corresponding with the great Inclination he had to be conversant with that incomparable Person , he gladly accepted of it , and hastn'd into Ireland , where he langed at Dublin about August 1661. He was received with much Respect and Kindness by that great and good Bishop , who knew how to value such Jewels ; and preferr'd to the Deanery as soon as it was void , which was shortly after . He continued in that Preferment during the Bishops Life , always dearly lov'd , and even admir'd by him . At his Death ( that sad stroke to all the Lovers of Religion and Learning ) he was chosen for the last solemn Office to his Deceased Father and Friend ; and he Preach't such a Funeral Sermon as became that extraordinary Person and himself . It hath been since published , and I suppose you may have seen it , upon the lamented Death of Bishop Taylor , which hapned August 13th . 1667. The Bishopricks were divided ; Dr. Boyle Dean of Cork , was nominated Bishop of Downe and Connor ; and Dr. Rust Dean of Connor , Bishop of Dromore ; he lived in the Deanery about six years , in the Bishoprick but three ; for in December 1670 , he dyed of a Fever ( in the prime of his years ) to the unspeakable grief of all that knew his Worth , and especially of such of them as had been blest by his Friendship , and most sweet and indearing Conversation . He was buried in the Quire of his own Cathedral Church of Dromore , in a Vault made for his Predecessour Bishop Taylor , whose Sacred Dust is deposited also there : and what Dormitory hath two such Tenants ? This is the best account I can give you of the Work and the Author : and by it you may perceive his Memory deserves to live , and this product of him : but there is so much reverence due to the Manes of so venerable a Person , that nothing should be hastily published under his honour'd name . I know , had he designed this Exercitation for the Publick , he would have made it much more compleat and exact than we now have it ; but as it is , the Discourse is weighty , and substantial , and may be of great use . As it goes about now in written Copies ▪ it , is ( I perceive ) exceedingly depraved ▪ and in danger of being still worse abused ; The Publication would preserve it from further corruptions . However I dare not advise any thing in it , but this , that you take the judgment of that Reverend Doctor you mention ( the deceased Authors Friend and mine , ) and act according as he shall direct . I am , Your real Friend , Jos . Glanvil . A DISCOURSE OF TRUTH . SECT . I. That Truth is twofold ; In the Object , and in the Subject . That in the Object what it is ; And that it is antecedent to and independent of any Will or Vnderstanding whatever . TRUTH is of aequivocal signification , and therefore cannot be defined before it be distinguish't . It is twofold ; Truth in things , which you may call Truth in the Object : and Truth in the Vnderstanding , which is Truth in the Subject . By the first I mean nothing else but that Things necessarily are what they are : And that there are necessary mutual respects and relations of Things one unto another . Now that things are what they are , and that there are mutual Respects and Relations eternal , and immutable , and in order of Nature * antecedent to any Understanding either created or uncreated , is a thing very plain and evident ; For it 's clearer than the Meridian Light , that such Propositions as these , Homo est animal rationale , Triangulum est quod habet tres angulos , are not arbitrarious dependencies upon the Will , Decree , or Understanding of God , but are necessary and eternal Truths ; and wherein 't is as impossible to divide the Subject , and what is spoken of it , as it is for a thing not to be what it is , which is no less than a Contradiction ; And as indispensible are the mutual respects and relations of things both in Speculatives and Morals . SECT . II. The necessity of there being certain Arguments , Means and Objects for certain Conclusions , Ends and Faculties ; and that every thing will not suit every thing . FOR can it be imagin'd that every Argument can be made a proportioned Medium to prove every Conclusion ? * that any thing may be a suitable means to any end ? that any Object may be conformable to any Faculty ? Can Omnipotence it self make these Propositions , That twice two are four , or that Parallels cannot intersect , clear and convincing Arguments to prove these grand Truths , That Christ came into the World to dye for Sinners , and is now exalted as a Prince and a Saviour at the Right Hand of God ? * Is it possible that there should be such a kind of Geometry , wherein any problemes should be demonstrated by any Principles ; quidlibet ex quolibet ; as that a Quadrangle is that which is comprehended of four right Lines : * Therefore the three Angles of a Triangle are equal to two right ones ? SECT . III. An Instance or two of gross and horrid Absurdities , consequent to the denying the mutual respects and relations of things to be eternal and indispensible . CAN the infinite Wisdom it self make the damning of all the Innocent and the unspotted Angels in Heaven a proportionate means to declare and manifest the unmeasureableness of his Grace and Love , and goodness towards them ? Can Lying , Swearing , Envy , Malice , nay Hatred of God and Goodness it self , be made the most acceptable Service of God , and the readiest way to a mans Happiness ? And yet all these must be true , and infinitely more such contradiction● than we can possibly imagin , if the mutual respects and relations of things be not eternal and indispensible : which that they are , I shall endeavour to prove . SECT . IV. The Entrance into the first part of the Discourse , which is of Truth in the Object . That the Divine Understanding does not make the Respects and Relations of its Objects , but finds them or observes them . First , we must premise that * Divine Vnderstanding cannot be the Fountain of the Truth of things ; * nor the Foundation of the references of one to another . For it is against the nature of all Understanding , to make its Objects . * It is the nature of Understanding , ut moveatur , illuminetur , formetur , &c. Of its Object , ut moveat , illuminet , formet . Intellectus in actu primo hath it self unto its object , as the Eye unto the Sun ; it is irradiated , inlightned and actuated by it : And Intellectus in actu secundo , hath it self unto its Object , as the Image to that it represents ; and the perfection of Understanding consists in being actuated by , and in an adaequate Conformity to its object , according to the nature of all Idea's , Images or Representations of things . The Sum is this , * No Idea's or Representations are or make the things they represent ; all Understanding is such ; therefore no Understanding doth make the Natures , Respects and Relations of its Objects . SECT . V. That the Divine Will does not determine the References and Dependencies of things , because that would subvert his other Attributes . * IT remains then , that absolute , arbitrarious and independent Will must be the Fountain of all Truth ; and must determine the References and Dependencies of things : * which assertion would in the First place destroy the nature of God , * and rob him of all his Attributes . For then it 's impossible that there should be such a thing as Divine Wisdom and Knowledge , which is nothing else but an apprehension of common notions , and the natures and mutual respects and relations of things . For if the Nature of God be such , that his arbitrarious imagination that such and such things have such and such natures and Dependencies , doth make those things to have those Natures or Dependencies , he may as easily Unimagine that Imagination ; and then they that before had a mutual Harmony , Sympathy and Agreement with one another , shall now stand at as great a distance and opposition . And thus the Divine Understanding will be a mere Protaean Chimaera , a Casual Conflux of intellectual Atomes : Contradictions are true , if God will understand them so , and then the foundation of all Knowledge is taken away , and God may as truly be said to know nothing as every thing ; nay , * any Angel or Man may as truly be said to know all things , as God himself ; for then every thing will be alike certain , and every apprehension equally conformable to Truth . These are infallible consequences , and a thousand more as absurd as these , if contradictory Propositions may be both true : and whether they be so or no , it 's a meer casual Dependence upon the Arbitrarious pleasure of God , if there be not a necessary immutability and eternal opposition betwixt the being and the not being of the same thing , at the same time and in the same respect . Likewise all those Truths we call Common Notions , ( the Systeme and Comprehensions of which , is the very Essence of Divine Wisdom ; as the conclusions issuing from them , not by any operose dèduction , but a clear intuitive light , are the very Nature of Divine Knowledge , * if we distinguish those two Attributes in God ) I say , all these propositions of immediate and indemonstrable Truth , if these be only so , because so understood by God , and so understood by God because he pleased so to have them , and not because there is an indispensible relation of Harmony and Proportion betwixt the Terms themselves ; then it is a thing meerly casual , and at the pleasure of God to change his former apprehensions , and Idea's of those Truths , and to make their contradictories as Evident , Radical and Fundamental as themselves but even now were ; and so Divine Wisdom and Knowledge will be a various , sickle and mutable thing , a meer tumult and confusion . All these consequences infallibly flow from this certain Principle , That upon a changeable and uncertain Cause , Effects must needs have a changeable and uncertain Dependence . And there is nothing imaginable in it self , more changeable and uncertain than Will not regulated by the dictates of Reason and Understanding . SECT . VI. The avoidance of the foregoing ill consequences by making God immutable , with an Answer thereto . IF any deny these Consequences and Deductions , * because they suppose that God is mutable and changeable ; I answer , by bringing this as another absurdity , that if there be no indispensible and eternal respects of things , it will rob God of his Immutability , and unchangeableness : for if there be no necessary dependence betwixt Vnchangeablness and Perfection , what should hinder , but that if God please to think it so , it will be his perfection to be changeable ? and if Will , as such , be the only principle of his Actions , it is infallibly his Perfection to be so . For 't is the Perfection of every Being to act according to the principle of its Nature , and it is the nature of an arbitrarious Principle to act or not , to do or undo upon no account but its own will and pleasure ; to be determined , and tied up , either by it self , or from abroad , is violent and contranatural . SECT . VII . An hideous , but genuine Inference of a Pamphleteer from this principle , that absolute and Sovereign Will is the Spring and Fountain of all Gods actions . AND therefore from this principle , that absolute and Soveraign Will is the Spring and Fountain of all Gods Actions , it was rightly inferr'd by a late Pamphleteer , that God will one day damn all Mankind , Good and Bad , Believers and Unbelievers , notwithstanding all his Promises , Pretensions or Engagements to the contrary ; because this damning all mankind in despight of his Faithfulness , Justice , Mercy and Goodness will be the greatest advancement of his Soveraignty , Will and Prerogative imaginable . His words are , God hath stored up Destruction both for the perfect and the wicked , and this does wonderfully set forth his Soveraignty ; his exercising whereof is so perfect , that when he hath tied himself up fast as may be , by never so many promises , yet it should still have its scope , and be able to do what it will , when it will , as it will : Here you have this principle improved to the height . And however you may look upon this Author as some new Light , or Ignis fatuus of the times , yet I assure you in some pieces by him set forth , he is very sober and rational . SECT . VIII . That the Denial of the mutual Respects and Relations of things unto one another to be eternal and unchangeable , despoils God of that universal Rectitude of his Nature . IN the next place , to deny the mutual respects and rationes rerum to be immutable and indispensible , * will spoil God of that universal rectitude which is the greatest Perfection of his Nature : For then Justice , Faithfulness , Mercy , Goodness &c. will be but contingent and arbitrarious Issues of the Divine Will. This is a clear and undeniable Consequence . For if you say these be indispensible perfections in God , for instance , if Justice be so , then there is an eternal relation of Right and Equity betwixt every Being and the giving of it that which is its propriety ; if Faithfulness , then there is an indispensible agreement betwixt a promise and the performance of it ; if Mercy , then there is an immutable and unalterable suitableness and harmony between an indigent Creature , and pity and commiseration ; if Goodness , then there is an everlasting Proporti●n and symmetry between fulness and its overflowing and dispreading of it self , which yet is the thing denyed : * For to say they are indispensibly so , because God understands them so , seems to me extream incogitancy ; for that is against the nature of all understanding , which is but the Idea and Representation of things , and is then a true and perfect Image , when it is exactly conformed to its Object : And therefore , if things have not mutual respects and relations eternal and indispensible , then all those perfections do solely and purely depend upon absolute and independent Will , as Will ; And consequently , it was and is indifferent in it self that the contrary to these , as , Injustice , Vnfaithfulness , Cruelty , Malice , Hatred , Spite , Revenge , Fury ; and whatever goes to the constitution of Hell it self , should have been made the top and highest perfections of the Divine Nature : which is such Blasphemy as cannot well be named without horror and trembling . For instead of being a God , such a nature as this is , joyned with Omnipotency , would be a worse Devil than any is in Hell. And yet this is a necessary and infallible consequence from the denial of these mutual respects and relations of things unto one another , to be eternal and unchangeable . SECT . IX . That the Denial of the unchangeableness of the said mutual Respects and Relations of things to one another , takes away all Knowledge of God and of our own Happiness , and lays a Foundation of the most incurable Scepticism imaginable . AND as by the denial of these , the Nature of God is wholly destroyed , so in the second place , the mind of Man would have no certainty of Knowledge , or assurance of Happiness . He can never come to know there is a God , and consequently not the Will and Mind of God , which if there be no intrinsecal and indispensible respects and relations of things , must be the ground and foundation of all Knowledge ; for what means or arguments should we use to find out , or prove a Divine Nature ? It were folly and madness to sit down and consider the admirable contrivement and artifice of this great Fabrick of the Universe ; how that all natural things seem to act for some end , though themselves take no Cognizance of it : How the Sun by its motion and situation , or ( which is all one ) by being a Centre of the Earths Motion , provides Light and Heat , and Life for this inferiour World , how living Creatures bring forth a most apt composure and structure of parts and members , and with that a being endued with admirable Faculties , and yet themselves have no insight into , nor consultation about this incomparable Workmanship ; how they are furnished with Powers and Inclinations for the preservation of this Body when it is once brought into the World ; how without praevious deliberation they naturally take in that Food which without their intention or animadversion is concocted in their Ventricle , turned into Chyle , that Chyle into Bloud , that Bloud diffused through the Veins and Arteries , and therewith the several Members nourished , and decays of strength repaired ; I say , the gathering from all these ( which one would think were a very natural consequence ) that there is a wise Principle which directs all these Beings unknown to you , in their several motions , to their several ends , ( supposing the dependence and relations of things to be contingent and arbitrarious ) were a piece of folly and incogitancy ; For how can the Order of those things speak a wise and understanding Being , which have no relation or respect unto one another , but their whole agreement , suitableness and proportion is a meer casual issue of absolute and independent Will ? If any thing may be the cause of any effect , and a proportionate mean to any end , who can infer infinite Wisdom from the dependence of things and their relations unto one another ? * For we are to know that there is a God , and the Will of that God before we can know the mutual Harmony , or Disproportion of things ; and yet , if we do not know these principal respects that things have among themselves , it is impossible we should ever come to the knowledge of a God : For these are the only arguments that any Logick in the world can make use of to prove any conclusion . But suppose we should come to know that there is a God , which , as I have demonstrated , denying the necessary and immutable truth of common Notions , and the indispensible and eternal relations of things , is altogether impossible : However , let it be supposed ; yet how shall we know that these common Notions , and principles of natural instinct , which are the foundation of all Discourse and Argumentation , are certain and infallible Truths ; and that our Senses , ( which with these former Principles , we suppose this Divine Nature to have given us to converse with this outward world ) were not on purpose bestowed upon us , to befool , delude and cheat us ; if we be not first assured of the Veracity of God ? And how can we be assured of that , if we know not that Veracity is a perfection ? and how shall we know it is so , unless there be an intrinsecal relation betwixt Veracity and Perfection ? For if it be an arbitrarious respect depending upon the Will of God , there is no way possible left whereby we should come to know that it is in God at all ; And therefore we have fully as much reason to believe that all our common Notions and Principles of natural instinct , whereupon we ground all our reasonings and discourse , are meer Chimaera's to delude and abuse our faculties ; and all those Idea's , Phantasms and Apprehensions of our external senses , we imagine are occasioned in us by the pre●ence of outward objects , are meer Spectrums and Gulleries , wherewith poor mortals are befooled and cheated ; as that they are given us by the first Goodness and Truth to lead us into the Knowledge of himself and Nature . This is a clear and evident consequence , and cannot be denyed by any that doth not complain of darkness in the brightest and most Meridian Light. And here you have the foundations laid of the highest Scepticism ; for who can say he knows any thing , when he hath no basis on which he can raise any true conclusions ? SECT . X. That the denying the Eternal and immutable Respects of things frustrates all the noble Essays of the mind or understanding of man. THus you see the noble faculties of man , his Mind and Understanding , will be to no end and purpose , but for a Rack and Torture ; for what greater unhappiness or torment can there be imagined , than to have Faculties , whose Accomplishment and Perfection consists in a due conformation unto their objects , and yet to have no objects unto which they may be conformed ; to have a Soul unmeasurably breathing after the embraces of Truth and Goodness , and after a search and enquiry after one and the other , and to find at last they are but ●iery , empty and uncertain Notions , depending upon the arbitrarious determinations of boundless and independent Will ; which determinations she sees it beyond her reach ever to come to any knowledge of ? SECT . XI . That in the abovesaid denial are lad the Foundations of Rantism , Debauchery , and all Dissoluteness of Life . HEre you have likewise the true Foundations of that we call Rantism ; for if there be no distinction 'twixt Truth and Falshood , Good and Evil , in the nature of the things themselves , and we never can be assured what is the mind and pleasure of the supream and absolute Will ( because Veracity is not intrinsecally and ex natura re● , a Perfection , but only an Arbitrarious , if any Attribute in the Deity ) * then it infallibly follows , that it is all one what I do , or how I live ; and I have as much reason to believe that I am as pleasing unto God , when I give up my self unto all F●●thiness , Uncleanness and Sin ; when I swell with Pride , Envy , Hatred and Malice , &c. as when I endeavour with all my Might and Strength to purge and purifie my Soul from all pollution and de●ilement both o● Flesh and Spirit ; and when I pursue the mortification of all my ●arnal Lusts and Inclinations : And I have fully as much ground and assurance , that the one is the ready Way to Happiness , as the other . SECT . XII . That our assurance of future Happiness is quite cut off by the Denying of the Eternal and immutable respects of things . ANd this is another branch of this second Absurdity , from the denial o● the intrinfecal and eternal respects and relations of things , that a man would not have any assurance of future Happiness ; for though it be true indeed , or at least we fancy to our selves that God hath sent Jesus Christ into the world , and by him hath made very large and ample promises , that whosoever believes in him and conforms his life unto his precepts , shall be made heir of the same Inheritance and Glory which Christ is now possessed of and invested with in the Kingdom , of his Father ; yet what ground have we to believe that God does not intend only to play with and abuse our Faculties , and in conclusion to damn all those that believe and live as is above expressed ; and to take them only into the Injoyments of Heaven and H●ppiness , who have been the great Opposers of the Truth , and Gospel , and Life and Nature of Jesus Christ in the world ? For if there be no eternal and indispensible Relation of Things , then there 's no intrinsecal Evil in Deceiving and Falsifying , in the damning the Good , or saving obstinate and contumacious Sinners ( whilst such ) notwithstanding any promises or threatnings to the contrary : and if the things be in themselves indifferent , it is an unadvised Confidence to pronounce determinately on either side . Yea further , suppose we should be assured that God is Verax , and that the Scripture doth declare what is his Mind and Pleasure ; yet if there be not an intrinsecal opposition betwixt the Being and not Being of a thing at the same time , and in the same respect ; then God can make a thing that hath been done , undone ; and that whatever hath been done or spoken either by himself , or Christ , or his Prophets , or Apostles , should never be done , or spoken by him or them ; though He hath come into the world , yet that He should not be come ; though he hath made these promises , yet that they should not be made ; though God hath given us Faculties , that are capable of the enjoyment of himself , yet that he should not have given them us ; and that yet we should have no Being , nor think a thought while we fancy and speak of all these contradictions : In fine , it were impossible we should know any thing , * if the opposition of contradictory terms depend upon the arbitrarious resolves of any Being whatsoever . If any should affirm , that the terms of common Notions have an eternal and indispensible relation unto one another , and deny it of other truths , he exceedingly betrays his folly and incogitancy ; for these common Notions and principles are foundations , and radical truths upon which are built all the deductions of reason and Discourse , and with which , so far as they have any truth in them , they are inseparably united . All these consequences are plain and undeniable , and therefore I shall travel no further in the confirmation of them . SECT . XIII . Several Objections propounded , against the scope of this Discourse hitherto , from the Independency of the Divine Understanding and Will. AGainst this Discourse will be objected , that it destroys God's Independency and Self-sufficiency ; * for if there be truth antecedently to the Divine Understanding , the Divine Understanding will be a meer passive principle , acted and inlightened by something without itself , as the Eyes , by the Sun , and lesser Objects , which the Sun irradiates : and if there be mutual congruities , and dependencies of things in a moral sense , and so , that such and such means have a natural and intrinsecal tendency , or repugnance to such and such ends , then will God be determined in his actions from something without himself , * which is to take away his independency , and Self-sufficiency . The pardoning of Sin to repenting Sinners seems to be a thing very suitable to infinite Goodness and Mercy , if there be any suitableness , or agreement in things antecedently to Gods Will ; therefore in this case will God be moved from abroad , and as it were determined to an act of Grace . This will also undermine and shake many principles and opinions which are look'd upon as Fundamentals , and necessary to be believed : It will unlink and break that chain and method of Gods Decrees , which is generally believed amongst us . God's great plot , and design from all Eternity , as it is usually held forth , was to advance his Mercy and Justice in the Salvation of some , and Damnation of others ; We shall speak only of that part of Gods design , the advancement of his Justice in the Damnation of the greatest part of Mankind , as being most pertinent for the improving of the strength of the Objection against our former Discourse . SECT . XIV . A main Objection more fully insisted on , namely how well the advancement of Gods Justice in the Damnation of the greatest part of Mankind consists with the scope of this Discourse , especially it being stated as is here set down . THat God may do this , He decrees to create man , and being created , decrees that man should sin ; and because , as some say , man is a meer passive principle , not able , no not in the presence of objects , to reduce himself into action ; Or because in the moment of his creation , as others , he was impowered with an indifferency to stand or fall ; Therefore , ●est there should be a frustration of God's great des●gn ; he decrees in the next place , infallibly to determine the Will of man unto ●●n , that having sinned he might accomplish his Damnation ; and what he had first , and from all eternity in his intentions , the advancement of his Justice . Now if there be such an intrinsecal relation of things , as our former Discourse pretends unto , this Design of God will be wholly frustrated . For it may seem clear to every mans understanding , that it is not for the Honour and Advancement of Justice to determine the Will of man to sin , and then to punish him for that sin unto which he was so determined ; Whereas if God's Will , as such , be the only Rule and Principle of Actions , this will be an accommodate means ( if God so please to have it ) unto his design . The Summ is , We have seemed in our former discourse to bind and tye up God , who is an absolute and independent Being , to the petty formalities of Good and Evil , * and to fetter and imprison freedom , and liberty it self , in the fatal and immutable chains , and re●pects of things . SECT . XV. An Answer to that Objection that concerns the Understanding of God , shewing that the Divine Vnderstanding does not depend upon the natures and mutual respects of things , though they be its Objects . I Answer ▪ This objection concerns partly the Understanding of God , and partly his Will ; As for the divine understanding , the Case is thus ; There are certain Beings , or natures of things which are Logically possible ; it implyes no contradiction that they should be , although it were supposed , there were no power that could bring them into being ; which natures , or things , supposing they were in being , would have mutual relations of agreement or opposition unto one another , which would be no more distinguished from the things themselves , than Relations are from that which founds them . Now the Divine Understanding is a representation , o● comprehension of all those natures or beings thus logically , and in respect of God absolutely possible , and consequently it must needs be also a comprehension of all these Sympathies , and Antipathies , either in a natural or a moral way , which they have one unto another : for they , as I said , do necessarily , and immediately flow from the things themselves , as relations do , posito fundamento , & termino . Now the Divine understanding doth not at all depend upon these natures , or relations , though they be its Objects ; for the nature of an Object doth not consist in being motivum facultatis , as it is usually with us , whose apprehensions are awakened by their presence ; but its whole nature is sufficiently comprehended in this , that it is termination● Facultatis ; and this precisely doth not speak any dependency of the faculty upon it , especially in the divine understanding ; where this objective , terminative presence flows from the foecundity of the Divine Nature : for the things themselves are so far from having any being antecedently to the Divine Understanding ; that had not it been their exemplary pattern , and Idea , they had never been created , and being created they would lye in darkness ; ( I speak of things that have not in them a Principle of understanding , not conscious of their own natures , and that beauteous harmony they have among themselves ) were they not irradiated by the Divine Understanding , which is as it were an universal Sun that discovers and displays the natures and respects of things , and does as it were draw them up into its beams . SECT . XVI . An Answer to that Objection which concerns the Will of God , shewing , that Liberty in the Power or Principle , is no where a Perfection , where there is not an Indifferency in the things or actions about which it is conversant . TO the second part of the Objection , the strength whereof is , that * to tye up God in his actions to the reason of things , destroys his Liberty , Absoluteness , and Independency . I answer , it is no imperfection for God to be determined to Good ; It is no bondage , slavery , or contraction , to be bound up to the eternal Laws of Right and Justice : It is the greatest impotency and weakness in the world to have a power to evil , and there is nothing so diametrically opposite to the very being and nature of God. Stat pro ratione voluntas , unless it be as a redargution and check to impudent and daring Inquirers , is an account no where justifiable . The more any Being partakes of reason and understanding , the worse is the imputation of acting arbitrariously , & pro imperio . We can pardon it in Women and Children , as those from whom we do not expect that they should act upon any higher principle ; but for a man of reason and understanding , that hath the Laws of goodness and rectitude ( which are as the Laws of the Medes and Persians that cannot be altered ) engraven upon his mind , for him to cast off these golden reins , and to set up arbitrarious Will for his Rule and Guide , is a piece of intolerable rashness and presumption . This is an infallible rule , that liberty in the power or principle is no where a perfection , where there is not an indifferency in the things or actions about which it is conver●ant : And therefore it is a piece of our weakness and imbecillity , that we have nature so indetermined to what is good . These things need no proof , indeed cannot well be proved , otherwise than they prove themselves : for they are of immediate truth , and prove themselves they will , to a pure unprejudiced mind . SECT . XVII . That the Discourse hitherto does not infer any dependency of God upon any thing without himself ; But only occasions are offered to him of acting according to his own intimate nature and essence . 2. * OUR former Discourse doth not infer any dependency of God , upon any thing without himself ; for God is not excited to his actions by any forreign , or extrinsecal motives ; what he does , proceeds from the eternal immutable respects , and relations , or reasons of things , and where are these to be found , but in the eternal and divine Wisdom ? For what can infinite Wisdom be , but a steady , and immoveable comprehension of all those natures and relations ? and therefore God in his actions , does not look abroad , but only consults , ( if I may so speak ) the Idea's of his own mind . What Creatures do , is but the offering a particular case , for the reducement of a general principle into a particular action : or the presentment of an occasion for God to act according to the principles of his own nature ; when we say that God pardoneth Sin upon repentance , God is not moved to an act of Grace from any thing without himself ; for this is a Principle in the divine Wisdom , that pardon of Sin to repenting Sinners , is a thing very suitable to infinite goodness , and this Principle is a piece of the Divine Nature : Therefore when God upon a particular act of repentance puts forth a particular act of grace , it is but as it were a particular instance to the general rule , which is a portion of Divine Perfection , when 't is said , to him that hath shall be given , and he shall have abundance ; the meaning is , He that walks up unto that light , and improves that strength , that God hath already communicated unto him , shall have more abundant Incomes of light and strength from God : It doth not follow that God is moved from without to impart his Grace . For this is a branch of Divine Wisdom ; it is agreeable to the infinite goodness of God , to take notice of , and reward the sincere , though weak endeavours of his Creatures , after him ; so that what is from abroad , is but a particular occasion to those Divine Principles to exert , and put forth themselves . SECT . XVIII . The second part of the Discourse , which briefly treats of Truth in the Subject ; what it is : What in God , and what in the Creature ; And that in both it is , A Representation or Conception in the mind , conformable to the unchangeable Natures and mutual Respects of things . THus have we spoken concerning the truth of things , or Truth in the Object . It follows that we speak Concerning Truth in the power , or faculty , which we called Truth in the Subject ; which we shall dispatch in a few words . * Truth in the power , or faculty is nothing else but a conformity of its conceptions or Idea's unto the natures and relations of things , which in God we may call an actual , steady , immoveable , eternal Omniformity , as Plotinus calls the Divine Intellect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you have largely described by him . And this the Platonists truly call the Intellectual World , for here are the natures of all things pure , and unmix'd , purged from all those dregs , refined from all that dross and alloy which cleave unto them in their particular instances . All inferiour and sublunary things , not excluding Man himself , have their excrescences , and defects ; Exorbitances , or privations are moulded up in their very frames and constitutions . There is somewhat extraneous , heterogeneous , and preternatural in all things here below , as they exist amongst us ; but in that other world , like the most purely fined gold , they shine in their native and proper glory . Here is the first goodness , the benign Parent of the whole Creation , with his numerous off-spring , the infinite throng of Created Beings : Here is the fountain of Eternal Love , with all its streams , and rivulets : Here is the Sun of uncreated glory , surrounded with all his rayes , and beams : Here are the eternal , and indispensible Laws of right and Justice , the immediate and indemonstrable principles of Truth , and goodness : Here are steady and immoveable rules , for all cases and actions , however circumstantiated , from which the Will of God , though never so absolute , and independent , from everlasting to everlasting , shall never depart one Tittle . * Now all that Truth that is in any Created Being , is by participation and derivation from this first understanding , and fountain of intellectual light . And that truth in the power of faculty is nothing but the conformity or its conceptions , or Ideas with the natures and relations of things , is clear and evident in it self , and necessarily follows from what hath been formerly proved concerning the truth of things themselves , * antecedently to any understanding , or will ; * for things are what they are , and cannot be otherwise without a contradiction , and their mutual respects and dependences Eternal and unchangeable , as hath been already shew'd : so that the conceptions and Ideas of these natures and their relations , can be only so far true * as they conform and agree with the things themselves , and the harmony which they have one to another . FINIS . THE CONTENTS OF THE DISCOURSE of TRUTH . Sect. 1. THAT Truth is twofold ; In the Object and in the Subject . That in the Object , what it is ; And that it is antecedent to and independent of any Will or Vnderstanding whatever . p. 165 Sect. 2. The necessity of there being certain Arguments , Means and Objects for certain Conclusions , Ends and Faculties ; And that every thing will not suit every thing . p. 166 Sect. 3. An Instance or two of the gross and horrid Absurdities , consequent to the denying the mutual respects and relations of things to be eternal and indispensible . p. 167 Sect. 4. The Entrance into the first part of the Discourse , which is , of Truth in the Object : That the Divine Understanding does not make the Respects and Relations of its Objects , but finds them or observes them . p. 168 Sect. 5. That the Divine Will does not determine the References and Dependences of things , because that would subvert his other Attributes . p. 169 Sect. 6. The avoidance of the foregoing ill consequences by making God immutable , with an Answer thereto . p. 172 Sect. 7. An hideous , but genuine Inference of a Pamphleteer from this principle , That absolute and Sovereign Will is the Spring and Fountain of all Gods actions . p. 173 Sect. 8. That the Denial of the mutual Respects and Relations of things unto one another to be eternal and unchangeable , despoils God of that universal Rectitude of his Nature . p. 174 Sect. 9. That the Denial of the unchangeableness of the said mutual Respects and Relations of things to one another , takes away the Knowledge of God and of our own Happiness , and lays a foundation of the most incurable Scepticism imaginable . p. 176 Sect. 10. That the denying the Eternal and Immutable Respects of things , frustrates all the noble Essays of the mind or understanding of man. p. 180 Sect. 11. That in the abovesaid Denial are laid the Foundations of Rantism , Debauchery , and of all Dissoluteness of Life . p. 181 Sect. 12. That our Assurance of future Happiness is quite ●ut off by the denying of the Eternal and Immutable Respects of Things . p. 182 Sect. 13. Several Objections propounded , against the scope of this Discourse hitherto , from the Independency of the Divine Understanding and Will. p. 184 Sect. 14. A main Objection more fully insisted upon , namely , How well the Advancement of Gods Justice in the Damnation of the greatest part of Mankind , consists with the scope of this Discourse , especially it being so stated as is here set down . p. 186 Sect. 15. An Answer to that Objection that concerns the Understanding of God , shewing hat the Divine Vnderstanding does not depend upon the natures and mutual Respects of things , though they be its Objects . p. 187 Sect. 16. An Answer to that Objection which concerns the Will of God , shewing , That Liberty in the Power or Principle , is no where a Perfection , where there is not an Indifferency in the things or actions about which it is conversant . p. 189 Sect. 17. That the Discourse hitherto does not infer any Dependency of God upon any thing without himself ; But only occasions are offered to him of acting according to his own intimate Nature and Essence . p. 191 Sect. 18. The second part of the Discourse which briefly treats of Truth in the Subject : What it is . What in God , and what in the Creature . And that in both it is , A representation or conception in the mind conformable to the unchangeable natures and mutual Respects of things . p. 193 Annotations UPON THE Two foregoing TREATISES , LVX ORIENTALIS , OR , An Enquiry into the OPINION OF THE EASTERN SAGES Concerning the Prae-existence of Souls ; AND THE Discourse of TRUTH . Written for the more fully clearing and further confirming the main DOCTRINES in each TREATISE . By one not unexercized in these kinds of SPECULATION . LONDON : Printed for J. Collins , and S. Lounds , over against Exeter-Change in the Strand . 1682. Annotations UPON LVX ORIENTALIS . THese two Books , Lux Orientalis and the Discourse of Truth , are luckily put together by the Publisher , there being that suitableness between them , and mutual support of one another . And the Arguments they treat of being of the greatest importance that the Mind of man can entertain herself with , the consideration thereof has excited so sluggish a Genius as mine to bestow some few Annotations thereon , not very anxious or operose , but such as the places easily suggest ; and may serve either to rectifie what may seem any how oblique , or illustrate what may seem less clear , or make a supply or adde strength where there may seem any further need . In which I would not be so understood as that I had such an anxiety and fondness for the Opinions they maintain , as if all were gone if they should fail ; but that the Dogmata being more fully ; clearly , and precisely propounded , men may more safely and considerately give their Judgments thereon ; but with that modesty as to admit nothing that is contrary to the Judgment of the truly Catholick and Apostolick Church . Chap. 2. p. 4. That he made us pure and innocent , &c. This is plainly signified in the general Mosaick History of the Creation , that all that God made he saw it was good ; and it is particularly declared of Adam and Eve , that they were created or made in a state of Innocency . Pag. 4. Matter can do nothing but by motion , and what relation hath that to a moral Contagion ? We must either grant that the figures of the particles of Matter and their motion , have a power to affect the Soul united with the Body , ( and I remember Josephus somewhere speaking of Wine , says , it does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , regenerate , as it were , the Soul into another life and sense of things ) or else we must acknowledge that the parts of Matter are alterable into qualifications , that cannot be resolved into mere mechanical motion and figure ; whether they be thus altered by the vital power of the Spirit of Nature , or however it comes to pass . But that Matter has a considerable influence upon a Soul united thereto , the Author himself does copiously acknowledge in his fourth Chapter of this Book ; where he tells us , that according to the disposition of the Body , our Wits are either more quick , free , and sparkling , or more obtuse , weak , and sluggish ; and our Mind more chearful and contented , or else more morose , melancholick , or dogged , &c. Wherefore that he may appear the more consistent with himself , it is likely he understands by this Moral Contagion the very venome and malignity of vitious Inclinations , how that can be derived from Matter , especially its power consisting in mere motion and figuration of parts . The Psalmist's description is very apposite to this purpose , Psal . 58. The ungodly are froward even from their mothers womb ; as soon as they are born they go astray and speak lyes . They are as venomous as the poyson of a serpent , even like the deaf adder that stoppeth her ear . That there should be such a difference in the Nativity of some from that of others , and haply begot also of the same Parents , is no slight intimation that their difference is not from their Bodies , but their Souls ; in which there is so sudden Eruptions of vitious Inclinations which they had contracted in their former state , not repressed nor extinct in this , by reason of Adam's lapse , and his losing the Paradisiacal body in which he was created , and which should , if it had not been for his Fall , been transmitted to his Posterity ; but that being lost , the several measures of the pristine Vitiosity of humane Souls discover themselves in this life , according to the just Laws of the Divine Nemesis essentially interwoven into the nature of things . Pag. 5. How is it that those that are under continual temptations to Vice , are yet kept within the bounds of Vertue , &c. That those that are continually under temptations to Vice from their Childhood , should keep within the bounds of Vertue , and those that have perpetual outward advantages from their Childhood to be vertuous , should prove vitious notwithstanding , is not rationally resolved into their free will ; for in this they are both of them equal : and if they had been equal also in their external advantages or disadvantages , the different event might well be imputed to the freedom of their Will. But now that one , notwithstanding all the disadvantages to Vertue should prove vertuous , and the other , notwithstanding all the advantages to Vertue should prove vitious ; the reason of this certainly to the considerate will seem to lie deeper than the meer liberty of Will in man. But it can be attributed to nothing , with a more due and tender regard to the Divine Attributes , than to the pre-existent state of humane Souls , according to the Scope of the Author . Pag. 9. For still it s●●ms to be a diminutive and disparaging apprehension of the infinite and immense goodness of God , that he should detrude such excellent Creatures , &c. To enervate this reason , there is framed by an ingenious hand this Hypothesis , to vie with that of Pre-existence : That Mankind is an Order of Beings placed in a middle state between Angels and Brutes , made up of contrary Principles , viz. Matter and Spirit , indued with contrary faculties , viz. Animal and Rational , and encompassed with contrary Objects proportioned to their respective faculties , that so they may be in a capacity to exercise the Vertues proper and peculiar to their compounded and heterogeneal nature . And therefore though humane Souls be capable of subsisting by themselves , yet God has placed them in Bodies full of brutish and unreasonable Propensions , that they may be capable of exercising many choice and excellent Vertues , which otherwise could never have been at all ; such as Temperance , Sobriety , Chastity , Patience , Meekness , Equanimity , and all other Vertues that consist in the Empire of Reason over Passion and Appetite . And therefore he conceives that the creating of humane Souls , though pure and immaculate , and uniting them with such brutish Bodies , is but the constituting and continuing such a Species of Being , which is an Order betwixt Brutes and Angels ; into which latter Order , if men use their faculties of the Spiritual Principle in them well , they may ascend : Forasmuch as God has given them in their Spiritual Principle ( containing Free Will , and Reason to discern what is best ) a power and faculty of overcoming all their inordinate Appetites . This is his Hypothesis , mostwhat in his own words , and all to his own sence , as near as I could with brevity express it : And it seems so reasonable to himself , that he professes himself apt to be positive and dogmatical therein . And it might very well seem so to him , if there were a sufficient faculty in the Souls of men in this World , to command and keep in order the Passions and Appetites of their Body , and to be and do what their Reason and Conscience tells them they should be and do , and blames them for not being and doing . So that they know more by far than they find an ability in themselves to perform . Extreamly few there are , if any , but this is their condition : Whence all Philosophers ( that had any sense of Vertue and Holiness ) as well as Jews and Christians , have looked upon Man as in a lapsed state , not blaming God , but deploring the sad condition they found themselves in by some foregoing lapse or fault in Mankind . And it is strange that our own Consciences should flie in our faces for what we could never have helped . It is witty indeed which is alleadged in the behalf of this Hypothesis , viz. That the Rational part of man is able to command the lower Appetites ; because if the superiour part be not strong enough to govern the inferiour , it destroys the very being of moral Good and Evil : Forasmuch as those acts that proceed out of necessity cannot be moral , nor can the superiour Faculties be obliged to govern the inferiour , if they are not able , because nothing is obliged to impossibilities . But I answer , if inabilities come upon us by our own fault , the defects of action then are upon the former account moral , or rather immoral . And our Consciences rightly charge us with the Vitiosities of our Inclinations and Actions , even before we can mend them here , because they are the consequences of our former Guilt . Wherefore it is no wonder that there is found a flaw in a subtilty that would conclude against the universal Experience of men , who all of them , more or less , that have any sense of Morality left in them , complain that the inferiour powers of the Soul , at least for a time , were too hard for the superiour . And the whole mass of Mankind is so generally corrupt and abominable , that it would argue the wise and just God a very unequal Matcher of innocent Souls with brutish Bodies , they being universally so hugely foiled or overcome in the conflict , if he indeed were the immediate Matcher of them . For how can that be the effect of an equilibrious or sufficient Free Will and Power , that is in a manner perpetual and constant ? But there would be near as many Examples one way as the other , if the Souls of men in this state were not by some precedent lapse become unable to govern , as they ought , all in them or about them that is to be subjected to their Reason . No fine Fetches of Wit can demolish the steady and weighty structure of sound and general Experience . Pag. 9. Wherein he seeth it , ten thousand to one but that they will corrupt , &c. The Expression [ ten thousand to one ] is figurative , and signifies how hugely more like it is that the Souls would be corrupted by their Incorporation in these Animal or ▪ Brutish Bodies , than escape Corruption . And the effect makes good the Assertion : for David of old ( to say nothing of the days of Noah ) and Paul after him , declare of Mankind in general , that they are altogether become abominable ; there is none that doth good , no not one . Wherefore we see what efficacy these Bodies have , if innocent Souls be put into them by the immediate hand of God , as also the force of Custom and corrupt Education to debauch them ; and therefore how unlikely it is that God should create innocent Souls to thrust them into such ill circumstances . Pag. 10. To suppose him assistent to unlawful and unclean Coitions , by creating a Soul to animate the impure Foetus , &c. This seemed ever to those that had any sense of the Divine Purity and Sanctity , or were themselves endued with any due sensibleness and discernment of things , to be an Argument of no small weight . But how one of the more rude and unhewen Opposers of Pre-existence swaggers it out of countenance , I think it not amiss to set down for a pleasant Entertainment of the Reader . Admit , says he , that Gods watchful Providence waits upon dissolute Voluptuaries in their unmeet Conjunctions , and sends down fresh created Spirits to actuate their obscene Emissions , what is here done which is not very high and becoming God , and most congruous and proportionable to his immense Grandeur and Majesty , viz. To bear a part amongst Pimps and Bawds , and pocky Whores and Woremasters , to rise out of his Seat for them , and by a free Act of Creation of a Soul , to set his Seal of Connivance to their Villanies ; who yet is said to be of more pure Eyes than to endure to behold Wickedness . So that if he does ( as his Phrase is ) pop in a Soul in these unclean Coitions , certainly he does it winking . But he goes on : For in the first place , says he , his condescension is hereby made signal and eximious ; he is gloriously humble beyond a parallel , and by his own Example lessons us to perform the meanest works , if fit and profitable , and to be content even to drudge for the common bénefit of the World. Good God! what a Rapture has this impure Scene of Venerie put this young Theologer into , that it should thus drive him out of his little Wits and Senses , and make him speak inconsistences with such an affected Grace and lofty Eloquence ! If the act of Gods freely creating Souls , and so of assisting wretched Sinners in their foul acts of Adultery and Whoredom , be a glorious action , how is it an Abasement of him , how is it his Humiliation ? and if it be an humbling and debasing of him , how is it glorious ? The joyning of two such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are indeed without parallel . The creating of an humane Soul immortal and immaculate , and such as bears the Image of God in it , as all immaculate Souls do , is one of the most glorious actions that God can perform ; such a Creature is it , as the Schools have judged more of value than the frame of the whole visible World. But to joyn such a Creature as this to such impure corporeal matter , is furthermore a most transcendent Specimen of both his Skill and Soveraignty ; so that this is an act of further Super-exaltation of himself , not of Humiliation . What remains then to be his Humiliation , but the condescending to assist and countenance the unclean endeavours of Adulterers and Adulteresses ? Which therefore can be no Lessons to us for Humility , but a Cordial for the faint-hearted in Debauchery , and degeneracy of Life ; wherein they may plead , so instructed by this rural Theolog , that they are content to drudge for the common profit of the World. But he proceeds . And secondly , says he , hereby he elicits Good out of Evil , causing famous and heroick persons to take their Origine from base occasions ; and so converts the Lusts of sensual Varlets to nobler ends than they designed them . As if an ▪ heroick Off-spring were the genuine effect of Adultery or Fornication , and the most likely way to People the World with worthy Personages . How this raw Philosopher will make this comply with his Profession of Divinity , I know not ; whenas , it teaches us , that Marriage is honourable , but Whoremongers and Adulterers God will judge ; and that he punishes the Iniquities of the Parents on their Children . But this bold Sophist ▪ makes God adjudge the noblest Off-spring to the defiled Bed , and not to punish , but reward the Adultery or Whoredom of debauched persons , by giving them the best and bravest Children : Which the more true it could be found in experience , it would be the stronger Argument for Pre-existence ; it being incredible that God , if he created Souls on purpose , should crown Adultery and Whoredom with the choicest Off-spring . And then thirdly and lastly , says he , hereby he often detects the lewdness of Sinners , which otherwise would be smothered , &c. As if the All-wise God could find no better nor juster means than this to discover this Villany . If he be thus immediately and in an extraordinary way assistant in these Coitions , were it not as easie for him , and infinitely more decorous , to charge the Womb with some Mola or Ephemerous Monster , than to plunge an immaculato humane Soul into it ? This would as effectually discover the Villany committed , and besides prevent the charge Parishes are put to in maintaining Bastards . And now that we have thus seen what a mere nothing it is that this Strutter has pronounced with such sonorous Rhetorick , yet he is not ashamed to conclude with this Appeal to I know not what blind Judges : Now , says he , are not all these Actions and Concerns very graceful and agreeable to God ? Which words in these circumstances no man could utter , were he not of a crass , insensible , and injudicious Constitution , or else made no Conscience of speaking against his Judgment . But if he speak according to his Conscience , it is manifest he puts Sophisms upon himself , in arguing so weakly . As he does a little before in the same place , where that he may make the coming of a Soul into a base begotten Body in such a series of time and order of things as the Pre-existentiaries suppose , and Gods putting it immediately upon his creating it into such a Body , to be equally passable , he uses this slight Illustration : Imagine , saith he , God should create one Soul , and so soon as he had done , instantly pop it into a base begotten Body ; and then create another the matter of an hours space before ▪ its precipitation into such a Receptacle : which of these Actions would be the most dimin●tive of the Creators honour ? would not the difference be insensible , and the scandal , if any , the same in both ? Yet thus lies the case just betwixt the Pre-existentiaries and us . Let the Reader consider how senseless this Author is in saying the case betwixt the Pre-existentiaries and him is just thus , when they are just nothing akin : for his two Souls are both unlapsed , but one of the Pre-existentiaries lapsed , and so subjected to the Laws of Nature . In his case God acts freely , raising himself , as it were , out of his Seat to create an immaculate Soul , and put into a foul Body ; but in the other case God onely is a looker on , there is onely his Permission , not his Action . And the vast difference of time , he salves it with such a Quibble as this , as if it were nothing , because thousands of Ages ago , in respect of God and his Eternity , is not an hour before . He might as well say the difference betwixt the most glorious Angel and a Flea is nothing , because in comparison of God both are so indeed . Wherefore this Anti-Pre-existentiary is such a Trifler , that I am half ashamed that I have brought him upon the Stage . But yet I will commend his Craft , though not his Faithfulness , that he had the wit to omit the proposing of Buggery as well as of Adultery , and the endeavouring to shew how graceful and agreeable to God , how congruous and proportionate it were to his immense Grandeur and Majesty , to create a Soul on purpose ( immaculate and undefiled ) to actuate the obscene Emissions of a Brute having to do with a Woman , or of a Man having to do with a Brute : For both Women and Brutes ▪ have been thus impregnated , and brought forth humane Births , as you may see abundantly testified in Fortunius Licetus ; it would be too long to produce Instances . This Opinion of Gods creating Souls , and putting them into Bodies upon incestuous and adulterous Coitions , how exceeding absurd and unbecoming the Sanctity of the Divine Majesty it seemed to the Churches of Aethiopia , you may see in the History of Jobus Ludolphus . How intolerable therefore and execrable would this Doctrine have appeared unto them , if they had thought of the prodigious fruits of successful Buggery ? The words of Ludolfus are these : Perabsurdum esse si quis Deum astrictum dicat pro adulterinis & incestuo●is partubus animas quotidie novas creare . Hist . Aethiop . lib. 3. cap. 5. What would they then say of creating a new Soul , for the Womb of a Beast bugger'd by a Man , or of a Woman bugger'd by a Beast ! Pag. 12. Methinks that may be done at a cheaper rate , &c. How it may be done with more agreeableness to the Goodness , Wisdom , and Justice of God , has been even now hinted by me , nor need I repeat it . Pag. 13. It seems very incongruous and unhandsome , to suppose that God should create two Souls for the supply of one monstrous Body . And there is the same reason for several other Monstrosities , which you may take notice of in Fortunius Licetus , lib. 2. cap. 58. One with seven humane heads and arms , and Ox-feet ; others with Mens bodies , but with a head the one of a Goose , the other of an Elephant , &c. In which it is a strong presumption humane Souls lodged , but in several others certain . How does this consist with Gods fresh creating humane Souls pure and innocent , and putting them into Bodies ? This is by the aforesaid Anti-Pre-existentiary at first answered onely by a wide gape or yawn of Admiration . And indeed it would make any one stare and wonder how this can consist with Gods immediately and freely intermeddling with the Generation of Men , as he did at first in the Creation . For out of his holy hands all things come clean and neat . Many little efforts he makes afterwards to salve this difficulty of Monsters , but yet in his own judgment the surest is the last ; That God did purposely tye fresh created Souls to these monstroûs shapes , that they whose Souls sped better , might humbly thank him . Which is as wisely argued , as if one should first with himself take it for granted that God determines some men to monstrous Debaucheries and Impieties , and then fancy this the use of it , that the Spectators of them may with better pretence than the Pharisee , cry out , Lord , we thank thee that we are not as these men are . There is nothing permitted by God , but it has its use some way or other ; and therefore it cannot be concluded , because that an Event has this or that use , therefore God by his immediate and free Omnipotence effected it . A Pre-existentiary easily discerns that these Monstrosities plainly imply that God does not create Souls still for every humane Coition , but that having pre-existed , they are left to the great Laws of the Vniverse and Spirit of Nature ; but yet dares not conclude that God by his free Omnipotence determines those monstrous Births , as serviceable as they seem for the evincing so noble a Theory . Pag. 15. That God on the seventh day rested from all his works . This one would think were an Argument clear enough that he creates nothing since the celebration of the first seventh days rest . For if all his works are rested from , then the creation of Souls ( which is a work , nay a Master-piece amongst his works scarce inferiour to any ) is rested from also . But the above-mentioned Opposer of Pre-existence is not at a loss for an Answer ; ( for his Answers being slight , are cheap and easie to come by : ) He says therefore , That this supposeth onely that after that time he ceased from creating new Species . A witty Invention ! As if God had got such an easie habit by once creating the things he created in the six days , that if he but contained himself within those kinds of things , though he did hold on still creating them , that it was not Work , but mere Play or Rest to him , in comparison of his former labour . What will not these men fancy , rather than abate of their prejudice against an opinion they have once taken a toy against ! When the Author to the Hebrews says , He that has entred into his rest , has ceased from his own works , as God ceased from his ; verily this is small comfort or instruction , if it were as this Anti-Pre-existentiary would have it : for if God ceased onely from creating new Species , we may , notwithstanding our promised Rest , be tyed to run through new instances of labours or sins , provided they be but of those kinds we experienced before . To any unprejudiced understanding , this sence must needs seem forced and unnatural , thus to restrain Gods Rest to the Species of things , and to engage him to the dayly task of creating Individuals . The whole Aethiopian Church is of another mind : Qui animam humanam quotidiè non creari hoc argumento asserunt , quòd Deus sexto die perfecerit totum opus Creationis . See Ludolfus in the place above-cited . Chap. 3. pag. 17. Since the Images of Objects are very small and inconsiderable in our brains , &c. I suppose he mainly relates to the Objects of Sight , whose chief , if not onely Images , are in the fund of the Eye ; and thence in vertue of the Spirituality of our Soul extended thither also , and of the due qualification of the Animal Spirits are transmitted to the Perceptive of the Soul within the brain . But how the bignesses and distances of Objects are conveyed to our cognoscence , it would be too tedious to signifie here . See Dr. H. Moore 's Enchiridion Metaphysicum , cap. 19. Pag. 17. Were it not that our Souls use a kind of Geometry , &c. This alludes to that pretty conceit of Des Cartes in his Dioptricks , the solidity of which I must confess I never understood . For I understand not but that if my Soul should use any such Geometry , I should be conscious thereof , which I do not find my self . And therefore I think those things are better understood out of that Chapter of the Book even now mentioned . Pag. 17. And were the Soul quite void of all such implicit Notions , it would remain as senseless , &c. There is no sensitive Perception indeed , without Reflection ; but the Reflection is an immediate attention of the Soul to that which affects her , without any circumstance of Notions intervening for enabling her for sensitive Operations . But these are witty and ingenious Conjectures , which the Author by reading Des Cartes , or otherhow , might be encouraged to entertain . To all sensitive Objects the Soul is an Abrasa Tabula , but for Moral and Intellectual Principles , their Idea's or Notions are essential to the Soul. Pag. 18. For Sense teacheth no general Propositions , &c. Nor need it do any thing else but exhibit some particular Object , which our Understanding being an Ectypon of the Divine Intellect necessarily , when it has throughly sifted it , concludes it to answer such a determinate Idea eternally and unalterably one and the same , as it stands in the Divine Intellect , which cannot change ; and therefore that Idea must have the same properties and respects for ever . But of this , enough here . It will be better understood by reading the Discourse of Truth , and the Annotations thereon . Pag. 18. But from something more sublime and excellent . From the Divine or Archetypal Intellect , of which our Understanding is the Ectypon , as was said before . Pag. 21. And so can onely transmit their natural qualities . They are so far from transmitting their Moral Pravities , that they transmit from themselves no qualities at all . For to create a Soul , is to concreate the qualities or properties of it , not out of the Creator , but out of nothing . So that the substance and all the properties of it are out of nothing . Pag. 22. Against the nature of an immaterial Being , a chief property of which is to be indiscerpible . The evasion to the force of this Argument by some Anti-Pre-existentiaries is , that it is to philosophize at too high a rate of confidence , to presume to know what the nature of a Soul or Spirit is . But for brevities sake , I will refer such Answerers as these to Dr. H. Moore 's brief Discourse of the true Notion of a Spirit , printed lately with Saducismus Triumphatus ; and I think he may be thence as sure that Indiscerpibility is an essential property of a Spirit , as that there are any Spirits in the Universe : and this methinks should suffice any ingenuous and modest Opposer . But to think there is no knowledge but what comes in at our Senses , is a poor , beggarly , and precarious Principle , and more becoming the dotage of Hobbianism , than men of clearer Parts and more serene Judgments . Pag. 22. By separable Emissions that pass from the flame , &c. And so set the Wick and Tallow on motion . But these separable Emissions that pass from the flame of the lighted Candle , pass quite away , and so are no part of the flame enkindled . So weak an Illustration is this of what these Traducters would have . Chap. 4. pag. 32. Which the Divine Piety and Compassion hath set up again , that so , so many of his excellent Creatures might not be lost and undone irrecoverably , but might act anew , &c. To this a more elegant Pen and refined Wit objects thus : Now is it not highly derogatory to the infinite and unbounded Wisdom of God , that he should detrude those Souls which he so seriously designes to make happy , into a state so hazardous , wherein he seeth it to be ten thousand to one but that they will corrupt and defile themselves , and so make them more miserable here and to eternity hereafter ? A strange method of recovering this , to put them into such a fatal necessity of perishing : 't is but an odd contrivance for their restauration to Happiness , to use such means to compass it which 't is ten thousand to one but will make them infinitely more miserable . This he objects in reference to what the Author of Lux Orientalis writes , chap. 2. where he says , It is a thousand to one but Souls detruded into these bodies will corrupt and defile themselves , and so make themselves miserable here and to eternity hereafter . And much he quotes to the same purpose out of the Account of Origen . Where the Souls great disadvantages to Vertue and Holiness , what from the strong inclinations of the Body , and what from National Customs & Education in this Terrestrial State , are lively set out with a most moving and tragical Eloquence , to shew how unlikely it is that God should put innocent and immaculate Souls of his own creation immediately , into such Bodies , and so hard and even almost fatal condition of miscarrying . Upon which this subtile Anti-Pre-existentiary : Thus you see , saith he , what strong Objections and Arguments the Pre-existentiaries urge with most noise and clamour , are against themselves . If therefore these Phaenomena be inexplicable , without the Origenian Hypothesis , they are so too with it ; and if so , then the result of all is , that they are not so much Arguments of Pre-existence as Aspersions of Providence . This is smartly and surprizingly spoken . But let us consider more punctually the state of the matter . Here then we are first to observe , how cunningly this shrewd Antagonist conceals a main stroke of the Supposition , viz. That the Divine Pity and Compassion to lapsed Souls , that had otherwise fallen into an eternal state of Silence and Death , had set up Adam for their relief , and endued him with such a Paradisiacal body of so excellent a constitution to be transmitted to all his Posterity , and invested him , in vertue of this , with so full power non peccandi , that if he and his Posterity were not in an happy flourishing condition as to their eternal interest of Holiness and Vertue , it would be long of himself . And what could God do more correspondently to his Wisdom and Goodness , dealing with free Agents , such as humane Souls are , than this ? And the thing being thus stated , no Objections can be brought against the Hypothesis , but such as will invade the inviolable Truths of Faith and Orthodox Divinity . Secondly , We are to observe , how this cunning Objector has got these two Pre-existentiaries upon the hip for their youthful flowers of Rhetorick , when one says , it is hundreds to one ; the other , ten thousand to one , that Souls will miscarry put into these disadvantages of the Terrestrial state , by which no candid Reader will understand any more , than that it is exceeding difficult for them to escape the pollutions of this lower World once incorporated into Terrestrial Bodies . But it being granted possible for them to emerge , this is a great grace and favour of the Divine Goodness to such peccant wretches , that they are brought out of the state of eternal Silence and Death , to try their Fortunes once more , though incumbred with so great difficulties which the Divine Nemesis suffers to return upon them . That therefore they are at all in a condition of recovery , is from the Goodness and Mercy of God ; that their condition is so hard , from his Justice , they having been so foully peccant . And his wisdom being only to contrive what is most agreeable to his Mercy and Justice , it is not at all derogatory to the infinite and unbounded Wisdom of God thus to deal with lapsed Souls . For though he does seriously intend to make them happy , yet it must be in a way correspondent to his Justice as well as Mercy . Thirdly and Lastly , Besides that the Spirit of the Lord pervades the whole Earth ready to assist the sincere ; there is moreover a mighty weight of mercy added in the Revelation of our Lord Jesus Christ to the world , so that the retriving of the Souls of men out of their Death and Silence into this Terrestrial state , in which there is these helps to the sincere , it is manifestly worthy the Divine Wisdom and Goodness . For those it takes no effect with , ( they beginning the world again on this stage ) they shall be judged onely according to what they have done here , there being an eternal obliteration as well as oblivion of the acts of their Pre-existent state ; but those that this merciful Dispensation of God has taken any effect upon here , their sincere desires may grow into higher accomplishments in the future state . Which may something mitigate the horrour of that seeming universal squalid estate of the Sons of men upon earth . Which in that it is so ill , is rightly imputed by both Jews and Christians and the divinest Philosophers to a Lapse , and to the Mercy and Grace of God that it is no worse . From whence it may appear , that that argument for Pre-existence , that God does not put newly created innocent Souls into such disadvantageous circumstances of a terrestrial Incorporation , though partly out of Mercy , partly out of Justice , he has thought fit lapsed Souls should be so disposed of , that this I say is no aspersion of Divine Providence . Pag. 36. And now I cannot think of any place in the sacred Volume more , that could make a tolerable plea against this Hypothesis , &c. It is much that the ingenious Author thought not of Rom. 9. 11. [ For the Children being not yet born , neither having done either good or evil , that the purpose of God according to Election might stand , not of works , but of him that calleth . ] This is urged by Anti-pre-existentiaries , as a notable place against Pre-existence . For , say they , how could Esau and Jacob. be said neither to have done good nor evil , if they pre-existed before they came into this world ? For if they pre-existed , they acted ; and if they acted , they being rational Souls , they must have done either good or evil . This makes an handsome shew at first sight ; but if we consult Gen. 25. we shall plainly see that this is spoke of Jacob and Esau yet strugling in the Womb ; as it is said in this Text , For the Children being not yet born ; but strugling in the Womb , as you may see in the other . Which plainly therefore respects their actions in this life , upon which certainly the mind of St. Paul was fix'd . As if he should have expresly said : For the Children being not yet born , but strugling in the Womb , neither having done either good or evil in this life as being still in the Womb , it was said of them to Rebeckah , The elder shall serve the younger . Which sufficiently illustrates the matter in hand with St. Paul ; that as Jacob was preferred before Esau in the Womb , before either of them was born to act here on the Earth , and that therefore done without any respect to their actions ; so the purpose of God touching his people should be of free Election , not of Works . That of Zachary also , Chap. 12. 1. I have heard alledged by some as a place on which no small stress may be laid . The Lord is there said to be the Former of the Spirit of Man within him . Wherefore they argue , If the Spirit of Man be formed within him , it did never pre-exist without him . But we answer , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then the sence is easie and natural , that the Spirit that is in man , God is the Former or Creator of it . But this Text defines nothing of the time of forming it . There are several other Texts alledged , but it is so easie to answer them , and would take up so much time and room , that I think fit to omit them , remembring my scope to be short Annotations , not a tedious Commentary . Pag. 41. Mr. Ben Israel in his Problems De Creatione assures us , that Pre-existence was the common belief , &c. That this was the common opinion of the wiser men amongst the Jews , R. Menasse Ben Israel himself told me at London with great freedom and assurance , and that there was a constant tradition thereof ; which he said in some sence was also true concerning the Trinity , but that more obscure . But this of Pre-existence is manifest up and down in the Writings of that very ancient and learned Jew Philo Judaeus ; as also something toward a Trinity , if I remember aright . Chap. 5. Pag. 46. We should doubtless have retained some remembrance of that condition . And the rather , as one ingeniously argues , because our state in this life is a state of punishment . Upon which he concludes , That if the calamities of this life were inflicted upon us only as a punishment of sins committed in another , Providence would have provided some effectual means to preserve them in our memories . And therefore , because we find no remainders of any such Records in our minds , 't is , says he , sufficient evidence to all sober and impartial inquirers , that our living and sinning in a former state is as false as inevident . But to this it may be answered , That the state we are put in , is not a state only of punishment , but of a merciful trial ; and it is sufficient that we find our selves in a lapsed and sinful condition , our own Consciences telling us when we do amiss , and calling upon us to amend . So that it is needless particularly to remember our faults in the other world , but the time is better spent in faithfully endeavouring to amend our selves in this , and to keep our selves from all faults of what nature soever . Which is a needless thing our memory should discover to us to have been of old committed by us , when our Consciences urge to us that they are never to be committed ; and the Laws of holy Law-givers and divine Instructers , or wise Sages over all the world , assist also our Conscience in her office . So that the end of Gods Justice by these inward and outward Monitors , and by the cross and afflicting Rancounters in this present state , is to be attained to , viz. the amendment of Delinquents if they be not refractory . And we were placed on this stage as it were to begin the world again , so as if we had not existed before . Whence it seems meet , that there should be an utter obliteration of all that is past , so as not to be able by memory to connect the former life and this together . The memory whereof , if we were capable of it , would be inconsistent with the orderly proceedings of this , and overdoze us and make us half moped to the present Scene of things . Whenas the Divine Purpose seems to be , that we should also experience the natural pleasures and satisfactions of this life , but in an orderly and obedient way , keeping to the prescribed rules of Virtue and Holiness . And thus our faithfulness being exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those things which are more estranged from our nobler and diviner nature , God may at last restore us to what is more properly our own . But in the mean time , that saying which the Poet puts in the mouth of Jupiter , touching the inferiour Deities , may not misbeseem the mercy and wisdom of the true God concerning lapsed Souls incorporate into terrestrial Bodies . Has quoniam coeli nondum dignamur honore . Quas dedimus certè terras habitare sinamus . Let them not be distracted betwixt a sensible remembrance of the Joys and Glories of our exteriour Heaven above , and the present fruition of things below , but let them live an holy and heavenly life upon Earth , exercising their Graces and Vertues in the use and enjoyment of these lower earthly Objects , till I call them up again to Heaven , where , after this long swoond they are fallen into , they will more seasonably remember their former Paradisiacal state upon its recovery , and reagnize their ancient home . Wherefore if the remembring or forgetting of the former state depend absolutely upon the free contrivance of the Divine Wisdom , Goodness , and Justice , as this ingenious Opposer seems to suppose , I should even upon that very point of fitness conceive that an utter oblivion of the former state is interwoven into the fate and nature of lapsed Souls by a Divine Nemesis , though we do not conceive explicitely the manner how . And yet the natural reasons the Author of Lux Orientalis produces in the sequel of his Discourse , seem highly probable . For first , As we had forgot some lively Dream we dreamt but last night , unless we had met with something in the day of a peculiar vertue to remind us of it , so we meeting with nothing in this lower stage of things that lively resembles those things in our former state , and has a peculiar fitness to rub up our Memory , we continue in an utter oblivion of them . As suppose a man was lively entertain'd in his sleep with the pleasure of dreaming of a fair Crystal River , whose Banks were adorned with Trees and Flags in the flower , and those large Flies with blue and golden-colour'd Bodies , and broad thin Wings curiously wrought and transparent , hovering over them , with Birds also singing on the Trees , Sun and Clouds above , and sweet breezes of Air , and Swans in the River with their wings sometimes lifted up like sails against the wind . Thus he passed the night , thinks of no such thing in the morning , but rising goes about his occasions . But towards evening a Servant of a Friend of his presents him with a couple of Swans from his Master . The sight of which Swans striking his Perceptive as sensibly as those in his Dream , and being one of the most extraordinary and eximious Objects of his Night-vision , presently reminds him of the whole scene of things represented in his sleep . But neither Sun , nor Clouds , nor Trees , nor any such ordinary thing could in any likelihood have reminded him of his Dream . And besides , it was the lively resemblance betwixt the Swans he saw in his sleep , and those he saw waking , that did so effectually rub up his memory . The want therefore of such occurrences in this life to remind us of the passages of the former , is a very reasonable account why we remember nothing of the former state . But here the Opposers of Pre-existence pretend that the joyous and glorious Objects in the other state do so pierce and transport the Soul , and that she was inured to them so long , that though there were nothing that resembled them here , the impression they make must be indelible , and that it is impossible she should forget them . And moreover , that there is a similitude betwixt the things of the upper World and the lower , which therefore must be an help to memory . But here , as touching the first , they do not consider what a Weapon they have given into my hand against themselves . For the long inuredness to those Celestial Objects abates the piercingness of their transport ; and before they leave those Regions , according to the Platonick or Origenian Hypothesis , they grow cooler to such enjoyments : so that all the advantages of that piercing transport for memory , are lost . And besides , in vertue of that piercing Transport , no Soul can call into memory what she enjoyed formerly , but by recalling herself into such a Transport , which her Terrestrial Vehicle makes her uncapable of . For the memory of external Transactions is sealed upon us by some passionate corporeal impress in conjunction with them ( which makes them whip Boys sometimes at the boundaries of their Parish , that they may better remember it when they are old men ; ) which Impress if it be lost , the memory of the thing it self is lost . And we may be sure it is lost in Souls incorporate in Terrestrial Vehicles , they having lost their Aereal and Celestial , and being fatally incapacitated so much as to conceit how they were affected by the External Objects of the other World , and so to remember how they felt them . And therefore all the descriptions that men of a more Aethereal and Entheous temper adventure on in this life , are but the Roamings of their Minds in vertue of their Constitution towards the nature of the heavenly things in general , not a recovery of the memory of past Experience ; this State not affording so lively a representment of the Pathos that accompanied the actual sense of those things , as to make us think that we once really enjoyed them before . That is onely to be collected by Reason ; the noble exercise of which faculty , in the discovering of this Arcanum of our Pre-existence , had been lost , if it could have been detected by a compendious Memory . But if ever we recover the memory of our former State , it will be when we are re-entred into it ; we then being in a capacity of being really struck with the same Pathos we were before , in vertue whereof the Soul may remember this was her pristine condition . And therefore to answer to the second , Though there may be some faintness of resemblance betwixt the things of the other State and this , yet other peculiarities also being required , and the former sensible Pathos to be recovered , which is impossible in this State , it is likewise impossible for us to remember the other in this . The second Argument of the Author for the proving the unlikeliness of our remembring the other State is , the long intermission and discontinuance from thinking of those things . For 't is plain that such discontinuance or desuetude bereaves us of the memory of such things as we were acquainted with in this World. Insomuch as if an ancient man should read the Verses or Themes he made when he was a School-boy , without his name subscribed to them , though he pumpt and sweat for them when he made them , could not tell they were his own . How then should the Soul remember what she did or observ'd many hundreds , nay thousands of years ago ? But yet our Authors Antagonist has the face to make nothing of this Argument neither : Because , forsooth , it is not so much the desuetude of thinking of one thing , but the thinking of others , that makes us forget that one thing . What a shuffle is this ! For if the Soul thought on that one thing as well as on other things , it would remember it as well as them . Therefore it is not the thinking of other things , but the not thinking of that , that makes it forgotten . Vsus promptus facit , as in general , so in particular . And therefore disuse in any particular slackens at first , and after abolishes the readiness of the Mind to think thereof . Whence sleepiness and sluggishness is the Mother of Forgetfulness , because it disuses the Soul from thinking of things . And as for those seven Chronical Sleepers that slept in a Cave from Decius his time to the reign of Theodosius junior , I dare say it would have besotted them without a Miracle , and they would have rose out of their sleep no more wise than a Wisp ; I am sure not altogether so wise as this awkward Arguer for memory of Souls in their Pre-existent state after so hugely long a discontinuance from it . But for their immediately coming out of an Aethereal Vehicle into a Terrestrial , and yet forgetting their former state , what Example can be imagined of such a thing , unless that of the Messias , who yet seems to remember his former glorious condition , and to pray that he may return to it again ? Though , for my part I think it was rather Divine Inspiration than Memory , that enabled him to know that matter , supposing his Soul did pre-exist . Our Authors third and last Argument to prove that lapsed Souls in their Terrestrial condition forget their former state , is from observation how deteriorating changes in this earthly Body spoils or quite destroys the Memory , the Soul still abiding therein ; such as Casualties , Diseases , and old Age , which changes the tenour of the Spirits , and makes them less useful for memory , as also 't is likely the Brain it self . Wherefore there being a more deteriorating change to the Soul in coming into an earthly Body , instead of an aereal or aethereal , the more certainly will her memory of things which she experienced in that state , be washed out or obliterated in this . Here our Authors Antagonist answers , That though changes in body may often weaken , and sometimes utterly spoil the memory of things past , yet it is not necessary that the Souls changing of her body should therefore do so , because it is not so injurious to her faculties . Which if it were , not onely our Memory , but Reason also should have been casheered and lost by our migration out of those Vehicles we formerly actuated , into these we now enliven ; but that still remaining sound and entire , it is a signe that our Memory would do so too , if we had pre-existed in other bodies before , and had any thing to remember . And besides , if the bare translocation of our Souls out of one body into another , would destroy the memory of things the Soul has experienced , it would follow , that when People by death are summoned hence into the other state , that they shall be quite bereaved of their Memory , and so carry neither applause nor remorse of Conscience into the other World ; which is monstrously absurd and impious . This is the main of his Answer , and mostwhat in his own words . But of what small force it is , we shall now discover , and how little pertinent to the business . For first , we are to take notice that the deteriorating change in the Body , or deteriorating state by change of Bodies , is understood of a debilitative , diminutive , or privative , not depravative deterioration ; the latter of which may be more injurious to the faculties of the Soul , though in the same Body , such a deteriorating change causing Phrensies and outragious Madness . But as for diminutive or privative deterioration by change , the Soul by changing her Aereal Vehicle for a Terrestrial , is ( comparing her latter state with her former ) much injured in her faculties or operations of them ; all of them are more slow and stupid , and their aptitude to exert the same Phantasms of things that occurred to them in the other State , quite taken away , by reason of the heavy and dull , though orderly constitution of the Terrestrial Tenement ; which weight and stupor utterly indisposes the Soul to recall into her mind the scene of her former state , this load perpetually swaying down her thoughts to the Objects of this . Nor does it at all follow , because Reason is not lost , therefore Memory , if there were any such thing as Pre-existence , would still abide . For the universal principles of Reason and Morality are essential to the Soul , and cannot be obliterated , no not by any death : but the knowledge of any particular external Objects is not at all essential to the Soul , nor consequently the memory of them ; and therefore the Soul in the state of silence being stript of them , cannot recover them in her incorporation into a Terrestrial Body . But her Reason , with the general principles thereof , being essential to her , she can , as well as this State will permit , exercise them upon the Objects of this Scene of the Earth and visible World , so far as it is discovered by her outward senses , she looking out at those windows of this her earthly Prison , to contemplate them . And she has the faculty and exercise of Memory still , in such a sense as she has of sensitive Perception , whose Objects she does remember , being yet to all former impresses in the other state a mere Abrasa Tabula . And lastly , it is a mere mistake of the Opposer , or worse , that he makes the Pre-existentiaries to impute the loss of memory in Souls of their former state , merely to their coming into other Bodies ; when it is not bare change of Bodies , but their descent into worser Bodies more dull and obstupifying , to which they impute this loss of memory in lapsed Souls . This is a real death to them , according to that ancient Aenigm of that abstruse Sage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We live their death , namely of separate Souls , but are dead to their life . But the changing of our Earthly Body for an Aereal or Aethereal , this is not Death , but Reviviscency , in which all the energies of the Soul are ( not depressed , but ) exalted , and our Memory with the rest quickened ; as it was in Esdras after he had drunk down that Cup offered to him by the Angel , full of Liquor like Fire , which filled his Heart with Understanding , and strengthned his Memory , as the Text says . Thus we see how all Objections against the three Reasons of lapsed Souls losing the memory of the things of the other state , vanish into smoak . Wherefore they every one of them single being so sound , all three put together methinks should not fail of convincing the most refractory of this Truth , That though the Soul did pre-exist and act in another state , yet she may utterly forget all the Scenes thereof in this . Pag. 46. Now if the reasons why we lose the remembrance of our former life be greater , &c. And that they are so , does appear in our Answer to the Objections made against the said Reasons , if the Reader will consider them . Pag. 50. And thereby have removed all prejudices , &c. But there is yet one Reason against Pre-existence which the ingenious Author never thought of , urged by the Anti-Pre-existentiaries , namely , That it implies the rest of the Planets peopled with Mankind , it being unreasonable to think that all Souls descended in their lapse to this onely Earth of Ours . And if there be lapsed Souls there , how shall they be recovered ? shall Christ undergo another and another death for them ? But I believe the ingenious Author would have looked upon this but as a mean and trifling Argument , there being no force in any part thereof . For why may not this Earth be the onely Hospital , Nosocomium or Coemeterium , speaking Platonically , of sinfully lapsed Souls ? And then suppose others lapsed in other Planets , what need Christ die again for them , when one drop of his Bloud is sufficient to save myriads of Worlds ? Whence it may seem a pity there is not more Worlds than this Earth to be redeemed by it . Nor is it necessary they should historically know it . And if it be , the Eclipse of the Sun at his Passion by some inspired Prophets might give them notice of it , and describe to them as orderly an account of the Redemption , as Moses does of the Creation , though he stood not by while the World was framed , but it was revealed to him by God. And lastly , it is but a rash and precarious Position , to say that the infinite Wisdom of God has no more ways than one to save lapsed Souls . It is sufficient that we are assured that this is the onely way for the saving of the Sons of Adam ; and these are the fixt bounds of revealed Truth in the Holy Scripture which appertains to us Inhabitants on Earth . But as for the Oeconomy of his infinite Wisdom in the other Planets , if we did but reflect upon our absolute ignorance thereof , we would have the discretion not to touch upon that Topick , unless we intended to make our selves ridiculous , while we endeavour to make others so . Chap. 6. pag. 51. Now as the infinite goodness of the Deity obligeth him always to do good , so by the same to do that which is best , &c. To elude the force of this chief Argument of the Pre-existentiaries , an ingenious Opposer has devised a way which seems worth our considering , which is this ; viz. By making the Idea of God to consist mainly in Dominion and Soveraignty , the Scriptures representing him under no other notion than as the Supream Lord and Soveraign of the Universe . Wherefore nothing is to be attributed to him that enterferes with the uncontroulableness of his Dominion . And therefore , says he , they that assert Goodness to be a necessary Agent that cannot but do that which is best , directly supplant and destroy all the Rights of his Power and Dominion . Nay , he adds afterwards , That this notion of Gods goodness is most apparently inconsistent , not onely with his Power and Dominion , but with all his other moral Perfections . And for a further explication of his mind in this matter , he adds afterwards , That the Divine Will is indued with the highest kind of liberty , as it imports a freedom not onely from foreign Violence , but also from inward Necessity : For spontaneity , or immunity from coaction , without indifferency , carries in it as great necessity as those motions that proceed from Violence or Mechanism . From whence he concludes , That the Divine Will cannot otherwise be determined than by its own intrinsick energie . And lastly , Forasmuch as no Courtisie can oblige , but what is received from one that had a power not to bestow them , if God necessarily acted according to his Goodness , and not out of mere choice and liberty of Will , there were no thanks nor praise due to him ; which therefore would take away the duties of Religion . This is the main of his Hypothesis , whereby he would defeat the force of this Argument for the Pre-existence of Souls , taken from the Goodness of God. Which this Hypothesis certainly would do , if it were true ; and therefore we will briefly examine it . First therefore I answer , That though the Scriptures do frequently represent God as the Lord and Soveraign of the Universe , yet it does not conceal his other Attributes of Goodness and Mercy , and the like . But that the former should be so much inculcated , is in reference to the begetting in the People Awe and Obedience to him . But it is an invalid consequence , to draw from hence that the Idea of God does mainly consist in Dominion and Soveraignty ; which abstracted from his other Attributes of Wisdom and Goodness , would be a very black and dark representation of him , and such as this ingenious Writer could not himself contemplate without aversation and horror . How then can the Idea of God chiefly consist in this ? It is the most terrifying indeed , but not the most noble and accomplishing part in the Idea of the Deity . This Soveraignty then is such as is either bounded or not bounded by any other Attributes of God. If bounded by none , then he may do as well unwisely as wisely , unjustly as justly . If bounded by Wisdom and Justice , why is it bounded by them , but that it is better so to be than otherwise ? And Goodness being as essential to God as Wisdom and Justice , why may not his Soveraignty be bounded by that as well as by the other , and so he be bound from himself of himself to do as well what is best as what is better . This consists with his absolute Soveraignty , as well as the other . And indeed what can be absolute Soveraignty in an intelligent Being , if this be not ? viz. fully and entirely to follow the will and inclinations of its own nature , without any check or controul of any one touching those over whom he rules . Whence , in the second place , it appears that the asserting that Gods goodness is a necessary Agent ( in such a sense as Gods Wisdom and Justice are , which can do nothing but what is wise and just ) the asserting , I say , that it cannot but do that which is the best , does neither directly nor indirectly supplant or destroy any Rights of his Power or Dominion , forasmuch as he does fully and plenarily act according to his own inclinations and will touching those that are under his Dominion . But that his Will is always inclined or determined to what is best , it is the Prerogative of the Divine Nature to have no other Wills nor Inclinations but such . And as for that in the third place , That this notion of Gods Goodness is inconsistent with all his other moral Perfections , I say , that it is so far from being inconsistent with them , that they cannot subsist without it , as they respect the dealings of God with his Creatures . For what a kind of Wisdom or Justice would that be that tended to no good ? But I suspect his meaning is by moral Perfections , Perfections that imply such a power of doing or not doing , as is in humane actions ; which if it be not allowed in God , his Perfections are not moral . And what great matter is it if they be not , provided they be as they are and ought to be , Divine ? But to fancy moral actions in God , is to admit a second kind of Anthropomorphitism , and to have unworthy conceits of the Divine Nature . When it was just and wise for God to do so or so , and the contrary to do otherwise , had he a freedom to decline the doing so ? Then he had a freedom to do unjustly and unwisely . And yet in the fourth place he contends for the highest kind of liberty in the Divine Will , such as imports a freedom not onely from forreign Violence , but also from inward Necessity , as if the Divine Will could be no otherwise determined , than by its own intrinsick Energie , as if it willed so because it willed so ; which is a sad principle . And yet I believe this learned Writer will not stick to say , that God cannot tye , cannot condemn myriads of innocent Souls to eternal Torments . And what difference betwixt Impossibility and Necessity ? For Impossibility it self is onely a Necessity of not doing ; which is here internal , arising from the excellency and absolute perfection of the Divine Nature . Which is nothing like Mechanism for all that ; Forasmuch as it is from a clear understanding of what is best , and an unbyassed Will , which will most certainly follow it , nor is determined by its own intrinsick Energy . That it is otherwise with us , is our imperfection . And lastly , That Beneficence does not oblige the Receiver of it to either Praise or Thanksgiving when it is received from one that is so essentially good , and constantly acts according to that principle , when due occasion is offered , as if it were as absurd as to give thanks to the Sun for shining when he can do no otherwise ; I say , the case is not alike , because the Sun is an inanimate Being , and has neither Understanding nor Will to approve his own action in the exerting of it . And he being but a Creature , if his shining depended upon his Will , it is a greater perfection than we can be assured would belong to him , that he would unfailingly administer Light to the World with such a steadiness of Will , as God sustains the Creation . Undoubtedly all Thanks and Praise is due to God from us , although he be so necessarily good , that he could not but create us and provide for us ; forasmuch as he has done this for our sakes merely ( he wanting nothing ) not for his own . Suppose a rich Christian so inured to the works of Charity , that the Poor were as certain of getting an Alms from him , as a Traveller is to quench his thirst at a publick Spring near the Highway ; would those that received Alms from him think themselves not obliged to Thanks ? It may be you will say , they will thank him , that they may not forfeit his Favour another time . Which Answer discovers the spring of this Misconceit , which seems founded in self-love , as if all Duty were to be resolved into that , and as if there were nothing owing to another , but what implied our own profit . But though the Divine Goodness acts necessarily yet it does not blindly , but according to the Laws of Decorum and Justice ; which those that are unthankful to the Deity , may find the smart of . But I cannot believe the ingenious Writer much in earnest in these points , he so expresly declaring what methinks is not well consistent with them . For his very words are these : God can never act contrary to his necessary and essential properties , as because he is essentially wise , just and holy , he can do nothing that is foolish , unjust , and wicked . Here therefore I demand , Are we not to thank him and praise him for his actions of Wisdom , Justice , and Holiness , though they be necessary ? And if Justice , Wisdom , and Holiness , be the essential properties of God , according to which he does necessarily act and abstain from acting , why is not his Goodness ? when it is expresly said by the Wisdom of God incarnate , None is good save one , that is God. Which must needs be understood of his essential Goodness . Which therefore being an essential property as well as the rest , he must necessarily act according to it . And when he acts in the Scheme of Anger and Severity , it is in the behalf of Goodness ; and when he imparts his Goodness in lesser measures as well as in greater , it is for the good of the Whole , or of the Vniverse . If all were Eye , where were the Hearing , &c. as the Apostle argues ? So that his Wisdom moderates the prompt outflowings of his Goodness , that it may not outflow so , but that in the general it is for the best . And therefore it will follow , that if the Pre-existence of Souls comply with the Wisdom , Justice , and Holiness of God , that none of these restrain his prompt and parturient Goodness , that it must have caused humane Souls to pre-exist or exist so soon as the Spirits of Angels did . And he must have a strange quick-sightedness that can discern any clashing of that act of Goodness with any of the abovesaid Attributes . Chap. 7. pag. 56. God never acts by mere Will or groundless Humour , &c. We men have unaccountable inclinations in our irregular and depraved Composition , have blind lusts or desires to do this or that , and it is our present ease and pleasure to fulfil them ; and therefore we fancy it a priviledge to be able to execute these blind inclinations of which we can give no rational account , but that we are pleased by fulfilling them . But it is against the Purity , Sanctity , and Perfection of the Divine Nature , to conceive any such thing in Him ; and therefore a weakness in our Judgments to fancy so of him , like that of the Anthropomorphites , that imagined God to be of Humane shape . Pag. 59. That God made all things for himself . It is ignorance and ill nature that has made some men abuse this Text to the proving that God acts out of either an humourous or selfish principle , as if he did things merely to please himself as self , not as he is that soveraign unself-inreressed Goodness , and perfect Rectitude , which ought to be the measure of all things . But the Text implies no such matter : For if you make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Compound of a Preposition and Pronoun , that so it may signifie [ for himself ] which is no more than propter se , it then will import that he made all things to satisfie his own Will and Pleasure , whose Will and Pleasure results from the richness of his eternal Goodness and Benignity of Nature , which is infinite and ineffable , provided always that it be moderated by Wisdom , Justice , and Decorum . For from hence his Goodness is so stinted or modified , that though he has made all things for his own Will and Pleasure who is infinite Goodness and Benignity , yet there is a day of Evil for the Wicked , as it follows in the Text , because they have not walked answerably to the Goodness that God has offered them ; and therefore their punishment is in behalf of abused Goodness . And Bayns expresly interprets this Text thus : Vniversa propter seipsum fecit Dominus ; that is , says he , Propter bonitatem suam ; juxta illud Augustini , DE DOCTRINA CHRISTIANA , Quia bonus est Deus , sumus & in quantum sumus boni sumus . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a Compound of a Participle and a Pronoun , and then it may signifie [ for them that answer him ] that is , walk anserably to his Goodness which he affords them , or [ for them that obey him ] either way it is very good sence . And then in opposition to these , it is declared , that the Wicked , that is , the Disobedient or Despisers of his Goodness , he has ( not made them wicked , but they having made themselves so ) appointed them for the day of Evil. For some such Verb is to be supplied as is agreeable to the matter , as in that passage in the Psalms ; The Sun shall not burn thee by day , neither the Moon by night . Where [ burn ] cannot be repeated , but some other more suitable Verb is to be supplied . Chap. 8. pag. 63. Since all other things are inferiour to the good of Being . This I suppose is to be understood in such a sence as that saying in Job , Skin for skin , and all that a man has , will he give for his life . Otherwise the condition of Being may be such , as it were better not to be at all , whatever any dry-fancied Metaphysicians may dispute to the contrary . Pag. 67. Indeed they may be morally immutable and illapsable ; but this is Grace , not Nature , &c. Not unless the Divine Wisdom has essentially interwoven it into the natural constitution of our Souls , that as after such a time of the exercise of their Plaistick on these Terrestrial Bodies , they , according to the course of Nature , emerge into a plain use of their Reason , when for a time they little differed from Brutes ; so after certain periods of time well improved to the perfecting their Nature in the sense and adherence to Divine things , there may be awakened in them such a Divine Plaistick faculty , as I may so speak , as may eternally fix them to their Celestial or Angelical Vehicles , that they shall never relapse again . Which Faculty may be also awakened by the free Grace of the Omnipotent more maturely : Which if it be , Grace and Nature conspire together to make a Soul everlastingly happy . Which actual Immutability does no more change the species of a Soul , than the actual exercise of Reason does after the time of her stupour in Infancy and in the Womb. Pag. 67. I doubt not but that it is much better for rational Creatures , &c. Namely , such as we experience our humane Souls to be . But for such kind of Intellectual Creatures as have nothing to do with matter , they best understand the priviledges of their own state , and we can say nothing of them . But for us under the conduct of our faith●ul and victorious Captain , the Soul of the promised Messias , through many Conflicts and Tryals to emerge out of this lapsed state , and regain again the possession of true Holyness and Vertue , and therewith the Kingdom of Heaven with all its Beauty and Glories , will be such a gratification to us , that we had never been capable of such an excess thereof , had we not experienced the evils of this life , and the vain pleasures of it , and had the remembrance of the endearing sufferings of our blessed Saviour , of his Aids and Supports , and of our sincere and conscientious adhering to him , of our Conflicts and Victories to be enrolled in the eternal Records of the other World. Pag. 69. Wherefore as the Goodness of God obligeth him not to make every Planet a fixt Star , or every Star a Sun , &c. In all likelihood , as Galilaeus had first observed , every fixed Star is a Sun. But the comparison is framed according to the conceit of the Vulgar . A thing neither unusual with , nor misbecoming Philosophers . Pag. 69. For this were to tye him to Contradictions , viz. to turn one specifical form or essence into another . Matter indeed may receive several modifications , but is still real Matter , nor can be turned into a Spirit ; and so Spirits specifically different , are untransmutable one into another , according to the distinct Idea's in the eternal Intellect of God. For else it would imply that their essential properties were not essential properties , but loose adventitious Accidents , and such as the essence and substance of such a Spirit , could subsist as well without as with them , or as well with any others as with these . Pag. 69. That we should have been made pe●cable and liable to defection . And this may the more easily be allowed , because this defection is rather the affecting of a less good , than any pursuing of what is really and absolutely evil . To cavil against Providence for creating a Creature of such a double capacity , seems as unreasonable as to blame her for maki●g Zoophiton's , or rather Amphibion's . And they are both to be permitted to live according to the nature which is given them . For to make a Creature fit for either capacity , and to tye him up to one , is for God to do repugnantly to the Workmanship of his own hands . And how little hurt there is done by experiencing the things of either Element to Souls that are reclaimable , has been hinted above . But those that are wilfully obstinate , and do despite to the Divine Goodness , it is not at all inconsistent with this Goodness , that they bear the smart of their obstinacy , as the ingenious Author argues very well . Chap. 9. pag. 73. Have asserted it to be impossible in the nature of the thing , &c. And this is the most solid and unexceptionable Answer to this Objection , That it is a Repugnancy in Nature , that this visible World that consists in the motion and succession of things , should be either ab aeterno , or infinite in extension . This is made out clearly and amply in Dr. H. Moore 's Enchiridion Metaphysicum , cap. 10. which is also more briefly toucht upon in his Advertisements upon Mr. Jos Glanvil's Letter written to him upon the occasion of the Stirs at Tedworth , and is printed with the second Edition of his Saducismus Triumphatus . We have now seen the most considerable Objections against this Argument from the Goodness of God for proving the Pre-existence of Souls , produced and answered by our learned Author . But because I find some others in an Impugner of the Opinion of Pre-existence urged with great confidence and clamour , I think it not amiss to bring them into view also , after I have taken notice of his acknowledgment of the peculiar strength of this Topick , which he does not onely profess to be in truth the strongest that is made use of , but seems not at all to envy it its strength , while he writes thus . That God is infinitely good , is a Position as true as himself ; nor can he that is furnished with the Reason of a man , offer to dispute it . Goodness constitutes his very Deity , making him to be himself : for could he be arayed with all his other Attributes separate and abstract from this , they would be so far from denominating him a God , that he would be but a prodigious Fiend , and plenipotentiary Devil . This is something a rude and uncourtly Asseveration , and unluckly divulsion of the Godhead into two parts , and calling one part a Devil . But it is not to be imputed to any impiety in the Author of No-Pre-existence , but to the roughness and boarishness of his style , the texture whereof is not onely Fustian , but over-often hard and stiff Buckram . He is not content to deny his assent to an Opinion , but he must give it disgraceful Names . As in his Epistle to the Reader , this darling Opinion of the greatest and divinest Sages of the World visiting of late the Studies of some of more than ordinary Wit and learning , he compares it to a Bug and sturdy Mendicant , that pretends to be some Person of Quality ; but he like a skilful Beadle of Beggars , lifting up the skirts of her Veil , as his Phrase is , shews her to be a Counterfeit . How this busie Beadle would have behaved himself , if he had had the opportunity of lifting up the skirts of Moses's Veil when he had descended the Mount , I know not . I dare not undertake for him , but that according to the coarsness of his phancy he would have mistaken that lucid Spirit shining through the skin of Moses's face , for some fiery Fiend , as he has somewhere the Spirit of Nature for an Hobgobling . But there is no pleasure in insisting upon the rudenesses of his style ; he is best where he is most unlike himself , as he is here in the residue of his Description of the Divine Goodness . 'T is Goodness , says he , that is the Head and Glory of Gods perfect Essence ; and therefore when Moses importuned him for a Vision of his Glory , he engaged to display his Goodness to him . Could a man think that one that had engaged thus far for the infiniteness of Gods Goodness , for its Headship over the other Attributes , for its Glory above the rest , nay for its Constitutiveness of the very Deity , as if this were the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God himself , the rest of Him divided from this , a prodigious Fiend , or plenipotentiary Devil , should prove the Author of No-Pre-existence a very contradiction to this Declaration ? For to be able to hold No-Pre-existence , he must desert the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God , and betake himself to the Devil-part of him , as he has rudely called it , to avoid this pregnant proof for Pre-existence taken from the infinite Goodness of God. And indeed he has pickt out the very worst of that black part of God to serve his turn , and that is Self-will in the worst sence . Otherwise Goodness making God to be himself , if it were his true and genuine Self-will , it were the Will of his infinite Goodness , and so would necessarily imply Pre-existence . But to avoid the dint of this Argument , he declares in the very same Section for the Supremacy of the Will over the Goodness of the Divine Nature . Which is manifestly to contradict what he said before , That Goodness is the Head and Glory of Gods perfect Essence . For thus Will must have a Supremacy over the Head of the Deity . So that there will be an Head over an Head , to make the Godhead a Monster . And what is most insufferable of all , That he has chosen an Head out of the Devil-part of the Deity , to use his own rude expression , to controul and lord it over what is the onely God himself , the rest a Fiend separate from this , according to his own acknowledgment . These things are so infinitely absurd , that one would think that he could have no heart to go about to prove them ; and yet he adventures on it , and we shall briefly propose and answer what he produceth . And this Supremacy of the Will , saith he , over the Goodness of the Divine Nature , may be made out both by Scripture and other forcible Evidences . The Scriptures are three ; the first , Psal . 135. 6. Whatsoever the Lord pleased , that did he in heaven , and in the earth , and in the seas , and in all deep places . Now if we remember but who this Lord is , viz. he whom Goodness makes to be himself , we may easily be assured what pleased him , namely , that which his Wisdom discerned to be the best to be done ; and therefore it is very right , that whatsoever he pleased he should do throughout the whole Universe . The second place is Mat. 20. 15. Is it not lawful for me to do what I will with mine own ? Yes I trow , every one must acknowledge that God has an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original ) to dispose of what is his own ; and indeed all is his . No one has either a right or power to controul him . But this does not prove that he ever disposes of any thing otherwise than according to his Wisdom and Goodness . If his Goodness be ever limited , it is limited by his Wisdom , but so then as discerning such a limitation to be for the best . So that the measure of Wisdoms determination is still Goodness , the only Head in the Divine Nature , to which all the rest is subordinate . For that there are different degrees of the Communication of the Divine Goodness in the Universe , is for the good of the Whole . It is sufficient to hint these things ; it would require a Volume to enlarge upon them . And then for the last place , Exod. 33. 19. I will be gracious to whom I will be gracious . This onely implies that he does pro suo jure , and without any motive from any one but himself , communicate more of his Goodness to some Men or Nations than others . But that his Wisdom has not discovered this to be best for the whole constitution of things , I challenge any one to prove . But of this we shall have occasion to speak more afterward . These are the Scriptures . The other forcible Evidences are these : The first , The late Production of the World. The second , The patefaction of the Law but to one single People , namely , the Jews . The third , The timing the Messias's Nativity , and bringing it to pass , not in the Worlds Infancy or Adolescence , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 1. 2. in its declining Age. The fourth , the perpetuity of Hell , and interminableness of those Tortures which after this life shall incessantly vex the impious . The fifth and last , God 's not perpetuating the Station of Pre-existent Souls , and hindering them from lapsing into these Regions of Sin and Death . These he pretends to be forcible Evidences of the Soveraignty of Gods Will over his Goodness , forasmuch as if the contrary to all these had been , it had been much more agreeable to the Goodness of God. As for the first of these forcible Arguments , we have disarmed the strength thereof already , by intimating that the World could not be ab oeterno . And if it could not be ab oeterno , but must commence on this side of Eternity , and be of finite years , I leave to the Opposer to prove that it has not been created as soon as it could be ; and that is sufficient to prove that its late Production is not inconsistent with that principle , that Gods Goodness always is the measure of his Actions . For suppose the World of as little continuance as you will , if it was not ab oeterno , it was once of as little ; and how can we discern but that this is that very time which seems so little to us ? As for the second , which seems to have such force in it , that he appeals to any competent Judge , if it had not been infinitely better that God should have apertly dispensed his Ordinances to all Mankind , than have committed them onely to Israel in so private and clancular a manner ; I say ▪ it is impossible for any one to be assured that it is at all better . For first , If this Priviledge which was peculiar , had been a Favour common to all , it had lost its enforcement that it had upon that lesser number . Secondly , It had had also the less surprizing power with it upon others that were not Jews , who might after converse with that Nation , and set a more high price upon the Truths they had travelled for , and were communicated to them from that People . Thirdly , The nature of the thing was not fitted for the universality of Mankind , who could not be congregated together to see the Wonders wrought by Moses , and receive the Law with those awful circumstances from Mount Sinai or any Mount else . Fourthly , All things happened to them in Types , and them●elves were a Type of the true Israel of God to be redeemed out of their Captivity under Sin and Satan , which was worse than any Aegyptian Servitude : Wherefore it must be some peculiar People which must be made such a Type , not the whole World. Fifthly , Considering the great load of the Ceremonial Law which came along with other more proper Priviledges of the Jews , setting one against another , and considering the freedom of other Nations from it , unless they brought any thing like it upon themselves , the difference of their Conditions will rather seem several Modifications of the communicated Goodness of God to his Creatures , than the neglecting of any : Forasmuch as , sixthly and lastly , though all Nations be in a lapsed condition , yet there are the Reliques of the Eternal Law of Life in them . And that things are no better with any of them than they are , that is a thousand times more rationally resolved into their demerits in their pre-existent state than into the bare Will of God , that he will have things for many Ages thus squalid and forlorn , merely because he will. Which is a Womans Reason , and which to conceive to belong to God , the Author of No-Pre-existence has no reason , unless he will alleadge that he was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Ancients for this very cause . Wherefore the Divine Nemesis lying upon the lapsed Souls of men in this Terrestrial State , whose several Delinquencies in the other World and the degrees thereof God alone knows , and according to his Wisdom and Justice disposes of them in this : It is impossible for any one that is not half crazed in his Intellectuals , to pretend that any Acts of Providence that have been s●nce this Stage of the Earth was erected , might have been infinitely better otherwise than they have been , or indeed better at all . Power , Wisdom , Goodness , sure did frame This Vniverse , and still guide the same ; But thoughts from Passion sprung , deceive Vain Mortals : No man can contrive A better course than what 's been run Since the first circuit of the Sun. This Poetical Rapture has more solid truth in it than the dry Dreams and distorted Fancies , or Chimerical Metamorphoses of earthly either Philosophers or Theologs , that prescinding the rest of the Godhead from his Goodness , make that remaining part a foul Fiend or Devil ; and yet almost with the same breath pronounce the Will of this Devil of their own making , which is the most poysonous part of him , to have a Supremacy other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over the Divine Goodness ; which makes God to be Himself , that is , to be God , and not a plenipotentiary Devil . Wherefore we see from these few small hints , ( for it were an infinite Argument fully to prosecute ) how feeble or nothing forcible this second Evidence is . Now for the third Evidence , The timing of the Messiah's Nativity , That it was not in the Infancy of the World , but rather in its declining Age , or in the latter times . In which times the Ancient of Days , according to his counsel and purpose , ( which the Eternal Wisdom that was to be incarnate assented and subscribed to ) sent his Son into the World , the promised Messiah . This did the Ancient of Days and the Eternal Wisdom agree upon . But oh the immense Priviledge of Youth and Confidence ! The Author of No-Pre-existence says , it had been better by far , if they had agreed upon the Infancy of the World. As if this young Divine were wiser than the Ancient of Days , or the Eternal Wisdom itself . I , but he will modestly reply , That he acknowledges that the Ancient of Days and the Eternal Wisdom are wiser than he , but that they would not make use of their Wisdom . They saw as clearly as could be , that it was far better that the Messiah should come in the Infancy of the World ; but the Father would not send him then , merely because he would not send him : That his Will might act freely as mere Will prescinded from Wisdom and Goodness . This is the plain state of the business , and yet admitted by him , who with that open freeness and fulness professes , that prescind the Divine Goodness from the Godhead , what remains is a prodigious Fiend or Devil . What is then : mere Will and Power left alone , but a blind Hurricane of Hell ? which yet must have the Supremacy , and over-power the Divine Wisdom and Goodness itself . His Zeal against Pre-existence has thus infatuated and blinded this young Writers Intellectuals , otherwise he had not been driven to these Absurdities , if he had been pleased to admit that Hypothesis . As also that Wisdom and Justice , and Fitness and Decorum attend the Dispensation of Divine Goodness ; so that it is not to be communicated to every Subject after the most ample manner , nor at every time , but at such times , and to such Subjects , and in such measures as , respecting the whole compages of things , is for the best . So that Goodness bears the Soveraignty , and according to that Rule , perpetually all things are administred , though there be a different Scene of things and particulars in themselves vastly varying in Goodness and Perfection one from another as the parts of the Body do . And so for Times and Ages , every season of the year yield disserent Commodities : nor are we to expect Roses in Winter , nor Apples and Apricocks in Spring . Now the infinite and incomprehensible Wisdom of God comprehending the whole entire Scene of his Providence , and what references there are of one thing to another , that this must be thus and thus , because such and such things preceded ; and because such things are , such and such must be consequent ; which things past and to come lie not under our eye : I say , if this hasty Writer had considered this , he need not have been driven to such a rude solution of this present Problem , why the Messiah came no sooner into the World , viz. Merely because God willed it should be so , though it had been far better if it had been otherwise ; but he would have roundly confessed , that undoubtedly this was the best time and the fittest , though it was past his reach to discover the reasons of the fitness thereof . This as it had been the more modest , so it had been the more solid solution of this hard Problem . I but then it had not put a bar to this irrefragable Argument from the Goodness of God , for proving Pre-existence : Which he is perswaded in his own Conscience is no less than a demonstration , unless it be acknowledged that the Will of God has a Supremacy over his Goodness ; and therefore in spight to that abhorred Dogma of Pre-existence , he had rather broach such wild stuff against the glory of God , than not to purchase to himself the sweet conceit of a glorious victory over such an Opinion that he has taken a groundless toy against , and had rather adventure upon gross Blasphemies than entertain it . The devout Psalmist , Psal . 36. speaking of the Decrees of God and his Providence over the Creation , Thy righteousness , says he , is as the great mountains , thy judgments are a great deep . And St. Paul , Rom. 11. after he has treated of intricate and amazing points , cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments , and his ways past finding out ! Now according to the rudeness of our young Writer , there is no such depth of Wisdom , or unsearchableness in the Judgments and Decrees of God and his Providences in the World that most amaze us , but the reasons of them lie very obvious and shallow . Where we fancy that things might have been better otherwise , ( though of never so grand import , as the coming of the Messiah is ) it is easily resolved into the Supremacy of the Will of God , which it has over his Wisdom and Goodness . He willed it should be so , because he would it should be so , though it had been sar better if the Messiah had come sooner . But see the difference betwixt an inspired Apostle , and a young hot-headed Theologist : This latter resolves these unsearchable and unintelligible Decrees of God and passages of Providence , into the mere Will of God , lording it over the Divine Wisdom and Goodness : But the Apostle , by how much more unsearchable his Judgments and Decrees are , and the ways of his Providence past finding out , the greater he declares the depth of the richness of his Wisdom , which is so ample , that it reaches into ways and methods of doing for the best beyond the Understandings of men . For most assuredly , while the depth of the Wisdom of God is acknowledged to carry on the ways of Providence , it must be also acknowledged that it acts like itself , and chuseth such ways as are best , and most comporting with the Divine Goodness ; or else it is not an act of Wisdom , but of Humour or Oversight . But it may be the Reader may have the curiosity to hear briefly what those great Arguments are , that should induce this young Writer so confidently to pronounce , that it had been far better that the Messiah should have come in the Infancy of the World , than in the times he came . The very quintessence of the force of his arguing extracted out of the verbosity of his affected style , is neither more nor less than this : That the World be●ore the coming of Christ , who was to be the Light of the World , was in very great Darkness ; and therefore the sooner he came , the better . But to break the assurance of this Arguer for the more early coming o● Christ , First , we may take notice out of himself , chap. 3. That the Light of Nature is near akin not onely to the Mosaick Law , but to the Gospel itself ; and that even then there were the assistances of the Holy Ghost to carry men on to such vertuous Accomplishments as might avail them to eternal Salvation . This he acknowledges probable , and I have set it down in his own words . Whence considering what a various Scene of things there was to be ●rom the Fall of Adam to the end of the World , it became the great and wise Dramatist not to bring upon the Stage the best things in the first Act , but to carry on things pompously and by degrees ; something like that Saying of Elias , Two thousand years under the Light of Nature , two thousand under the Law , and then comes the Nativity of the Messiah , and after a due space the happy Millennium , and then the Final Judgment , the compleated Happiness of the Righteous in Heaven , and the Punishment of the Wicked in Hell-fire . But to hasten too suddenly to the best , is to expect Autumn in Spring , and Virility or Old Age in Infancy or Childhood , or the Catastrophe of a Comedy in the first Act. Secondly , we may observe what a weak Disprover he is of Pre-existence , which like a Gyant would break in upon him , were it not that he kept him out by this false Sconce of the Supremacy of the Divine Will over his Wisdom and Goodness ; which Conceit , how odious and impious it is , has been often enough hinted already . But letting Pre-existence take place , and admitting that there is , according to Divine Providence , an orderly insemination of lapsed Souls into humane Bodies , through the several Ages of the World , whose lapses had several circumstantial differences , and that men therefore become differently fitted Objects of Grace and Favour ; how easie is it to conceive God according to the fitnesses of the generality of Souls in such or such periods of times , as it was more just , agreeable , or needful for them , so and in such measures to have dispensed the Gifts of his ever-watchful and all-comprehending Providence to them , for both time and place . This one would think were more tolerable than to say , That God wills merely because he wills ; which is the Character of a frail Woman , rather than of a God , or else , as this Writer himself acknowledges , of a Fiend or Devil . For such , says he , is God in the rest of his Attributes , if you seclude his Goodness . What then is that action which proceeds onely from that part from which Goodness is secluded ? So that himself has dug down the Sconce he would entrench himself in , and lets Pre-existence come in upon him , whether he will or no , like an armed Giant ; whom let him abhor as much as he will , he is utterly unable to resist . And thirdly and lastly , Suppose there were no particular probable account to be given by us , by reason of the shortness of our Understandings , and the vast fetches of the all-comprehensive Providence of God , why the coming of the Messiah was no earlier than it was ; yet according to that excellent Aphorism in Morality and Politicks , Optimè praesumendum est de Magistratu , we should hope , nay be assured it was the best that he came when he did , it being by the appointment of the infinite good and all-wise God , and cry out with St. Paul , Oh the depth of the riches of both the wisdom and knowledge of God! How unsearchable are his judgments , and his ways past finding out ! And in the Psalmist , Thy judgments are like a great deep , O Lord , thou preservest man and , beast . And so acknowledge his Wisdom and Goodness in the ordering his Creatures , even there where his ways are to our weak and scant Understandings most inexplicable and unsearchable . Which Wisdom and Goodness as we have all reason to acknowledge in all matters , so most of all in matters of the greatest concernment , that there most assuredly God wills not thus or thus merely because he wills , but because his Wisdom discerns that it is for the best . And this is sufficient to shew the weakness of this third Evidence for proving the Supremacy of the Divine Will over his Wisdom and Goodness . His fourth Evidence is , The Perpetuity of Hell , and interminableness of those Tortures which after this life vex the Wicked . For , says he , had the penalties of mens sins here been rated by pure Goodness , free and uncontrouled by any other principle , it is not probable that they should have been punished by an eternal Calamity , the pleasures of them being so transient and fugitive . Thus he argues , and almost in the very same words ; and therefore concludes , that the authority of Gods Will interposed , and pro suo jure , having the Supremacy over his Goodness , over-swayed the more benign Decree ; and Will , because it would have it so , doomed sinners to these eternal Torments . But I would ask this Sophister , Did the Will of God in good earnest sentence sinners thus in Decree , merely because he willed it , not because it was either good or just ? What a black and dismal Reproach is here cast upon the Divine Majesty ! That he sentences sinners thus because he will , not because it is just . The sence whereof is , So he will do , right or wrong . But the Patriarch Abraham was of another mind , Shall not the Judge of the whole Earth do right ? This he said even to Gods face , as I may so speak . Wherefore God doing nothing but what is just , does nothing but what is also good . For Justice is nothing but Goodness modified . Nor is it asserted by those that make Goodness the measure of Gods Providence , that the modification and moderation thereof is not by his Wisdom and Justice . So that this Sophister puts [ pure ] to Goodness , merely to obscure the sence , and put a Fallacy upon his Reader . The sins of men here are not rated by pure Goodness , but by that modification of Goodness which is termed Justice ; which is not a distinct principle from Goodness , but a branch thereof , or Goodness it self under such a modification , not mere Will acting because it will , right or wrong , good or evil . Wherefore the state of the Question is not , whether the eternal Torments of Hell are consistent with the pure Goodness of God , but with his Justice . But if they are eternal merely from his Will , without any respect to Justice , his Will does will what is infinitely beyond the bounds of what is just , because endless is infinitely beyond that which has an end . Such gross Absurdities does this Opposer of Pre-existence run into , to fetch an Argument from the supposititious Supremacy of the Will of God over his Wisdom and Goodness . But as touching the Question rightly proposed , whether the Perpetuity of Hell to sinners consists with the Justice of God , a man ought to be chary and wary how he pronounces in this point , that he slip not into what may prove disadvantageous to the Hearer . For there are that will be scandalized , and make it serve to an ill end , whether one declare for eternal Torments of Hell , or against them . Some being ready to conclude from their Eternity , that Religion itself is a mere Scarecrow that frights us with such an incredible Mormo ; others to indulge to their Pleasures , because the Commination is not frightful enough to deter them from extravagant Enjoyments , if Hell Torments be not eternal . But yet I cannot but deem it a piece of great levity in him that decided the Controversie , as the complesant Parson did that about the May-pole ; they of his Parish that were for a May-pole , let them have a May-pole ; but they that were not for a May-pole , let them have no May-pole . But this in sobriety one may say , that the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture is indifferent to signifie either that which is properly everlasting , or that which lasts a long time . So that by any immediate infallible Oracle , we are not able to pronounce for the Eternity or Perpetuity of Hell-torments . And the Creeds use the phrase of Scripture , and so some may think that they have the same latitude of interpretation . But it is the safest to adhere to the sence of the Catholick Church , for those that be bewilder'd in such Speculations . But what the Writer of No-Pre-existence argues from his own private Spirit , though it be not inept , yet it is not over-firm and solid . But that the Penancies of Reprobates are endless , I shall ever thus perswade my self , saith he , either the Torments of Hell are eternal , or the Felicities of Heaven are but temporary ( which I am sure they shall never be : ) for the very same word that is used to express the permanence of the one , measures out the continuance of the other ; and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes everlasting life , a blessedness that shall never end , ( Mat. 25. ult . ) what can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse signifie , but perpetual punishment , a misery that shall never cease ? This is pretty handsomly put together , but as I said , does not conclude firmly what is driven at . For it being undeniably true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well that which onely is of a long continuance , as what is properly everlasting ; and it being altogether rational , that when words have more significations than one , that signification is to be applied that is most agreeable to the subject it is predicated of , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that higher sence of property and absolutely everlasting , not being applicable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but upon this Writers monstrous supposition that the Will of God has a Supremacy over his Wisdom , Goodness , and Justice ( as if the righteous God could act against his own Conscience , which no honest man can do ) it is plain , that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie properly everlasting , that there is no necessity that it should signifie so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but have that other signification of long continuance , though not of everlastingness , and that continuance so long , as if considered , would effectually rouze any man out of his sins ; and Eternity not considered , will not move him . This one would think were enough to repress the confidence of this young Writer . But I will adde something more out of his fellow Anti-Pre-existentiary . That Comminations are not , though Promises be obligatory . Forasmuch as in Comminations the Comminator is the Creditor , and he that is menaced the Debtor that owes the punishment ( with which that Latine Phrase well agrees , dare poenas ) but in Promises , he that promiseth becomes Debtor , and he to whom the Promise is made , Creditor . Whence the Promiser is plainly obliged to make good his Promise , as being the Debtor : But the Comminator , as being the Creditor , is not obliged to exact the punishment , it being in the power of any Creditor to remit the Debt owing him if he will. Wherefore in this Commination of eternal fire , or everlasting punishment , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie here properly everlasting , as well as in everlasting life , yet because this latter is a Promise , the other onely a Commination , it does not follow , that as surely as the Righteous shall be rewarded with everlasting life , so surely shall the Wicked be punished with everlasting fire , in the most proper and highest extent of the signification of the word . Because God in his Comminations to the Wicked is onely a Creditor , and has still a right and power to remit either part or the whole Debt ; but to the Righteous , by vertue of his Promise , he becomes a Debtor , and cannot recede , but must punctually keep his word . To all which I adde this Challenge : Let this Writer , or any else if they can , demonstrate that a Soul may not behave herself so perversely , obstinately , and despightfully against the Spirit of Grace , that she may deserve to be made an everlasting Hackstock of the Divine Nemesis , even for ever and ever . And if she deserve it , it is but just that she have it ; and if it be just , it is likewise good . For Justice is nothing else but Goodness modified in such sort , as Wisdom and sense of Decorum sees fittest . But the Election of Wisdom being always for the best , all things considered , it is plain that Justice and the execution thereof , is for the best ; and that so Goodness , not mere Will upon pretence of having a Supremacy over Goodness , would be the measure of this sentencing such obdurate sinners to eternal punishment . And this eternal punishment as it is a piece of vindicative Justice upon these obdurate sinners , so it naturally contributes to the establishment of the Righteous in their Celestial Happiness . Which , this Opposer of Pre-existence objects somewhere , if Souls ever fell from , they may fall from it again . But these eternal Torments of Hell , if they needed it , would put a sure bar thereto . So that the Wisdom and Goodness also of God is upon this account concerned in the eternal punishments of Hell , as well as his Justice . That it be to the unreclaimable , as that Orphick Hemistichium calls it , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The fifth and last forcible Argument , as he calls them , for the proving the Soveraignty of Gods Will over his Goodness , is this . If Gods Goodness , saith he , be not under the command of his Will , but does always what is best , why did it not perpetuate the Station of Pre-existent Souls , and hinder us ( if ever we were happy in a sublimer state ) from lapsing into these Regions of Sin and Death ? But who does not at first sight discern the weakness of this Allegation ? For it is plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an absurd thing , and contrary to Reason , to create such a species of Being , whose nature is free and mutable , and at the first dash to dam up or stop the exercise of that freedom and capacity of change , by confining it to a fixt Station . As ridiculous as to suppose a living Creature made with wings and feet , and yet that the Maker thereof should take special care it should never slie nor go . And so likewise , that the mere making of such an Order of Beings as have a freedom of Will , and choice of their Actions , that this is misbecoming the Goodness of God , is as dull and idiotical a conceit , and such as implies that God should have made but one kind of Creature , and that the most absolutely and immutably happy that can be , or else did not act according to his Goodness , or for the best : Which is so obvious a Falshood , that I will not confute it . But it is not hard to conceive that he making such a free-willed Creature as the Souls of men , simul cum mundo condito , and that in an happy condition , and yet not ●ixing them in that Station , may excellently well accord with the Soveraignty of his Goodness , nor any one be constrained to have recourse to the Supremacy of his Will over his Goodness , as if he did it because he would do it , and not because it was best . For what can this freedom of Will consist in so much as in a temptableness by other Objects that are of an inferiour nature , not so divine and holy as the other , to which it were the security of the Soul to adhere with all due constancy , and therefore her duty . But in that she is temptable by other Objects , it is a signe that her present enjoyment of the more Divine and Heavenly Objects , are not received of her according to their excellency , but according to the measure and capacity of her present state , which though very happy , may be improved at the long run , and in an orderly series of times and things , whether the Soul lapse into sin or no. For accession of new improvements increaseth Happiness and Joy. Now therefore , I say , suppose several , and that great numbers , even innumerable myriads of pre-existent Souls , to lapse into the Regions of Sin and Death , provided that they do not sin perversely and obstinately , nor do despight to the Spirit of Grace , nor refuse the advantageous offers that Divine Providence makes them even in these sad Regions , why may not their once having descended hither tend to their greater enjoyment , when they shall have returned to their pristine Station ? And why may not the specifical nature of the Soul be such , that it be essentially interwoven into our Being , that after a certain period of times or ages , whether she sin or no , she may arrive to a fixedness at last in her heavenly Station with greater advantage to such a Creature , than if she had been fixed in that state at first . The thing may seem least probable in those that descend into these Regions of Sin and Mortality . But in those that are not obstinate and refractorie , but close with the gracious means that is offered them for their recoverie , their having been here in this lower State , and retaining the memorie ( as doubtless they do ) of the transactions of this Terrestrial Stage , it naturally enhances all the enjoyments of the pristine felicitie they had lost , and makes them for ever have a more deep and vivid resentment of them . So that through the richness of the Wisdom and Goodness of God , and through the Merits and conduct of the Captain of their Salvation , our Saviour Jesus Christ , they are , after the strong conflicts here with sin and the corruptions of this lower Region , made more than Conquerours , and greater gainers upon the losses they sustained before from their own folly . And in this most advantageous state of things , they become Pillars in the Temple of God , there to remain for ever and ever . So that unless straying Souls be exceedingly perverse and obstinate , the exitus of things will be but as in a Tragick Comedy , and their perverseness and obstinacie lies at their own doors : for those that finally miscarrie , whose number this confident Writer is to prove to be so considerable that the enhanced happiness of the standing part of pre-existent Souls and the recovered does not far preponderate the infelicitie of the others condition . Which if he cannot do , as I am confident he cannot , he must acknowledge , That God in not forcibly fixing pre-existent Souls in the state they were first created , but leaving them to themselves , acted not from the Supremacy of his Will over his Goodness , but did what was best , and according to that Soveraign Principle of Goodness in the Deitie . And now for that snitling Dilemma of this eager Opposer of Pre-existence , touching the freedom of acting and mutabilitie in humane Souls , whether this mutabilitie be a Specifick properly and essential to them , or a separable Accident . For if it were essential , says he , then how was Christ a perfect man , his humane nature being ever void of that lapsabilitie which is essential to humanitie ? and how come men to retain their specifick nature still , that are translated to Celestial happiness , and made unalterable in the condition they then are ? To this I answer , That the Pre-existentiaries will admit , that the Soul of the Messiah was created as the rest , though in an happie condition , yet in a lapsable ; and that it was his peculiar merit , in that he so faithfully , constantly , and entirely adhered to the Divine Principle , incomparably above what was done by others of his Classis , notwithstanding that he might have done otherwise ; and therefore they will be forward to extend that of the Author to the Hebrews , chap. 1. v. 8. ( Thy Throne , O God , is for ever and ever , the Scepter of Righteousness is the Scepter of thy Kingdom . Thou hast loved Righteousness , and hated Iniquity ; therefore God , even thy God , hath anointed thee with the Oyl of Gladness above thy Fellows ) to his behaviour in his pre-existent state , as well as in this . And whenever the Soul of Christ did exist , if he was like us in all things , sin onely excepted , he must have a capacitie of sinning , though he would not sin ; that capacitie not put into act being no sin , but an Argument of his Vertue , and such as if he was always devoid of , he could not be like us in all things , sin onely excepted . For posse peccare non est peccatum . And as for humane Souls changing their Species in their unalterable heavenly happiness , the Species is not then changed , but perfected and compleated ; namely , that facultie or measure of it in their Plastick , essentially latitant there , is by the Divine Grace so awakened , after such a series of time and things , which they have experienced , that now they are ●irmly united to an heavenly Body or ethereal Vehicle for ever . And now we need say little to the other member of the Dilemma , but to declare , that free will , or mutability in humane Souls , is no separable Accident , but of the essential contexture of them ; so as it might have its turn in the series of things . And how consistent it was with the Goodness of God and his Wisdom , not to suppress it in the beginning , has been sufficiently intimated above . Wherefore now forasmuch as there is no pretext that either the Wisdom or Justice of God should streighten the time of the creation of humane Souls , so that their existence may not commence with that of Angels , or of the Universe , and that this figment of the Supremacy of Gods mere Will over his other Attributes is blown away , it is manifest that the Argument for the Pre-existence of Souls drawn from the Divine Goodness , holds firm and irrefragable against whatever Opposers . We have been the more copious on this Argument , because the Opposer and others look upon it as the strongest proof the Pre existentiaries produce for their Opinion . And the other Party have nothing to set against it but a fictitious Supremacy of the Will of God over his Goodness and other Attributes . Which being their onely Bulwark , and they taking Sanctuary nowhere but here , in my apprehension they plainly herein give up the cause , and establish the Opinion which they seem to have such an antipathy against . But it is high time now to pass to the next Chapter . Chap. 10. p. 75. To have contracted strong and inveterate habits to Vice and Lewdness , and that in various manners and degrees , &c. To the unbyassed this must needs seem a considerable Argument , especially when the Parties thus irreclaimably profligate from their Youth , some as to one Vice , others to another , are found such in equal circumstances with others , and advantages , to be good ; born of the same Parents , educated in the same Family , and the like . Wherefore having the same bodily Extraction , and the same advantages of Education , what must make this great difference as they grow up in the Body , but that their Souls were different before they came into it ? And how should they have such a vast difference in the proclivity to Vice , but that they lived before in the state of Pre-existence , and that some were much deeper in rebellion against God and the Divine Reason , than others were , and so brought their different conditions with them into these Terrestrial Bodies ? Pag. 75. Then how a Swallow should return to her òld trade of living after her Winter sleep , &c. Indeed the Swallow has the advantages of Memory , which the incorporate Soul has not in her incorporation into a Terrestrial Body after her state of Silence . But the vital inclinations , which are mainly if not onely fitted in the Plastick , being not onely revived , but ( signally vitious of themselves ) revived with advantage , by reason of the corruption of this coarse earthly Body into which the Soul is incorporate , they cannot fail of discovering themselves in a most signal manner , without any help of memory , but from the mere pregnancie of a corrupt Body , and formerly more than ordinarily debauched Plastick in the state of Pre-existence . Pag. 76. Whenas others are as fatally set against the Opinions , &c. And this is done , as the ingenious Author takes notice , even where neither Education nor Custom have interposed to sophisticate their Judgments or Sentiments . Nay , it is most certain , that they sometime have Sentiments and entertain Opinions quite contrary to their Education . So that that is but a slight account , to restore this Phaenomenon into Education and Custom , whenas Opinions are entertained and stiffly maintained in despight of them . This I must confess implies that the aerial Inhabitants philosophize , but conjecturally onely , as well as the Inhabitants of the Earth . And it is no wonder that such Spirits as are lapsed in their Morals , should be at a loss also in their Intellectuals ▪ and though they have a desire to know the truth in Speculations , it suiting so well with their pride , that yet they should be subject to various errours and hallucinations as well as we , and that there should be different , yea opposite Schools of Philosophie among them . And if there be any credit to be given to Cardans story of his Father Facius Cardanus , things are thus de facto in the aereal Regions . And two of the Spirits which Facius Cardanus saw in that Vision ( left upon Record by him , and of which he often told his Son Hieronymus while he was living ) were two Professors of Philosophie in different Academies , and were of different Opinions ; one of them apertly professing himself to be an Aven-Roist . The story is too long to insert here . See Dr. H. Moore his Immortality of the Soul , book 3. chap. 17. So that lapsed Souls philosophizing in their Aerial State , and being divided into Sects , and consequently maintaining their different or opposite Opinions with heat and affection which reaches the Plastick , this may leave a great propension in them to the same Opinions here , and make them almost as prone to such and such Errours , as to such and such Vices . This , I suppose , the ingenious Author propounds as an Argument credible and plausible , though he does not esteem it of like force with those he produced before . Nor does his Opposer urge any thing to any purpose against it . The main thing is , That these Propensities to some one Opinion are not universal , and blended with the constitution of every person , but are thin sown ▪ and grow up sparingly . Where there are five , says he , naturally bent to any one Opinion , there are many millions that are free to all . If some , says he , descend into this life big with aptnesses and proclivities to peculiar Theories , why then should not all , supposing they pre-existed together , do the like ? As if all in the other Aereal State were Professors of Philosophie , or zealous Followers of them that were . The solution of this difficulty is so easie , that I need not insist on it . Pag. 78. Were this difference about sensibles , the influence of the body might then be suspected for a cause , &c. This is very rationally alleadged by our Author , and yet his Antagonist has ▪ the face from the observation of the diversity of mens Palates and Appetites , of their being differently affected by such and such strains of Musick , some being pleased with one kind of Melodie , and others with another , some pl●ased with Aromatick Odours , others offended with them , to reason thus : If the Bodie can thus cause us to love and dislike Sensibles , why not as well to approve and dislike Opinions and Theories ? But the reason is obvious why not ; because the liking or disliking of these Sensibles depends upon the grateful or ungrateful motion of the Nerves of the Bodie , which may be otherwise constituted or qualified in some complexions than in other some But for Philosophical Opinions and Theories ' what have they to do with the motion of the Nerves ? It is the Soul herself that judges of those abstractedly from the Senses , or any use of the Nerves or corporeal Organ . If the difference of our Judgment in Philosophical Theories be resolvible into the mere constitution of our Bodie , our Understanding itself will hazard to be resolved into the same Principle also : And Bodie will prove the onely difference betwixt Men and Brutes . We have more intellectual Souls because we have better Bodies , which I hope our Authors Antagonist will not allow . Pag. 78. For the Soul in her first and pure nature has no Idiosyncrasies , &c. Whether there may not be certain different Characters proper to such and such Classes of Souls , but all of them natural and without blemish , and this for the better order of things in the Universe , I will not rashly decide in the Negative . But as the Author himself seems to insinuate , if there be any such , they are not such as fatally determine Souls to false and erroneous apprehensions . For that would be a corruption and a blemish in the very natural Character . Wherefore if the Soul in Philosophical Speculations is fatally determined to falshood in this life , it is credible it is the effect of its being inured thereto in the other . Pag. 79. Now to say that all this variety proceeds primarily from the mere temper of our Bodies , &c. This Argument is the less valid for Pre-existence , I mean that which is drawn from the wonderful variety of our Genius's , or natural inclinations to the employments of life , because we cannot be assured but that the Divine Providence may have essentially , as it were , impressed such Classical Characters on humane Souls , as I noted before . And besides , if that be true which Menander says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That every man , as soon as he is born , has a Genius appointed him to be his Instructer and Guide of his Life : That some are carried with such an impetus to some things rather than others , may be from the instigations of his assisting Genius . And for that Objection of the Author's Antagonist against his Opinion touching those inclinations to Trades , ( which may equally concern this Hypothesis of Menander ) that it would then be more universal , every one having such a Genius ; this truth may be smothered by the putting young people promiscuously to any Trade , without observing their Genius . But the Chineses suppose this truth , they commonly shewing a Child all the Employs of the Citie , that he may make his own choice before they put him to any . But if the Opinion of Menander be true , that every man has his guardian Genius , under whose conduct he lives ; the Merchant , the Musician , the Plowman , and the rest ; it is manifest that these Genii cannot but receive considerable impressions of such things as they guide their Clients in . And pre-existent Souls in their aereal estate being of the same nature with these Daemons or Genii , they are capable of the same Employment , and so tincture themselves deep enough with the affairs of those parties they preside over . And therefore when they themselves , after the state of Silence , are incorporated into earthly Bodies , they may have a proneness from their former tincture to such methods of life as they lived over whom they did preside . Which quite spoils the best Argument our Author's Antagonist has against this Topick ; which is , That there are several things here below which the Geniusses of men pursue and follow with the hottest chase , which have no similitude with the things in the other state , as Planting , Building , Husbandrie , the working of Manufactures , &c. This best Argument of his , by Menander's Hypothesis , which is hard to confute , is quite defeated . And to deny nothing to this Opposer of Pre-existence which is his due , himself seems unsatisfied , in resolving these odd Phaenomena into the temper of Bodie . And therefore at last hath recourse to a secret Causality , that is , to he knows not what . But at last he pitches upon some such Principle as that whereby the Birds build their Nest , the Spider weaves her Webs , the Bees make their Combs , &c. Some such thing he says ( though he cannot think it that prodigious Hobgoblin the Spirit of Nature ) may produce these strange effects , may byass also the fancies of men in making choice of their Employments and Occupations . If it be not the Spirit of Nature , then it must be that Classical Character I spoke of above . But if not this , nor the preponderancies of the Pre-existent state , nor Menander's Hypothesis , the Spirit of Nature will bid the fairest for it of any besides , for determining the inclinations of all living Creatures in these Regions of Generation , as having in itself vitally , though not intellectually , all the Laws of the Divine Providence implanted into its essence by God the Creator of it . And speaking in the Ethnick Dialect , the same description may belong to it that Varro gives to their God Genius . Genius est Deus qui proepositus est , ac vim habet omnium rerum gignendarum , and that is the Genius of every Creature that is congenit to it in vertue of its generation . And that there is such a Spirit of Nature ( not a God , as Varro vainly makes it , but an unintelligent Creature ) to which belongs the Nascency or Generation of things , and has the management of the whole matter of the Universe , is copiously proved to be the Opinion of the Noblest and Ancientest Philosophers , by the learned Dr. R. Cudworth in his System of the Intellectual World , and is demonstrated to be a true Theorem in Philosophie by Dr. H. Moore in his Euchiridion Metaphysicum , by many , and those irrefutable Arguments ; and yet I dare say both can easily pardon the mistake and bluntness of this rude Writer , nor are at all surprized at it as a Noveltie , that any ignorant rural Hobthurst should call the Spirit of Nature ( a thing so much beyond his capacitie to judge of ) a prodigious Hobgoblin . But to conclude , be it so that there may be other causes besides the pristine inurements of the Pre-existent Soul , that may something forcibly determine her to one course of life here , yet when she is most forcibly determined , if there be such a thing as Pre-existence , this may be rationally supposed to concur in the efficiencie . But that it is not so strong an Argument as others to prove Pre-existence , I have hinted alreadie . Pag. 79. For those that are most like in the Temper , Air , Complexion of their Bodies , &c. If this prove true , and I know nothing to the contrarie , this vast difference of Genius's , were it not for the Hypothesis of their Classical Character imprinted on Souls at their very creation , would be a considerably tight Argument . But certainly it is more honest than for the avoiding Pre-existence to resolve the Phaenomenon into a secret Causality , that is to say , into one knows not what . Pag. 82. There being now no other way left but Pre-existence , &c. This is a just excuse for his bringing in any Argument by way of overplus that is not so apodictically concluding . If it be but such as will look like a plausible solution of a Phaenomenon ( as this of such a vast difference of Genius's ) Pre-existence once admitted , or otherwise undeniably demonstrated , the proposing thereof should be accepted with favour . Chap. 11. pag. 85. And we know our Saviour and his Apostles have given credit to that Translation , &c. And it was the authentick Text with the Fathers of the Primitive Church . And besides this , if we read according to the Hebrew Text , there being no object of Job's knowledge expressed , this is the most easie and natural sence : Knowest thou that thou wast then , and that the number of thy days are many ? This therefore was reckoned amongst the rest of his ignorances , that though he was created so early , he now knew nothing of it . And this easie sence of the Hebrew Text , as well as that Version of the Septuagint , made the Jews draw it in to the countenancing of the Tradition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Pre-existence of Souls , as Grotius has noted of them . Pag. 85. As reads a very credible Version . R. Menasse Ben Israel reads it so : [ I gave thee Wisdom , ] which Version , if it were sure and authentick , this place would be fit for the defence of the Opinion it is produced for . But no Interpreters besides , that I can find , following him , nor any going before him , whom he might follow , I ingenuously confess the place seems not of force enough to me to infer the conclusion . He read , I suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel , whence he translated it , Indidi tibi Sapientiam ; but the rest read it in Cal. Pag. 86. And methinks that passage of our Saviours Prayer , Father , glorifie me with the glorie I had before the World began , &c. This Text , without exceeding great violence , cannot be evaded . As for that of Grotius interpreting [ that I had ] that which was intended for me to have , though it make good sence , yet it is such Grammar as that there is no School-boy but would be ashamed of it ; nor is there , for all his pretences , any place in Scripture to countenance such an extravagant Exposition by way of Parallelism , as it may appear to any one that will compare the places which he alleadges , with this ; which I leave the Reader to do at his leisure . Let us consider the Context , Joh. 17. 4. I have glorified thee upon earth , during this my Pilgrimage and absence from thee , being sent hither by thee . I have finished the work which thou gavest me to do , and for the doing of which I was sent , and am thus long absent . And now , O Father , glorifie me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud teipsum , in thine own presence , with the glorie which I had before the world was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud te , or in thy presence . What can be more expressive of a Glorie which Christ had apud Patrem , or at his Fathers home , or in his presence before the world was , and from which for such a time he had been absent ? Now for others that would salve the business by communication of Idioms , I will set down the words of an ingenious Writer that goes that way : Those Predicates , says he , that in a strict and vigorous acception agreed onely to his Divine Nature , might by a communication of Idioms ( as they phrase it ) be attributed to his Humane , or at least to the whole Person compounded of them both , than which nothing is more ordinarie in things of a mixt and heterogeneous nature , as the whole man is stiled immortal from the deathlessness of his Soul : thus he . And there is the same reason if he had said that man was stiled mortal ( which certainly is far the more ordinarie ) from the real death of his Bodie , though his Soul be immortal . This is wittily excogitated . But now let us apply it to the Text , expounding it according to his communication of Idioms , affording to the Humane Nature what is onely proper to the Divine , thus . Father , glorifie me [ my Humane Nature ] with the glorie that I [ my Divine Nature ] had before the world was . Which indeed was to be the Eternal , Infinite , and Omnipotent brightness of the Glory of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Glory which his Divine Nature had before the World was . But how can this Humane Nature be glorified with that Glory his Divine Nature had before the world was , unless it should become the Divine Nature , that it might be said to have pre-existed ? ( But that it cannot be . For there is no confusion of the Humane and Divine Nature in the Hypostasis of Christ : ) Or else because it is hypostatically united with the Divine Nature ; but if that be the Glory , that he then had already , and had it not ( according to the Opposers of Pre-existence ) before the world was . So we see there is no sence to be made of this Text by communication of Idioms , and therefore no sence to be made of it without the Pre-existence of the Humane Nature of Christ . And if you paraphrase [ me ] thus , My Hypostasis consisting of my Humane and Divine Nature , it will be as untoward sence . For if the Divine Nature be included in [ me ] then Christ prays for what he has aleady , as I noted above . For the Glory of the eternal Logos from everlasting to everlasting , is the same , as sure as he is the same with himself . Pag. 86. By his expressions of coming from the Father , descending from Heaven , and returning thither again , &c. I suppose these Scriptures are alluded to , John 3. 13. 6. 38. 16. 28. I came down from Heaven not to do my own will , but the will of him that sent me . I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . Whereupon his Disciples said unto him , Lo now speakest thou plainly , and speakest no Parable . But it were a very great Parable , or Aenigm , that one should say truly of himself , that he came from Heaven , when he never was there . And as impossible a thing is it to conceive how God can properly be said to come down from Heaven , who is alwaies present every where . Wherefore that in Christ which was not God , namely his Soul , or Humane Nature , was in Heaven before he appeared on Earth , and consequently his Soul did pre-exist . Nor is there any refuge here in the communication of Idioms . For that cannot be attributed to the whole Hypostasis , which is competent to neither part that constitutes it . For it was neither true of the Humane Nature of Christ , if you take away Pre-existence , nor of the Divine , that they descended from Heaven , &c. And yet John 3. 13 , 14. where Christ prophesying of his Crucifixion and Ascension , saith , No man hath ascended up to Heaven , but he that came down from Heaven , even the Son of man , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] who was in Heaven . So Erasmus saith , it may be rendred a Participle of the present tense , having a capacity to signifie the time past , if the sence require it , as it seems to do here . Qui erat in Coelo , viz. antequam descenderat . So Erasmus upon the place . Wherefore these places of Scripture touching Christ being such inexpugnable Arguments of the Pre-existence of the Soul of the Messiah ; the Writer of No Pre-existence , methinks , is no where so civil or discreet as in this point . Where , he saies , he will not squabble about this , but readily yield that the Soul of Christ was long extant before it was incarnate . But then he presently flings dirt upon the Pre-existentiaries , as guilty of a shameful presumption and inconsequence , to conclude the Pre-existence of all other Humane Souls from the Pre-existence of his . Because he was a peculiar favourite of God , was to undergo bitter sufferings for Mankind ; and therefore should enjoy an happy Pre-existence for an Anti-praemium . And since he was to purchase a Church with his own most precious Bloud , it was fit he should pre-exist from the beginning of the world , that he might preside over his Church as Guide and Governour thereof ; which is a thing that cannot be said of any other soul beside . This is a device which , I believe , the Pre-existentiaries , good men , never dreamt of , but they took it for granted , that the creation of all Humane Souls was alike , and that the Soul of Christ was like ours in all things , sin onely excepted ; as the Emperour Justinian , in his Discourse to Menas Patriarch of Constantinople , argues from this very Topick to prove the Non-pre-existence of our Souls , from the Non-pre-existence of Christs , he being like us in all things , sin onely excepted . And therefore as to Existence and Essence there was no difference . Thus one would have verily thought to have been most safe and most natural to conclude , as being so punctual according to the declaration of Scripture , and order of things . For it seems almost as harsh and repugnant to give Angelical Existence to a Species not Angelical , as Angelical Essence . For according to them , it belongs to Angels onely to exist a mundo condito , not to Humane souls . Let us therefore see what great and urgent occasions there are , that the Almighty should break this order . The first is , That he may remonstrate the Soul of the Messiah to be his most special Favourite . Why ? That is sufficiently done , and more opportunely , if other souls pre-existed to be his corrivals . But his faithful adhesion above the rest to the Law of his Maker , as it might make him so great a Favourite : so that transcendent priviledge of being hypostatically united with the Godhead , or Eternal Logos , would , I trow , be a sufficient Testimony of Gods special Favour to him above all his fellow Pre-existent Souls . And then , which is the second thing for his Anti-praemial Happiness ( though it is but an Hysteron Proteron , and preposterous conceit , to fancie wages before the work ) had he less of this by the coexistence of other souls with him , or was it not rather the more highly encreased by their coexistencie ? And how oddly does it look , that one solitary Individual of a Species should exist for God knows how many ages alone ? But suppose the soul of the Messiah , and all other souls created together , and several of them fallen , and the Soul of the Messiah to undertake their recovery by his sufferings , and this declared amongst them ; surely this must hugely inhance his Happiness and Glory through all the whole order of Humane souls , being thus constituted or designed Head and Prince over them all . And thus , though he was rejected by the Jews and despised , he could not but be caressed and adored by his fellowsouls above , before his descent to this state of humiliation . And who knows but this might be part at least of that Glory which , he says , he had before the world was ? And which this ungrateful world denied him , while he was in it , who crucified the Lord of life . And as for the third and last , That the Soul of the Messiah was to pre-exist , that he might preside over the Church all along from the beginning of it : What necessity is there of that ? Could not the Eternal Logos and the Ministry of Angels sufficiently discharge that Province ? But you conceive a congruity therein ; and so may another conceive a congruity that he should not enter upon his Office till there were a considerable lapse of Humane Souls which should be his care to recover ; which implies their Pre-existence before this stage of the Earth : And if the Soul of the Messiah , united with the Logos , presided so early over the Church ; that it was meet that other unlapsed souls , they being of his own tribe , should be his Satellitium , and be part of those ministring Spirits that watch for the Churches good , and zealously endeavour the recovery of their sister-souls , under the conduct of the great Soul of the Messiah , out of their captivity of sin and death . So that every way Pre-existence of other souls will handsomly fall in with the Pre-existence of the soul of the Messiah , that there may be no breach of order , wherias there is no occasion for it , nor violence done to the Holy Writ , which expressly declares Christ to have been like to us in all things ( as well in Existence as Essence ) sin onely excepted ; as the Emperour earnestly urges to the Patriarch Menas . Wherefore we finding no necessity of his particular pre-existing , nor convenience , but what will be doubled if other Souls pre-exist with him ; it is plain , if he pre-exist , it is as he is an Humane soul , not as such a particular soul ; and therefore what proves his soul to pre-exist , proves others to pre-exist also . Pag. 87. Since these places have been more diffusely urged in a late discourse to this purpose . I suppose he means in the Letter of Resolution concerning Origen , Where the Author opens the sense of Philip. 2. 6. learnedly and judiciously , especially when he acknowledges Christs being in the form of God , to be understood of his Physical Union with the Divine Logos . Which is the Ancient Orthodox Exposition of the Primitive Fathers , they taking this for one notable Testimony of Scripture , for the Divinity of Christ . Whenas they that understand it Politically of Christs Power and Authority onely , take an excellent weapon out of the hands of the Church wherewith she used to oppose the Impugners of Christs Divinity . But how can Christ being God ( verus Deus , as Vatablus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) empty himself , or any way deteriorate himself as to his Divinity , by being incarnate , and taking upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of the terrestrial Adam ? For every earthly man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle seems to intimate , Rom. 8. 21. as this ingenious Writer has noted ; and the Apostle likewise seems so to expound it in the Text , by adding presently by way of Exegesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was made in the likeness of men ; like that Gen. 5. 3. Adam begot a son in his own likeness , a terrestrial man as himself was . Wherefore the Incarnation of Christ being no exinanition to his Divinity , there was an Humanity of Christ , viz. his Soul , in a glorious state of Pre-existence , to which this voluntary exinanition belonged . Pag. 87. Was it for this mans sin , or his fathers , that he was born blind ? For the avoiding the force of this Argument for proving that Pre-existence was the Opinion of the Jews ; and that Christ when it was so plainly implied in the Question , by his silence , or not reproving it , seemed to admit it , or at least to esteem it no hurtful Opinion : They alledge these two things : First , That these Enquirers having some notions of the Divine Prescience , might suppose that God foreknowing what kind of person this blind man would prove , had antedated his punishment . The other is , That the Enquirers may be conceived to understand the blind mans original sin . So that when they enquired whether the man was born blind for his own or his Parents sin , they might onely ask whether that particular Judgment was the effect of his Parents , or of his own original pravity . This is Camerons . But see what sorced conceits Learned men will entertain , rather than not to say something on a Text. What a distorted and preposterous account is that found , that God should punish men before they sin , because he foresees they will sin ? And he onely produces this example , and a slight one too , That Jeroboams hand was dried up as he stretched it forth to give a sign to apprehend the Prophet . And the other is as fond an account , That God should send such severe Judgments on men for their original Pravity , which they cannot help . And original Pravity being so common to all , it could be no reason why this particular man should be born blind , more than others . Wherefore Grotius far more ingenuously writes thus upon the place : Quoerunt ergo an ipse peccaverit , quia multi Judoeorum credebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animarum . And as our Saviour Christ passed it for an innocent Opinion , so did the Primitive Church , the Book of Wisdom being an allowable book with them , and read in publick , though it plainly declare for Pre-existence , Chap. 8. 20. Chap. 12. p. 93. Therefore let the Reader , if he please , call it a Romantick Scheme , or imaginary Hypothesis , &c. This is very discreetly and judiciously done of the Author , to propose such things as are not necessary members or branches of Pre-existence , and are but at the best conjectural , as no part of that otherwise-useful Theory . For by tacking too fast these unnecessary tufts or tassels to the main Truth , it will but give occasion to wanton or wrathful whelps to worry her , and tug her into the dirt by them . And we may easily observe how greedily they catch at such occasions , though it be not much that they can make out of them , as we may observe in the next Chapter . Chap. 13. pag. 96. Pill . 1. To conceive him as an immense and all-glorious Sun , that is continually communicating , &c. And this as certainly as the Sun does his light , and as restrainedly . For the Suns light is not equally imparted to all subjects , but according to the measure of their capacity . And as Nature limits here in natural things , so does the Wisdom and Justice of God in free Creatures . He imparts to them as they capacitate themselves by improving or abusing their Freedom . Pag. 100. Pill . 3. Be resolved into a Principle that is not meerly corporeal . He suspects that the descent of heavy bodies , when all is said and done , must be resolved into such a Principle . But I think he that without prejudice peruses the Eleventh and Thirteenth Chapters ( with their Scholia ) of Dr. Mores Enchiridion Metaphysicum , will find it beyond suspition , that the Descent of heavy bodies is to be resolved into some corporeal Principle ; and that the Spirit of Nature , though you should call it with the Cabalists by that astartling name of Sandalphon , is no such prodigious Hobgoblin , as rudeness and presumptuous ignorance has made that Buckeram Writer in contempt and derision to call it . Pag. 101. As naturally as the fire mounts , and a stone descends . And as these do not so ( though naturally ) meerly from their own intrinsick nature , but in vertue of the Spirit of the Vniverse ; so the same reason there is in the disposal of Spirits . The Spirit of Nature will range their Plasticks as certainly and orderly in the Regions of the World , as it does the matter it self in all places . Whence that of Plotinus may fitly be understood , That a Soul enveigled in vitiousness , both here and after death , according to her nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thrust into the state and place she is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if she were drawn thither by certain invisible or Magical strings of Natures own pulling . Thus is he pleased to express this power or vertue of the Spirit of Nature in the Universe . But I think that transposition she makes of them is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transvection of them , rather than pulsion or traction . But these are overn●ce Curiosities . Pag. 101. As likely some things relating to the state of Spirits , &c. That is to say , Spirits by the ministry of other Spirits may be carried into such regions as the Spirit of Nature would not have transmitted them to , from the place where they were before , whether for good or evil . Of the latter kind whereof , I shall have occasion to speak more particularly in my Notes on the next Chapter . Pag. 102. Pill . 4. The souls of men are capable of living in other bodies besides terrestrial , &c. For the Pre-existentiaries allow her successively to have lived , first , in an Ethereal body , then in an Aereal ; and lastly , after the state of Silence , to live in a Terrestrial . And here I think , though it be something early , it will not be amiss to take notice what the Anti-pre-existentiaries alledged against this Hypothesis ; for we shall have the less trouble afterwards . First , therefore , they say , That it does not become the Goodness of God to make Mans Soul with a triple Vital Congruity , that will fit as well an Aereal and Terrestrial condition , as an Aethereal . For from hence it appears , that their Will was not so much in fault that they sinned , as the constitution of their Essence : And they have the face to quote the account of Origen , pag. 49. for to strengthen this their first Argument . The words are these : They being originally made with a capacity to joyn with this terrestrial matter , it seems necessary according to the course of nature that they should sink into it , & so appear terrestrial men . And therefore , say they , there being no descending into these earthly bodies without a lapse or previous sin , their very constitution necessitated them to sin . The second Argument is , That this Hypothesis is inconsistent with the bodies Resurrection . For the Aereal bodie immediately succeeding the Terrestrial , and the Aethereal the Aereal , the business is done , there needs no resuscitation of the Terrestrial body to be glorified . Nor is it the same numerical body or flesh still , as it ought to be , if the Resurrection-body be Aethereal . The third is touching the Aereal Body ; That if the soul after death be tyed to an Aereal body ( and few or none attain to the Aethereal immediately after death ) the souls of very good men will be forced to have their abode amongst the very Devils . For their Prince is the Prince of the Air , as the Apostle calls him ; and where can his subjects be , but where he is ? So that they will be enforced to endure the companie of these foul Fiends ; besides all the incommodious changes in the Air , of Clouds , of Vapours , of Rain , Hail , Thunder , tearing Tempests and Storms ; and what is an Image of Hell it self , the darkness of Night will overwhelm them every four and twenty hours . The fourth Argument is touching the Aethereal state of Pre-existence . For if souls when they were in so Heavenly and happy an estate could lapse from it , what assurance can we have , when we are returned thither , that we shall abide in it ? it being but the same Happiness we were in before : and we having the same Plastick with its triple Vital Congruity , as we had before . Why therefore may we not lapse as before ? The fifth and last Argument is taken from the state of Silence . Wherein the Soul is supposed devoid of perception . And therefore their number being many , and their attraction to the place of conception in the Womb being merely Magical , and reaching many at a time , there would be many attracted at once ; so that scarce a Foetus could be formed which would not be a multiform Monster , or a cluster of Humane Foetus's , not one single Foetus . And these are thought such weighty Arguments , that Pre-existence must sink and perish under their pressure . But , I believe , when we have weighed them in the balance of unprejudiced Reason , we shall find them light enough . And truly , for the first ; It is not only weak and slight , but wretchedly disingenuous . The strength of it is nothing but a maimed and fraudulent Quotation , which makes ashew as if the Author of the Account of Origen , bluntly affirmed , without any thing more to do , that souls being originally made with a capacity to joyn with this terrestrial matter , it seems necessary , according to the course of nature , that they should sink into it , and so appear terrestrial men : Whenas if we take the whole Paragraph as it lies , before they cast themselves into this fatal necessity , they are declared to have a freedom of will , whereby they might have so managed their happy Estate they were created in , that they need never have faln . His words are these : What then remains , but that through the faulty and negligent use of themselves , whilst they were in some better condition of life , they rendred themselves less pure in the whole extent of their powers , both Intellectual and Animal ; and so by degrees became disposed for the susception of such a degree of corporeal life , as was less pure , indeed , than the former ; but exactly answerable to their present disposition of Spirit . So that after certain Periods of time they might become far less fit to actuate any sort of body , than the terrestrial ; and being originally made with a capacity to joyn with this too , and in it to exercise the Powers and functions of life , it seems necessary , &c. These are the very words of the Author of the Account of Origen , wherein he plainly affirms , that it was the fault of the Souls themselves , that they did not order themselves then right when they might have done so , that cast them into this terrestrial condition . But what an Opposer of Pre-existence is this , that will thus shamelesly falsifie and corrupt a Quotation of an ingenious Author , rather than he will seem to want an Argument against his Opinion ! Wherefore briefly to answer to this Argument , It does as much become the Goodness of God to create souls with a triple Vital Congruity , as to have created Adam in Paradise with free Will , and a capacity of sinning . To the Second , the Pre-existentiaries will answer , That it is no more absurd to conceive ( nor so much ) that the soul after death hath an Airy body , or it may be some an Ethereal one , than to imagine them so highly happy after death without any body at all . For if they can act so fully and beatifically without any body , what need there be any Resurrection of the body at all ? And if it be most natural to the soul to act in some body , in what a long unnatural estate has Adams soul been , that so many thousand years has been without a body ? But for the soul to have a body , of which she may be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certainly is most natural , or else she will be in an unnatural state after the Resurrection to all Eternitie . Whence it is manifest , that it is most natural for the soul , if she act at all , to have a body to act in . And therefore , unless we will be so dull as to fall into the drouzie dream of the Pyschopannychites , we are to allow the soul to have some kind of body or other till the very Resurrection . But those now that are not Psychopannychites , but allow good Souls the joys and glories of Paradise before the Resurrection of the Body , let them be demanded to what end the soul should have a Resurrection-body ; and what they would answer for themselves , the Pre-existentiaries will answer for their position that holds the Soul has an Aethereal body already , or an Aereal one which may be changed into an Aethereal body . If they will alledge any Concinnity in the business , or the firm promise of more highly compleating our Happiness at the union of our terrestrial bodies with our souls at the Resurrection ; This , I say , may be done as well supposing them to have bodies in the mean time as if they had none . For those bodies they have made use of in the interval betwixt their Death and Resurrection , may be so thin and dilute , that they may be no more considerable than an Interula is to a Royal Robe lined with rich Furrs , and embroidered with Gold. For suppose every mans bodie at the Resurrection framed again out of its own dust , bones , sinews and flesh , by the miraculous Power of God , were it not as easie for these subtile Spirits , as it is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to enter these bodies , and by the Divine Power assisting , so to inactuate them , that that little of their Vehicle they brought in with them , shall no more destroy the individuation of the Body , than a draught of wine drunk in , does the individuation of our body now , though it were , immediately upon the drinking , actuated by the Soul. And the soul at the same instant actuating the whole Aggregate , it is exquisitely the same numerical bodie , even to the utmost curiosity of the Schoolmen . But the Divine Assistance working in this , it is not to be thought that the soul will loose by resuming this Resurrection-body , but that all will be turned into a more full and saturate Brightness and Glory , and that the whole will become an heavenly , spiritual , and truly glorified Body , immortal and incorruptible . Nor does the being thus turned into an heavenly or spiritual Body , hinder it from being still the same Numerical body , forasmuch as one and the same Numerical matter , let it be under what modifications it will , is still the same numerical matter or body ; and it is gross ignorance in Philosophie that makes any conceive otherwise . But a rude and ill-natured Opposer of Pre-existence is not content that it be the same numerical body , but that this same numerical body be still flesh , peevishly and invidiously thereby to expose the Author of the Account of Origen , who , pag. 120. writes thus : That the bodie we now have , is therefore corruptible and mortal , because it is flesh ; and therefore if it put on incorruption and immortality , it must put off it self first , and cease to be flesh . But questionless that ingenious Writer understood this of natural ●lesh and bloud , of which the Apostle declares , That flesh and bloud cannot inherit the Kingdom of God. But as he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a natural body and there is a spiritual body : So if he had made application of the several kinds of Flesh he mentions , of Men , of Beasts , of Fishes , and Birds , he would have presently subjoyned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a natural flesh and there is a spiritual flesh . And 't is this spiritual Flesh to which belongs incorruption and immortality , and which is capable of the Kingdom of Heaven . But for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural flesh , it must put off it self , and cease to be natural flesh , before it can put on immortality and incorruption . So little inconsistency is there of this Hypothesis ( as touching the souls acting in either an Aereal or Aethereal Vehicle , during the interval betwixt the Resurrection and her departure hence ) with the Resurrection of the bodie . But in the mean time , there is a strong bar thereby put to the dull dream of the Psychopanychiles , and other harshnesses also eased or smoothed by it . Now as for the third Argument , which must needs seem a great Scare-crow to the illiterate , there is very little weight or none at all in it . For if we take but notice of the whole Atmosphere , what is the dimension thereof , and of the three Regions into which it is distributed , all these Bugbears will vanish . As for the Dimension of the whole Atmosphere , it is by the skilful reputed about fifty to Italick miles high , the Convex of the middle Region thereof about four such miles , the Concave about half a mile . Now this distribution of the Air into these three Regions being thus made , and the Hebrew tongue having no other name to call the Expansum about us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven , here is according to them a distribution of Heaven into three , and the highest Region will be part of the third Heaven . This therefore premised , I answer , That though the souls of good men after death be detained within the Atmosphere of the Air , ( and the Air it self haply may reach much higher than this Atmosphere that is bounded by the mere ascent of exhalations and vapours ) yet there is no necessity at all that they should be put to those inconveniencies , which this Argument pretends , from the company of Devils , or incommodious changes and disturbances of the Air. For suppose such inconveniencies in the middle and lowest Region , yet the upper Region , which is also part of the third Heaven , those parts are ever calm and serene . And the Devils Principality reaching no further than through the middle and lowest Region next the earth , ( not to advertise that his quarters may be restrained there also ) the souls of the departed that are good , are not liable to be pester'd and haunted with the ungrateful Presence or Occursions of the deformed and grim Retinue , or of the vagrant vassals of that foul Feind , that is Prince of the Air , he being onely so of these lower parts thereof , and the good souls having room enough to consociate together in the upper Region of it . Nor does that promise of our Saviour to the thief on the Cross , that that very day he should be with him in Paradise , at all clash with this Hypothesis of Aereal Bodies , both because Christ by his miraculous power might confer that upon the penitent thief his fellow-sufferer , which would not fall to the share of other penitents in a natural course of things ; and also because this third Region of the Air may be part of Paradise it self : ( In my Fathers house there are many Mansions ) and some learned men have declared Paradise to be in the Air , but such a part of the Air as is free from gross Vapours and Clouds ; and such is the third Region thereof . In the mean time we see the souls of good men departed , freed from those Panick fears of being infested either by the unwelcome company of Fiends and Devils , or incommodated by any dull cloudy obscurations , or violent and tempestuous motions of the Air. Onely the shadowy Vale of the Night will be cast over them once in a Nycthemeron . But what incommodation is that , after the brisk active heat of the Sun in the day-time , to have the variety of the more mild beams of the Moon , or gentle , though more quick and chearful , scintillations of the twinkling Stars ? This variety may well seem an addition to the felicity of their state . And the shadowyness of the Night may help them in the more composing Introversions of their contemplative mind , and cast the soul into ineffably pleasing slumbers and Divine extasies ; so that the transactions of the Night may prove more solacing and beatifick sometimes , than those of the day . Such things we may guess at afar off , but in the mean time be sure , that these good and serious Souls know how to turn all that God sends to them to the improvement of their Happiness . To the fourth Argument we answer , That there are not a few reasons from the nature of the thing that may beget in us a strong presumption that souls recovered into their Celestial Happiness will never again relapse , though they did once . For first , it may be a mistake that the Happiness is altogether the same that it was before . For our first Paradisiacal Bodies from which we lapsed , might be of a more crude and dilute Aether , not so full and saturate with Heavenly glory and perfection as our Resurrection-body is . Secondly , The soul was then unexperienced , and lightly coming by that Happiness she was in , did the more heedlessly forgo it , before she was well aware ; and her mind roved after new adventures , though she knew not what . Thirdly , It is to be considered , whether Regeneration be not a stronger tenour for enduring Happiness , than the being created happie . For this being wrought so by degrees upon the Plastick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with ineffable groans and piercing desires after that Divine Life , that the Spirit of God co-operating exciteth in us ; when Regeneration is perfected and wrought to the full by these strong Agonies , this may rationally be deemed a deeper tincture in the soul than that she had by mere Creation , whereby the soul did indeed become Holy , innocent and happie , but not coming to it with any such strong previous conflicts and eager workings and thirstings after that state , it might not be so firmly rooted by far as in Regeneration begun and accomplished by the operation of Gods Spirit , gradually but more deeply renewing the Divine Image in us . Fourthly , It being a renovation of our Nature into a pristine state of ours , the strength and depth of impression seems increased upon that account also . Fifthly , The remembrance of all the hardships we underwent in our lapsed condition , whether of Mortification or cross Rancounters , this must likewise help us to persevere when once returned to our former Happiness . Sixthly , The comparing of the evanid pleasures of our lapsed or terrestrial life , with the fulness of those Joys that we find still in our heavenly , will keep us from ever having any hankering after them any more . Seventhly , The certain knowledge of everlasting punishment , which if not true , they could not know , must be also another sure bar to any such negligencies as would hazard their setled felicity . Which may be one reason why the irreclaimable are eternally punished , namely , that it may the better secure eternal Happiness to others . Eighthly , Though we have our triple Vital Congruity still , yet the Plastick life is so throughly satisfied with the Resurrection-body , which is so considerably more full and saturate with all the heavenly richness and Glorie than the former , that the Plastick of the soul is as entirely taken up with this one Bodie , as if she enjoyed the pleasures of all three bodies at once , Aethereal , Aereal , and Terrestrial . And lastly , Which will strike all sure , He that is able to save to the utmost , and has promised us eternal life , is as true as able , and therefore cannot fail to perform it . And who can deny but that we in this State I have described , are as capable of being fixed there , and confirmed therein , as the Angels were after Lucifer and others had faln ? And now to the fifth and last Argument against the state of Silence , I say it is raised out of mere ignorance of the most rational as well as most Platonical way of the souls immediate descent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the first Mover or stirrer in this matter , I mean in the formation of the Foetus , is the Spirit of Nature , the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Universe , to whom Plotinus somewhere attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Predelineations and prodrome Irradiations into the matter , before the particular soul , it is preparing for , come into it . Now the Spirit of Nature being such a spirit as contains Spermatically or Vitally all the Laws contrived by the Divine Intellect , for the management of the Matter of the World , and of all Essences else unperceptive , or quatenus unperceptive , for the good of the Universe ; we have all the reason in the world to suppose this Vital or Spermatical Law is amongst the rest , viz. That it transmit but one soul to one prepared conception . Which will therefore be as certainly done , unless some rare and odd casualty intervene , as if the Divine Intellect it self did do it . Wherefore one and the same Spirit of Nature which prepares the matter by some general Predelineation , does at the due time transmit some one soul in the state of Silence by some particularizing Laws ( that fetch in such a soul rather than such , but most sure but one , unless as I said some special casualty happen ) into the prepared Matter , acting at two places at once according to its Synenergetical vertue or power . Hence therefore it is plain , that there will be no such clusters of Foetus's and monstrous deformities from this Hypothesis of the souls being in a state of Silence . But for one to shuffle off so fair a satisfaction to this difficulty , by a precarious supposing there is no such Being as the Spirit of Nature , when it is demonstrable by so many irrefragable Arguments that there is , is a Symptome of one that philosophizes at random , not as Reason guides . For that is no reason against the existence of the Spirit of Nature , because some define it A Substance incorporeal , but without sense and animadversion , &c. as if a spirit without sense and animadversion were a contradiction . For that there is a Spirit of Nature is demonstrable , though whether it have no sense at all is more dubitable . But though it have no sense or perception , it is no contradiction to its being a Spirit , as may appear from Dr. H. Mores Brief Discourse of the true Notion of a Spirit . To which I direct the Reader for satisfaction , I having already been more prolix in answering these Arguments than I intended . But I hope I have made my presage true , that they would be found to have no force in them to overthrow the Hypothesis of a threefold Vital Congruity in the Plastick of the soul . So that this fourth Pillar , for any execution they can do , will stand unshaken . Pag. 103. For in all sensation there is corporeal motion , &c. And besides , there seems an essential relation of the Soul to Body , according to Aristotles definition thereof , he defining it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which actuates the boby . Which therefore must be idle when it has nothing to actuate , as a Piper must be silent , as to piping , if he have no Pipe to play on . Chap. 14. pag. 113. The ignobler and lower properties or the life of the body were languid and remiss , viz. as to their proper exercises or acting for themselves , or as to their being regarded much by the Soul that is taken up with greater matters , or as to their being much relished , but in subserviency to the enjoyment of those more Divine and sublime Objects ; as the Author intimates towards the end of his last Pillar . Pag. 114. And the Plastick had nothing to do but to move this passive and easie body , &c. It may be added , and keep it in its due form and shape . And it is well added [ accordingly as the concerns of the higher faculties required ] For the Plastick by reason of its Vital Union with the vehicle , is indeed the main instrument of the motion thereof . But it is the Imperium of the Perceptive that both excites and guides its motion . Which is no wonder it can do , they being both but one soul . Pag. 114. To pronounce the place to be the Sun , &c. Which is as rationally guessed by them , as if one should fancy all the Fellows and Students Chambers in a Colledge to be contained within the area of the Hearth in the Hall , and the rest of the Colledge uninhabited . For the Sun is but a common Focus of a Vortex , and is less by far to the Vortex , than the Hearth to the Ichnographie of the whole Colledge , that I may not say little more than a Tennis-ball to the bigness of the earth . Pag. 115. Yet were we not immutably so , &c. But this mutability we were placed in , was not without a prospect of a more full confirmation and greater accumulation of Happiness at the long run , as I intimated above . Pag. 116. We were made on set purpose defatigable , that so all degrees of life , &c. We being such Creatures as we are and finite , and taking in the enjoyment of those infinitely perfect and glorious Objects onely pro modulo nostro , according to the scantness of our capacity , diversion to other Objects may be an ease and relief . From whence the promise of a glorified body in the Christian Religion , as it is most grateful , so appears most rational . But in the mean time it would appear most irrational to believe we shall have eyes and ears and other organs of external sense , and have no suitable Objects to entertain them . Pag. 117. Yea , methinks 't is but a reasonable reward to the body , &c. This is spoken something popularly and to the sense of the vulgar , that imagine the body to feel pleasure and pain , whenas it is the soul onely that is perceptive and capable of feeling either . But 't is fit the body should be kept in due plight for the lawful and allowable corporeal enjoyments the soul may reap therefrom for seasonable diversion . Pag. 117 , That that is executed which he hath so determined , &c. Some fancy this may be extended to the enjoying of the fruits of the Invigouration of all the three Vital Congruities of the Plastick , and that for a soul orderly and in due time and course to pass through all these dispensations , provided she keep her self sincere towards her Maker , is not properly any lapse or sin , but an harmless experiencing all the capacities of enjoying themselves that God has bestowed upon them . Which will open a door to a further Answer touching the rest of the Planets being inhabited , namely , That they may be inhabited by such kind of ●ouls as these , who therefore want not the Knowledge and assistance of a Redeemer . And so the earth may be the onely Nosocomium of sinfully lapsed souls . This may be an answer to such far-fetched Objections till they can prove the contrarie . Pag. 118. Adam cannot withstand the inordinate appetite , &c. Namely , after his own remissness and heedlessness in ordering himself , he had brought himself to such a wretched weakness . Pag. 121. The Plastick faculties begin now fully to awaken , &c. There are three Vital Congruities belonging to the Plastick of the Soul , and they are to awake orderly , that is , to operate one after another downward and upward , that is to say , In the lapse , the Aereal follows the Aethereal , the Terrestrial the Aereal . But in their Recovery or Emergency out of the lapse , The Aereal follows the Terrestrial , and the Aethereal the Aereal . But however , a more gross turgency to Plastick operation may haply arise at the latter end of the Aereal Period , which may be as it were the disease of the soul in that state , and which may help to turn her out of it into the state of Silence , and is it self for the present silenced therewith . For where there is no union with bodie , there is no operation of the Soul. Pag. 121. For it hath an aptness and propensity to act in a Terrestrial body , &c. This aptness and fitness it has in the state of Silence ▪ according to that essential order of things interwoven into its own nature , and into the nature of the Spirit of the World , or great Archeus of the Universe , according to the eternal counsel of the Divine Wisdom . By which Law and appoyntment the soul will as certainly have a fitness and propensity at its leaving the Terrestrial body to actuate an Aereal one . Pag. 122. Either by mere natural Congruity , the disposition of the soul of the world , or some more spontaneous agent , &c. Natural Congruity and the disposal of the Plastick soul of the world ( which others call the Spirit of Nature ) may be joyned well together in this Feat , the Spirit of Nature attracting such a soul as is most congruous to the predelineated Matter which it has prepared for her . But as for the spontaneous Agent , I suppose , he may understand his ministry in some supernatural Birth . Unless he thinks that some Angels or Genii may be imployed in putting souls into bodies , as Gardiners are in setting Pease and Beans in the beds of Gardens . But certainly they must be no good Genii then that have any hand in assisting or setting souls in such wombs as have had to do with Adulterie , Incest , and Buggery . Pag. 123. But some apish shews and imitations of Reason , Vertue and Religion , &c. The Reason of the unregenerate in Divine things is little better than thus , and Vertue and Religion which is not from that Principle which revives in us in real Regeneration , are , though much better than scandalous vice and profaness , mere pictures and shadows of what they pretend to . Pag. 123. To its old celestial abode , &c. For we are Pilgrims and strangers here on the earth , as the holy Patriarchs of old declared . And they that speak such things , saith the Apostle , plainly shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they seek their native country , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies . And truly if they had been mindful of that earthly country out of which they came , they might , saith he , have had opportunity of returning . But now they desire a better , to wit , an heavenly , Hebr. 11. Pag. 124. But that they step forth again into Airy Vehicles . This is their natural course , as I noted above . But the examples of Enoch and Elias , and much more of our ever Blessed Saviour , are extraordinary and supernatural . Pag. 125. Those therefore that pass out of these bodies before their Terrestrial Congruity be spoyled , weakened , or orderly unwound , according to the tenour of this Hypothesis , &c. By the favour of this ingenious Writer , this Hypothesis does not need any such obnoxious Appendage as this , viz. That souls that are outed these Terrestrial bodies before their Terrestrial Congruity be spoiled , weakned , or orderly unwound , return into the state of Inactivity . But this is far more consonant both to Reason and Experience or Storie , that though the Terrestrial Congruity be still vigorous , as not having run out it may be the half part , no not the tenth part of its Period , the soul immediately upon the quitting of this body is invested with a bodie of Air , and is in the state of Activity not of Silence in no sense . For some being murdered have in all likelyhood in their own persons complained of their murderers , as it is in that story of Anne Walker ; and there are many others of the same nature . And besides , it is far more reasonable , there being such numerous multitudes of silent souls , that their least continuance in these Terrestrial bodies should at their departure be as it were a Magical Kue or Tessera forthwith to the Aereal Congruity of life to begin to act its part upon the ceasing of the other , that more souls may be rid out of the state of Silence . Which makes it more probable that every soul that is once besmeared with the unctuous moisture of the Womb , should as it were by a Magick Oyntment be carried into the Air ( though it be of a still-born Infant ) than that any should return into the state of Silence or Inactivity upon the pretence of the remaining vigour of the Terrestrial Congruity of life . For these Laws are not by any consequential necessity , but by the free counsel of the Eternal Wisdom of God consulting for the best . And therefore this being so apparently for the best , this Law is interwoven into the Spirit of the World and every particular soul , that upon the ceasing of her Terrestrial Union , her Aereal Congruity of life should immediately operate , and the Spirit of Nature assisting , she should be drest in Aereal robes , and be found among the Inhabitants of those Regions . If souls should be remanded back into the state of Silence that depart before the Terrestrial Period of Vital Congruity be orderly unwound , so very few reach the end of that Period , that they must in a manner all be turned into the state of Inactivity . Which would be to weave Penelope's Web , to do and undo because the day is long enough , as the Proverb is , when ▪ as it rather seems too short , by reason of the numerosity of Silent souls that expect their turn of Recovery into Life . Pag. 125. But onely follow the clew of this Hypothesis . The Hypothesis requires no such thing , but it rather clashes with the first and chiefest Pillar thereof , viz. That all the Divine designs and actions are laid and carried on by Infinite Goodness . And I have already intimated how much better it is to be this way that I am pleading for , than that of this otherwise-ingenious Writer . Pag. 125. Since by long and hard exercise in this body , the Plastick Life is well tamed and debilitated , &c. But this is not at all necessary ▪ no not in those souls whose Plastick may be deemed the most rampant . Dis-union from this Terrestrial body immediately tames it , I mean , the Terrestrial Congruity of Life ; and it● operation is stopt , as surely as a string of a Lut● never so smartly vibrated is streightways silenced by a gentle touch of the finger , and another single string may be immediately made to sound alone , while the other is mute and silent . For , I say , these are the free Laws of the Eternal Wisdom , but fatally and vitally , not intellectually implanted in the Spirit of Nature , and in all Humane Souls or Spirits . The whole Universe is as it were the Automatal Harp of that great and true Apollo ; and as for the general striking of the strings and stopping their vibrations , they are done with as exquisite art as if a free intellectual Agent plaid upon them . But the Plastick powers in the world are not such , but onely Vital and Fatal , as I said before . Pag. 126. That an Aereal body was not enough for it to display its force upon , &c. It is far more safe and rational to say , that the soul deserts her Aereal Estate by reason that the Period of the Vital Congruity is expired , which according to those fatal Laws I spoke of before is determined by the Divine Wisdom . But whether a soul may do any thing to abbreviate this Period , and excite such symptoms in the Plastick as may shorten her continuance in that state , let it be left to the more inquisitive to define . Pag. 128. Where is then the difference betwixt the just and the wicked , in state , place , and body ? Their difference in place I have sufficiently shewn , in my Answer to the third Argument against the triple Congruity of Life in the Plastick of Humane Souls , how fitly they may be disposed of in the Air. But to the rude Buffoonry of that crude Opposer of the Opinion of Pre-existence , I made no Answer . It being methinks sufficiently answered in the Scholia upon Sect. 12. Cap. 3. Lib. 3. of Dr. H. Mores Immortalitas Animae , if the Reader think it worth his while to consult the place ▪ Now for State and Body the difference is obvious . The Vehicle is of more pure Air , and the Conscience more pure of the one than of the other . Pag. 130. For according to this Hypothesis , the gravity of those bodies is less , because the quantity of the earth that draws them is so , &c. This is an ingenious invention both to salve that Phaenomenon , why Bodies in Mines and other deep subterraneous places should seem not so heavy nor hard to lift there , as they are in the superiour Air above the earth ; and also to prove that the crust of the earth is not of so considerable a thickness as men usually conceive it is . I say , it is ingenious , but not so firm and sure . The Quick-silver in a Torricellian Tube will sink deeper in an higher or clearer Air , though there be the same Magnetism of the earth under it that was before . But this is not altogether so fit an illustration , there being another cause than I drive at conjoyned thereto . But that which I drive at is sufficient of it self to salve this Phaenomenon . A Bucket of water , while it is in the water comes up with ease to him that draws it at the Well ; but so soon as it comes into the Air , though there be the same earth under it that there was before , it feels now exceeding more weighty . Of which I conceive the genuine reason is , because the Spirit of Nature , which ranges all things in their due order , acts proportionately strongly to reduce them thereto , as they are more heterogeniously and disproportionately placed as to their consistencies . And therefore by how much more crass and solid a body is above that in which it is placed , by so much the stronger effort the Spirit of Nature uses to reduce it to its right place ; but the less it exceeds the crassness of the Element it is in , the effort is the less or weaker . Hence therefore it is , that a stone or such like body in those subterraneous depths seems less heavy , because the air there is so gross and thick , and is not so much disproportionate to the grossness of the stone as our air above the earth here is ; nor do I make any doubt , but if the earth were all cut away to the very bottom of any of these Mines , so that the Air might be of the same consistency with ours , the stone would then be as heavy as it is usually to us in this superioor surface of the earth . So that this is no certain Argument for the proving that the crust of the earth is of such thinness as this Author would have it , though I do not question but that it is thin enough . Pag. 131. And the mention of the Fountains of the great Deep in the Sacred History , &c. This is a more considerable Argument for the thinness of the crust of the earth ; and I must confess I think it not improbable but that there is an Aqueous hollow Sphaericum , which is the Basis of this habitable earth , according to that of Psalm 24. 2. For he hath founded it upon the seas , and established it upon the flouds . Pag. 131. Now I intend not that after a certain distance all is fluid matter to the Centre ; That is to say , After a certain distance of earthly Matter , that the rest should be fluid Matter , namely , Water and Air , to the Centre , &c. But here his intention is directed by that veneration he has for Des Cartes . Otherwise I believe if he had freely examined the thing to the bottom , he would have found it more reasonable to conclude all fluid betwixt the Concave of the Terrestrial Crust and the Centre of the Earth , as we usually phrase it , though nothing be properly Earth but that Crust . Pag. 131. Which for the most part very likely is a gross and foetid kind of air , &c. On this side of the Concave of the Terrestrial Crust there may be several Hollows of foetid air and stagnant water , which may be so many particular lodgings for lapsed and unruly Spirits But there is moreover a considerable Aqueous Sphaericum upon which the earth is founded , and is most properly the Abyss ; but in a more comprehensive notion , all from the Convex thereof to the Centre may be termed the Abyss , or the Deepest place that touches our imagination . Pag. 131. The lowest and central Regions may be filled with flame and aether , &c. That there was the Reliques of a Sun after the Incrustation of the Earth and Aqueous Orb , is according to this Hypothesis reasonable enough . And a kind of Air and Aether betwixt this diminished Sun and the Concave of this Aqueous Orb , but no crass and opake concamerations of hard Matter interposed betwixt . Which is an Hypothesis the most kind to the ingenious Author of Telluris Theoria Sacra , that he could wish . For he holding that there was for almost two thousand years an opake earthy Crust over this Aqueous Orb unbroke till the Deluge , which he ascribes to the breaking thereof , it was necessary there should be no opake Orb betwixt the Central Fire and this Aqueous Orb ; for else the Fishes for so long a time had lived in utter darkness , having eyes to no purpose , nor ability to guide their way or hunt their prey . Onely it is supposed , which is easie to do , that they then swam with their backs toward the Centre , whenas as now they swim with their bellies thitherward ; they then plying near the Concave , as now near the Convex of this watry Abyss . Which being admitted , the difference of their posture will necessarilly follow according to the Laws of Nature , as were easie to make out , but that I intend brevity in these Annotations . Onely I cannot forbear by the way to advertise how probable it is that this Central Fire which shone clear enough to give light to the Fishes swimming near the Concave of this Watry Orb , might in process of time grow dimmer and dimmer , and exceeding much abate of its light , by that time the Crust of the Earth broke and let in the light of the Sun of this great Vortex into this Watry Region , within which , viz. in the Air or Aether there , there has been still a decay of light , the Air or Aether growing more thick as well as that little Central Fire or Sun , being more and more inveloped with fuliginous stuff about it . So that the whole Concavity may seem most like a vast duskish Vault , and this dwindling over-clouded Sun a Sepulchral Lamp , such as , if I remember right , was found in the Monuments of Olybius and Tulliola . An hideous dismal forlorn Place , and fit Receptacle for the Methim and Rephaim . And the Latin Translation , Job 26. 5. excellently well accords with this sad Phaenomenon . Ecce Gigantes gemunt sub Aquis , & qui habitant cum eis . Here is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Symmachus translates the word . And it follows in the verse , Nudus est Infernus coram eo , Hell is naked before God. And Symmachus in other places of the Proverbs puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , which therefore is the most proper and the nethermost Hell. And it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest sense , whenever this lurid Light ( as it seems probable to me it sometime will be ) is quite extinct , and this Central Fire turned into a Terrella , as it may seem to have already happened in Saturn . But we must remember , as the Author sometimes reminds us , that we are embellishing but a Romantick Hypothesis , and be sure we admit no more than Reason , Scripture , and the Apostolick Faith will allow . Pag. 132. Are after death committed to those squalid subterraneous Habitations , &c. He seems to suppose that all the wicked and degerate souls are committed hither , that they may be less troublesom to better souls in this air above the earth . But considering the Devil is call'd the Prince of the Air , & that he has his Clients and Subjects in the same place with him ; we may well allow the lower Regions of the Air to him , and to some wicked or unregenerate souls promiscuously with him , though there be subterraneous Receptacles for the worst and most rebellious of them , and not send them all packing thither . Pag. 132. That they are driven into those Dungeons by the invisible Ministers of Justice , &c. He speaks of such Dungeons as are in the broken Caverns of the Farth , which may be so many vexatious Receptacles for rebellious Spirits which these invisible Ministers of Justice may drive them into , and see them commited ; and being confined there upon far severer penalties if they submit not to that present punishment which they are sentenced to , they will out of fear of greater Calamity be in as safe custody as if they were under lock and key . But the most dismal penalty is to be carried into the Abyss , the place of the Rephaim I above described . This is a most astonishing commination to them , and they extreamly dread that sentence . Which makes the Devils , Luke 8. 31. so earnestly beseech Christ that he would not command them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pack away into the Abyss . This punishment therefore of the Abyss where the Rephaim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groan , is door and lock that makes them , whether they will or no , submit to all other punishments and confinements on this side of it . Michael Psellus takes special notice how the Daemons are frighted with the menaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the menaces of the sending them away packing into the Abyss and subterraneous places . But these may signifie no more than Cavities that are in the ruptues of the earth , and they may steal out again if they will adventure , unless they were perpetually watched , which is not so probable . Wherefore they are imprisoned through fear of that great horrid Abyss above described , and which as I said is an iron lock and door of brass upon them . But then you will say , What is the door and lock to this terrible place ? I answer , The inviolable Adamantine Laws of the great Sandalphon or Spirit of the Vniverse . When once a rebellious Spirit is carried down by a Minister of Justice into this Abyss , he can no more return of himself , than a man put into a Well fortie ●athoms deep is able of himself to ascend out of it . The unlapsed Spirits , it is their priviledge that their Vehicles are wholly obedient to the will of the Spirit that inactuates them , and therefore they have free ingress and egress every where ; and being so little passive as they are , and so quick and swift in their motions , can perform any Ministries with little or no incommodation to themselves . But the Vehicles of lapsed Spirits are more passive , and they are the very chains whereby they are tyed to certain Regions by the iron Laws of the Spirit of the Universe , or Hylarchick Principle , that unfailingly ranges the Matter everie where according to certain orders . Wherefore this Serjeant of Justice having once deposited his Prisoner within the Concave of the Aqueous Orb , he will be as certainly kept there , and never of himself get out again , as the man in the bottom of the Well above-mentioned , For the Laws of the same Spirit of Nature that keeps the man at the bottom of the Well ( that everie thing may be placed according to the measure of its consistencie ) will inhibit this Captive from ever returning to this Superiour Air again , because his Vehicle is , though foul enough , yet much thinner than the Water ; and there will be the the same ranging of things on the Concave side of the Aqueous Orb , as there is on the Convex . So that if we could suppose the Ring about Saturn inhabited with any living creatures , they would be born toward the Concave of the Ring as well as toward the Convex , and walk as steadily as we and our Antipodes do with our feet on this and that side of the earth one against another . This may serve for a brief intimation of the reason of the thing , and the intelligent will easily make out the rest themselves , and understand what an ineluctable fate and calamity it is to be carried into that duskish place of dread and horrour , when once the Angel that has the Keys of the Abyss or bottomless pit has shut a rebellious Spirit up there , & chained him in that hideous Dungeon . Pag. 133. Others to the Dungeon , and some to the most intolerable Hell the Abyss of fire . The Dungeon here , if it wer● understood with an Emphasis , would most properly denote the Dungeon of the Rephaim , of which those parts nearest the Centre may be called the Abyss of Fire more properly than any Vulcano's in the Crust of the earth . Those souls therefore that have been of a more fierce and fiery nature , and the Causers of Violence and Bloodshed , and of furious Wars and cruel Persecutions of innocent and harmless men , when they are committed to this Dungeon of the Rephaim , by those inevitable Laws of the sub●eraqueous Sandalphon , or Demogorgon if you will , they will be ranged nearest the Central Fire of this Hellish Vault . For the Vehicles of ●ouls symbolizing with the temper of the mind , those who are most haughty , ambitious , fier●e , and fiery , and therefore , out of Pride and contempt of others in respect of themselves and their own Interest , make nothing of shedding innocent bloud , or cruelly handling those that are not for their turn , but are faithful adherers to their Maker , the Vehicles of these being more thin and fiery than theirs who have transgressed in the Concap●●c●ble , they must needs surmount such in order of place , and be most remote from the Concave of the Aqueous Orb under which the Rephaim groan , and so be placed at least the nearest to that Abyss of Fire , which our Author terms the most intolerable Hell. Pag. 133. Have a strict and careful eye upon them , to keep them within the confines of their Goal , &c. That this , as it is a more tedious Province , so a needless one , I have intimated above , by reason that the fear of being carried into the Abyss will effectually detain them in their confinements . From whence if they be not released in time , the very place they are in may so change their Vehicles , that it may in a manner grow natural to them , and make them as uncapable of the Superiour Air as Bats and Owls are , as the ingenious Author notes , to bear the Suns Noon-day-Beams , or the Fish to live in these thinner Regions . Pag. 134. Vnder severe penalties prohibit all unlicensed excursions into the upper World , though I confess this seems not so probable , &c. The Author seems to reserve all the Air above the earth to good souls onely , and that if any ●ad ones appear , it must ●e by either stealth or license . But why bad souls may not be in this lower Region of the Air as well as Devils , I understand not . Nor do I conceive but that the Kingdom of Darkness may make such Laws amongst themselves , as may tend to the ease and safety of those of the Kingdom of Light. Not out of any good-will to them , but that themselves may not further smart for it if they give license to such and such exorbitancies . For they are capable of pain and punishment , and though they are permitted in the world , yet they are absolutely under the power of the Almighty , and of the Grand Minister of his Kingdom , the glorious Soul of the Messiah . Pag. 137. The internal Central Fire should have got such strength and irresistible vigour , &c. But how or from whence , is very hard to concei●e : I should rather suspect , as I noted above , that the Fire will more and more decay till it turn at last to a kind of Terrella , like that observed within the Ring of Saturn , and the Dungeon become utter Darkness , where there will be weeping and wailing and gnashing of teeth , as well as in the furnace of Fire . Pag. 141. And so following the Laws of its proper motion shall fly away out of this Vortex , &c. This looks like an ●eedless mistake of this ingenious Writer , who though he speak the language of Cartesius , seems here not to have recalled to mind his Principles . For the Earth according to his Principles is never like to become a Sun again . Nor if it had so become , would it then become a Comet . Forasmuch as Comets according to his Philosophie are incr●stated Suns , and Planets or Earths in a manner , and so to be deemed so soon as they settle in any Vortex , and take their course about the Centre thereof . Nor if the Earth become a Sun again , is it like to leave our Vortex according to the Cartesian Principles , but rather be swallowed down into the Sun of our Vortex , and increase his magnitude ; the ranging of the Planets according to Des Cartes Mechanical Laws being from the difference of their solidities , and the least solid next to the Sun. Whither then can this Sol redivivus or the Earth turned wholly into the Materia subtilissima again be carried , but into the Sun it self ? This seems most likely , especially if we consider this Sol Redivious or the Earth turned all into the Materia subtilissima , in itself . But if we take into our consideration its particular Vortex which carries about the Moon , the business may bear a further debate which will require more time than to be entred upon here . But it seems plain at first sight , that though this Sol Redivivus should by vertue of its particular Vortex be kept from being swallowed down into the Sun and Centre of the great Vortex , yet it will never be able to get out of this great Vortex , according to the frame of Des Cartes Philosophy . So that there will be two Suns in one Vortex , a Planetary one and a fixt one . Which unexpected monstrositie in Nature will make any cautious Cartesian more wary how he admits of the Earths ever being turned into a Sun again ; but rather to be content to let its Central Fire to incrustrate it self into a Terrella , there seeming to be an example of this in that little Globe in the midst of the Ring of Saturn ; but of an Earth turned into a Sun no example at all that I know of . Pag. 142. So that the Central Fire remains unconcerned , &c. And so ●t well may , it being so considerable a distance from the Concave of the Aqueous Orb , and the Aqueous Orb it self betwixt the Crust of the Earth and it . But the Prisoners of this Gaol of the Rephaim will not be a little concerned . This Hell of a suddain growing so smothering hot to them all , though the Central Fire no more than it was . And whatever becomes of those Spirits that suffer in the very Conflagration it self , yet Ab hoc Inferno nulla est redemptio . Pag. 147. Those immediate births of unassisted nature will not be so tender , &c. Besides , the Air being replenisht with benign Daemons or Genii , to whom it cannot but be a pleasant Spectacle to behold the inchoations and progresses of reviving Nature , they having the Curiositie to contemplate these births , may also in all likelihood exercise their kindness in helping them in their wants ; and when they are grown up , assist them also in the methods of Life , and impart as they shall find fit the Arcana of Arts and Sciences and Religion unto them , nor suffer them to symbolize overmuch in their way of living with the rest of their fellow terrestrial Creatures . If it be true that some hold , that even now when there is no such need , every one has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Genius or Guardian Angel , it is much more likely that at such a season as this , every tender Foetus of their common Mother the Earth , would be taken into the care of some good Daemon or other , even at their very first budding out into life . Pag. 148. But all this is but the frolick exercise of my Pen choosing a Paradox . And let the same be said of the Pen of the Annotator , who has bestowed these pains not to gain Proselytes to the Opinions treated of in this Discourse , but to entertain the Readers Intellectuals with what may something inlarge his thoughts ; and if he be curious and anxious , help him at a pinch to some ease of mind touching the ways of God and his wonderful Providence in the World. Pag. 149. Those other expressions of Death , Destruction , Perdition of the ungodly , &c. How the entring into the state of Silence may well be deemed a real Death , Destruction and Perdition , that passage in Lucretius does marvelously well set out . Nam si tantopere est animi mutata potestas , Omnis ut actarum exciderit retinentia rerum , Non , ut opinor , ea ab letho jam longiter errat Quapropter fateare necesse est , quoe fuit ante . Interiisse , &c. De Rerum Natura , Lib. 3. And again in the same book he says , though we were again just as we were before , yet we having no memory thereof , it is all one as if we were perfectly lost . And yet this is the condition of the soul which the Divine Nemesis sends into the state of Silence , because afterwards she remembers nothing of her former life . His words are these : Nec , si materiam nostram collegerit oetas Post obitum , rursúmque redegerit ut sita nunc est , Atque iterum nobis fuerint data lumina vitoe , Pertineat quicquam tamen ad nos id quoque factum Interrupta semel quom sit retinentia nostri . Pag. 150. In those passages which predict new Heavens and a new Earth , &c. I suppose he alludes especially to that place in the Apocalypse , Chap. 21. where presently upon the Description of the Lake of Fire in the precedent Chapter which answers to the Conslagration , it is said , And I saw a new Heaven and a new Earth . But questionless that passage , as in other places , is Politically to be understood , not Physically , unless this may be the ingenious Authors meaning , That the Writer of the Apocalypse adorning his style with allusions to the most rouzing and most notable real or Physical Objects ( which is observable all along the Apocalypse ) it may be a sign that a new Heaven and a new Earth succeeding the Conflagration , is one of those noble Phaenomena true and real amongst the rest , which he thought fit to adorn his style with by alluding thereto . So that though the chief intended sense of the Apocalypse be Political , yet by its allusions it may countenance many noble and weighty Truths whether Physical or Metaphysical . As , The existence of Angels , which is so perpertually inculcated all along the Book from the beginning to the ending : The Divine Shechina in the celestial Regions : The Dreadful Abyss in which rebellious Spirits are chained , and at the commination whereof they so much tremble : The Conflagration of the Earth ; and lastly , The renewing and restoring this Earth and Heaven after the Conflagration . Pag. 150. The main Opinion of Pre-existence is not at all concerned , &c. This is very judiciously and soberly noted by him . And therefore it is by no means fairly done by the Opposers of Pre-existence , while they make such a pudder to confute any passages in this Hypothesis , which is acknowledged by the Pre-existentiaries themselves to be no necessary or essential part of that Dogma . But this they do , that they may seem by their Cavils ( for most of them are no better ) against some parts of this unnecessarie Appendage of Pre-existence , to have done some execution upon the Opinion it self ; which how far it extends , may be in some measure discovered by these Notes we have made upon it . Which stated as they direct , the Hypothesis is at least possible ; but that it is absolutely the true one , or should be thought so , is not intended . But as the ingenious Author suggests , it is either this way or some better , as the infinite Wisdom of God may have ordered . But this possible way shews Pre-existence to be neither impossible nor improbable . Pag. 151. But submit all that I have written to the Authority of the Church of England , &c. And this I am perswaded he heartily did , as it is the duty of every one , in things that they cannot confirm by either a plain demonstration , clear authority of Scripture , Manifestation of their outward Senses , or some rouzing Miracle , to compromise with the Decisions of the National Church where Providence has cast them , for common peace and settlement , and for the ease and security of Governours . But because a fancy has taken a man in the head , that he knows greater Arcana than others , or has a more orthodox belief in things not necessarie to Salvation than others have , for him to affect to make others Proselytes to his Opinion , and to wear his badge of Wisdom , as of an extraordinarie Master in matters of Theory , is a mere vanitie of Spirit , a ridiculous piece of pride and levitie , and unbeseeming either a sober and stanched man or a good Christian . But upon such pretences to gather a Sect , or set up a Church or Independent Congregation , is intolerable Faction and Schism , nor can ever bear a free and strict examination according to the measures of the truest Morals and Politicks . But because it is the fate of some men to believe Opinions , to others but probable , nor it may be so much ( as the motion of the Earth suppose , and Des Cartes his Vortices , and the like ) to be certain Science , it is the interest of every National Church to define the truth of no more Theories than are plainly necessary for Faith and good manners ; because if they either be really , or seem to be mistaken in their unnecessary Decisions or Definitions , this with those that are more knowing than ingenuous will certainly lessen the Authority and Reverence due to the Church , and hazard a secret enmity of such against her . But to adventure upon no Decisions but what have the Authority of Scripture ( which they have that were the Decisions of General Councils before the Apostasie ) and plain usefulness as well as Reason of their side , this is the greatest Conservative of the Honour and Authority of a Church ( especially joyned with an exemplary life ) that the greatest Prudence or Politicks can ever excogitate . Which true Politicks the Church of Rome having a long time ago deserted , has been fain , an horrid thing to think of it ! to support her Authority and extort Reverence by mere Violence and Bloud . Whenas , if she had followed these more true and Christian Politicks , she would never have made herself so obnoxious , but for ought one knows , she might have stood and retained her Authority for ever . In the mean time , this is suitable enough , and very well worth our noting , That forasmuch as there is no assurance of the Holy Ghost's assisting unnecessary Decisions , though it were of the Universal Church , much less of any National one , so that if such a point be determined , it is uncertainly determined , and that there may be several ways of holding a necessary Point , some more accommodate to one kind of men , others to another , and that the Decisions of the Church are for the Edification of the people , that either their Faith may be more firm , or their Lives more irreprehensible : these things , I say , being premised , it seems most prudent and Christian in a Church to decline the Decision of the circumstances of any necessary point , forasmuch as by deciding and determining the thing one way , those other handles by which others might take more fast hold on it are thereby cut off , and so their assent made less firm thereto . We need not go far for an example , if we but remember what we have been about all this time . It is necessarie to believe that we have in us an Immortal Spirit capable of Salvation and Damnation , according as we shall behave ourselves . This is certainly revealed to us , and is of indispensable usefulness . But though this Opinion or rather Article of Faith be but o●e , yet there are several waies of holding it . And it lies more easie in some mens minds , if they suppose it created by God at every conception in the Womb ; in othersome , if they conceive it to be ex Traduce ; and lastly in others , if it pre-exist . But the waies of holding this Article signifie nothing but as they are subservient to the making us the more firmly hold the same . For the more firmly we believe it , the greater influence will it have upon our lives , to cause us to live in the fear of God , and in the waies of Righteousness like good Christians . Wherefore now it being supposed that it will stick more firm and fixt in some mens minds by some one of these three waies , rather than by either of the other two , and thus of any one of the three ; It is manifest , it is much more prudently done of the Church not to cut off two of these three handles by a needless , nay , a harmful Decision , but let every one choose that handle that he can hold the Article fastest by , for his own support and Edification . For thus every one laying firm hold on that handle that is best fitted for his own grasp , the Article will carry all these three sorts of believers sa●e up to Heaven , they living accordingly ; whenas two sorts of them would have more slippery or uncertain hold , if they had no handle offered to them but those which are less suitable to their grasp and Genius . Which shews the Prudence , Care , and Accuracy of Judgment in the Church of England , that as in other things , so in this , she has made no such needless and indeed hurtful Decisions , but left the modes of conceiving things of the greatest moment , to every ones self , to take it that way that he can lay the fastest hold of it , and it will lie the most easily in his mind without doubt and wavering . And therefore there being no one of these handles but what may be useful to some or other for the more easie and undoubted holding that there is in us an Immaterial and Immortal Soul or Spirit , my having taken this small pains to wipe off the soil , and further the usefulness of one of them by these Annotations , if it may not merit thanks , it must , I hope , at least deserve excuse with all those that are not of too sowre and tetrick a Genius , and prefer their own humours and sentiments before the real benefit of others . But now if any one shall invidiously object , that I prefer the Christian Discretion of my own Church the Church of England , before the Judgment and Wisdom of a General Council , namely , the fifth Oecumenical Council held at Constantinople in Justinians time under the Patriarch Eutychius , who succeeded Menas lately deceased , to whom Justinian sent that Discourse of his against Origen and his errours , amongst which Pre-existence is reckoned one : In answer to this , several things are to be considered , that right may be done our Mother . First , What number of Bishops make a general Council , so that from their Numerosity we may rely upon their Authority and infallibility that they will not conclude what is false . Secondly , Whether in whatsoever matters of debate , though nothing to the Salvation of mens souls , but of curious ▪ Speculation , fitter for the Schools of Philosophers than Articles of Faith for the edification of the people ( whose memory and conscience ought to be charged with no notions that are not subservient to the rightly and duly honouring God and his onely begotten Son our Lord Jesus Christ , and to the faithful discharging their duty to man ) the assistance of the Spirit of God can rationally be expected ; or onely in such things as are necessary to be professed by the people , and very useful for the promoting of Life and Godliness . And as Moses has circumscribed his Narrative of the Creation within the limits of Mundus Plebeiorum , and also the Chronology of time according to Scripture is bounded from the first Adam to the coming again of the second to Judgment , and Sentencing the wicked to everlasting punishment , and the righteous to life everlasting : so whether the Decisions of the Church are not the most safely contained within these bounds , and they faithfully discharge themselves in the conduct of Souls , if they do but instruct them in such truths only as are within this compass revealed in sacred Scripture . And whether it does not make for the Interest and Dignity of the Church to decline the medling with other things , as unprofitable and unnecessary to be decided . Thirdly , Whether if a General Council meet not together in via Spiritus Sancti , but some stickling imbitter'd Grandees of the Church out of a pique that they have taken against some persons get through their interest a General Council called , whether is the assistance of the Holy Ghost to be expected in such a meeting , so that they shall conclude nothing against truth . Fourthly , Whether the Authority of such General Councils as Providence by some notable prodigie may seem to have intimated a dislike of , be not thereby justly suspected , and not easily to be admitted as infallible deciders . Fifthly , Whether a General Council that is found mistaken in one point , anathematizing that for an Heresie which is a truth , forfeits not its Authority in other points , which then whether falshoods or truths , are not to be deemed so from the Authority of that Council , but from other Topicks . Sixthly , Since there can be no commerce betwixt God and man , nor he communicate his mind and will to us but by supposition , That our senses rightly circumstantiated are true , That there is skill in us to understand words and Grammar , and schemes of speech , as also common notions and clear inferences of Reason , whether if a General Council conclude any thing plainly repugnant to these , is the Conclusion of such a Council true and valid ; and whether the indeleble Notices of truth in our mind that all Mankind is possessed of , whether Logical , Moral , or Metaphysical , be not more the dictates of God , than those of any Council that are against them . Seventhly , If a Council , as general as any has been called , had in the very midnight of the Churches Apostasie and ignorance met , and concluded all those Corruptions that now are obtruded by the Church of Rome , as Transubstantiation , Invocation of Saints , Worshipping of Images , and the like , whether the Decisions of such a Council could be held infallible or valid . What our own excellently well Reformed Church holds in this case , is evident out of her Articles . For , Eighthly , The Church of England plainly declares . That General Councils when they be gathered together , forasmuch as they be an Assembly of men whereof all are not governed with the Spirit and Word of God , they may err , and sometimes have erred even in things pertaining to God. Wherefore , saith she ▪ things ordained by them as necessary to Salvation have neither strength nor Authority , unless it may be declared that they be taken out of Holy Scripture . Artic 21. Ninthly , And again , Artic. 20. where she allows the Church to have power to decree Rites and Ceremonies , and Authority in Controversies of Faith , but with this restriction , That it is not lawful for the Church to ordain any thing that is contrary to Gods Word written , neither may it so expound one place of Scripture that it be repugnant to another : she concludes : Wherefore although the Church be a Witness and Keeper of Holy Writ , yet as it ought not to decree any thing against the same , so besides the same ought it not to inforce any thing to be believed for necessity of Salvation . What then , does she null the Authority of all the General Councils , and have no deference for any thing but the mere Word of God to convince men of Heresie ▪ No such matter . What her sense of these things is , you will find in 1 Eliz. cap. 1. Wherefore , Tenthly and lastly , What General Councils the Church of England allows of for the conviction of Hereticks you may understand out of these words of the Statute : They shall not adjudge any matter or cause to be Heresies , but onely such as heretofore have been adjudged to be Heresie by the Authority of the Canonical Scriptures , or by the first four General Councils or any of them , or by any other General Council wherein the same was declared Heresie by the express and plain words of the said Canonical Scriptures . By brief reflections upon some of these ten Heads , I shall endeavour to lessen the Invidiousness of my seeming to prefer the Discretion of the Church of England before the Judgment of a General Council , I mean of such a General Council as is so unexceptionable that we may relie on the Authority of their Decisions , that they will not fail to be true . Of which sort whether the fifth reputed General Council be , we will briefly first consider . For reflecting on the first head , It seems scarcely numerous enough for a General Council . The first General Council of Nice had above three hundred Bishops ; That of Chalcedon above six hundred : This fifth Council held at Constantinople had but an hundred sixty odd . And which still makes it more unlike a General Council , in the very same year , viz. 553 , the Western Bishops held a Council at Aquileia , and condemned this fifth Council held at Constantinople . Secondly , The Pre-existence of Souls being a mere Philosophical Speculation , and indeed held by all Philosophers in the affirmative that held the Soul incorporeal ; we are to consider whether we may not justly deem this case referrible to the second Head , and to look something like Pope Zacharies appointing a Council to condemn Virgilius as an Heretick , for holding Antipodes . Thirdly , We may very well doubt whether this Council proceeded in via Spiritus Sancti , this not being the first time that the lovers and admirers of Origen for his great Piety and Knowledge , and singular good service he had done to the Church of Christ in his time , had foul play plai'd them . Witness the story of Theophilus Bishop of Antioch , who to revenge himself on Dioscorus and two others that were lovers of Origen and Anti-Anthropomorphites , stickled so , that he caused Epiphanius in his See , as he did in his own , to condemn the Books of Origen in a Synod . To which condemnation Epiphanius an Anthropomorphite , and one of more Zeal than Knowledge , would have got the subscription of Chrysostome the Patriarch of Constantinople ; but he had more Wisdom and Honesty than to listen to such an injurious demand . And as it was with those Synods called by Theophilus and Epiphanius , so it seems to be with the fifth Council . Piques and Heart-burnings amongst the Grandees of the Church seemed to be at the bottom of the business . Binius in his History of this fifth Council takes notice of the enmity betwixt Pelagius , Pope Vigilius's Apocrisiarie , and Theodorus Bishop of Caesarea Cappadociae an Origenist . And Spondanus likewise mentions the same , who says , touching the business of Origen , that Pelagius the Popes Apocrisiarie , eam quaestionem in ipsius Theodori odium movisse existimabatur . And truly it seems to me altogether incredible , unless there were some hellish spight at the bottom , that they should not have contented themselves to condemn the errours supposed to be Origens ( but after so long a time after his death , there being in his writings such choppings and changings and interpolations , hard to prove to be his ) but have spared his name , for that unspeakable good service he did the Church in his life-time . See Dr. H. Mores Preface to his Collectio Philosophica , Sect. 18. where Origens true Character is described out of Eusebius . Wherefore whether this be to begin or carry on things in via Spiritus Sancti , so that we may rely on the Authority of such a Council , I leave to the impartial and judicious to consider . Fourthly , In reference to the fourth Head , That true wisdom and moderation , and the holy assistance of Gods Spirit did not guide the affairs of this Council , seems to be indicated by the Divine Providence , who to shew the effect of their unwise proceedings in the self-same year the Council sate , sent a most terrible Earthquake for forty days together upon the City of Constantinople where the Council was held , and upon other Regions of the East , even upon Alexandria it self and other places , so that many Cities were levelled to the ground . Upon which Spondanus writes thus : Haec verò praesagia fuisse malorum quae sunt praedictam Synodum consecuta , nemo negare poterit quicunque ab eventis facta noverit judicare . This also reminds me of a Prodigy as it was thought that happened at the sixth reputed General Council , where nigh three hundred Fathers were gathered together to decide this nice and subtile Point , namely , whether an operation or volition of Christ were to be deemed , Vna operatio sive volitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that Axiom of some Metaphysicians , that Actio est suppositi , and so the Humane and Divine Nature of Christ being coalescent into one person , his volition and operation be accounted one as his person is but one ; or because of the two Natures , though but one person , there are to be conceived two operations or two volitions . This latter Dogma obtained , and the other was condemned by this third Constantinopolitan Council : whereupon , as Paulus Diaconus writes , abundance of Cobwebs or Spiders webs fell or rained , as it were , down upon the heads of the people , to their very great astonishment . Some interpret the Cobwebs of Heresies ; others haply more rightfully of troubling the Church of Christ with over-great niceties and curiosities of subtile Speculation , which tend nothing to the corroborating her Faith , and promoting a good Life ; and are so obscure , subtile , and lubricous , that look on them one way they seem thus , and another way thus . To this sixth General Council there seemed two Operations and two Wills in Christ , because of his two Natures . To a Council called after by Philippicus the Emperour , and John Patriarch of Constantinople , considering Christ as one person , there appeared Numerosissimo Orientalium Episcoporum collecto Conventui ▪ as Spondanus has it : but as Binius , Innumerae Orientalium Episcoporum multitudini congregatae , but one will and one operation . And certainly this numerous or innumerable company of Bishops must put as fair for a General Council as that of less than three hundred . But that the Authority of both these Councils are lessened upon the account of the second Head , in that the matter they consulted about tended nothing to the corroboration of our Faith , or the promotion of a good Life , I have already intimated . These things I was tempted to note , in reference to the tenth Head. For it seems to mean undeniable Argument , that our First Reformers , which are the Risen Witnesses , were either exquisitely well seen in Ecclesiastick History , or the good Hand of God was upon them that they absolutely admitted onely the four first General Councils ; but after them , they knew not where to be , or what to call a General Council , and therefore would not adventure of any so called for the adjudging any matters Heresie . But if any pretended to be such , their Authority should no further prevail , than as they made out things by express and plain words of Canonical Scripture . And for other Synods , whether the Seventh , which is the second of Nice , or any other that the Church of Rome would have to be General in defence of their own exorbitant points of Faith or Practice , they will be found of no validity , if we have recourse to the sixth , seventh , eighth and ninth Heads . Fifthly , In reference to the fifth Head. This fifth Council loseth its Authority in anathematizing what in Origen seems to be true according to that express Text of Scripture , John 16. 28. ( especially compared with others . See Notes on Chap. 11. ) I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . He came forth from his Father which is in Heaven , accordingly as he taught us to pray to him ( the Divine Shechina being in a peculiar manner there ) He leaves the world and goes to the Father , which all understand of his Ascension into Heaven , whence his coming from the Father must have the same sense , or else the Antithesis will plainly fail . Wherefore it is plain he came down from Heaven ( as he signifies also in other places ) as well as returns thither . But he can neither be truly said to come from heaven , nor return thither , according to his Divine Nature . For it never left Heaven , nor removes from one place to another ; and therefore this Scripture does plainly imply the Pre existence of the Soul of the Messiah , according to the Doctrine of the Jews , before it was incarnate . And this stricture of the old Cabala may give light to more places of St. Johns Writings than is fit to recite in this haste ; I will onely name one by the by , 1 John 4. 2. Every Spirit that confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Jesus is the Christ come in the flesh , that is to say , is the Christ incarnate , is of God. For the Messiah did exist , viz. his Soul , before he came into the flesh , according to the Doctrine of the Jews . Which was so well known , that upon the above-cited saying ( John 16. 28. ) of our Saviour , they presently answered , Lo , now speakest thou plainly , and speakest no Parable ; because he clearly discovers himself by this Character to be the expected Messias incarnate . Nor is there any possible evasion out of the clearness of this Text ●rom the communication of Idioms , because Christ cannot be said to come down from Heaven according to his Humane Nature before it was there , therefore his Humane Nature was there before it was incarnate . And lastly , The Authority of the Decision of this Council ( if it did so decide ) is lessened , in that contrary to the second Head ( as was hinted above ) it decides a point that Faith and Godliness is not at all concerned in . For the Divinity of Christ , which is the great point of Faith , is as firmly held supposing the Soul of the Messias united with the Logos before his incarnation , as in it . So that the spight onely of Pelagius against Theodorus to multiply Anathematisms against Origen , no use or necessity of the Church required any such thing . Whence again their Authority is lessened upon the account of the third Head. These things may very well suspend a careful mind , and loth to be imposed upon , from relying much upon the Authority of this fifth Council . But suppose its Authority entire , yet the Acts against Origen are not to be found in the Council . And the sixth Council in its Anathematisms , though it mention Theodorets Writings , the Epistle of Ibas and Theodarus Mopsuestenus who were concerned in the fifth Council ; yet I find not there a syllable touching Origen . And therefore those that talk of his being condemned by that fifth Council , have an eye , I suppose , to the Anathematisms at the end of that Discourse which Justinian the Emperour sent to Menas . Patriarch of Constantinople , according to which form they suppose the errours of Origen condemned . Which if it were true , yet simple Pre-existence will escape well enough . Nor do I think that learned and intelligent Patriarch Photius would have called the simple Opinion of Pre-existence of souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but for those Appendages that the injudiciousness and rashness of some had affixed to it . Partly therefore re●lecting upon that first Anathematism in the Emperours Discourse that makes the pre-existent souls of men first to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if their highest felicity consisted in having no body to inactuate ( which plainly clashes with both sound Philosophy and Christianity , as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rephaim were all one , and they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grown cold to the Divine Love , and onely gathered body as they gathered corruption , and were alienated from the Life of God ; which is point-blank against the Christian Faith , which has promised us , as the highest prize , a glorified body : ) And partly what himself adds , that one soul goes into several bodies ; Which are impertinent Appendages of the Pre-existence of the soul , false , useless and unnecessary ; and therefore those that add these Appendages thereto , violate the sincerity of the Divine Tradition to no good purpose . But this simple Doctrine of Pre-existence is so unexceptionable and harmless , that the third collection of Councils in Justellus , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it reckon the other errours of Origen condemned in the fifth Council , omits this of Pre-existence . Certainly that Ecclesiastick that framed that Discourse for the Emperour , if he did it not himself , had not fully , deliberately and impartially considered the Dogma of Pre-existence taken in its self , nor does once offer to answer any Reasons out of Scripture or Philosophy that are produced for it . Which if it had been done , and this had been the onely errour to be alledged against Origen , I cannot think it credible , nay scarce possible , though their spight had been never so much against some lovers of Origen , that they could have got any General Council to have condemned so holy , so able , so victorious a Champion for the Christian Church in his life-time for an Heretick , upon so tolerable a punctilio , about three hundred years after his death . What Father that wrote before the first four General Councils , but might by the Malevolent , for some odd passage or other , be doomed an Heretick , if such severity were admittable amongst Christians ? But I have gone out further than I was aware , and it is time for me to bethink me what I intended . Which was the justifying of my self in my seeming to prefer the Discretion of our own Church in leaving us free to hold the Incorporeity and Immortality of the soul by any of the three handles that best fitted every mans Genius , before the Judgment of the fifth General Council , that would abridge us of this liberty . From which Charge I have endeavoured to free my self , briefly by these two ways : First , by shewing how hard it is to prove the fifth Oecumenical Council so called , to be a legitimate General or Oecumenical Council , and such as whose Authority we may relie on . And secondly , if it was such , by shewing that it did not condemn simply the Pre-existence of souls , but Pre-existence with such and such Appendages . So that there is no real clashing betwixt our Church and that Council in this . But however this is , from the eighth and ninth Heads it's plain enough that the Church of England is no favourer of the Conclusions of any General Council that are enjoyned as necessary to Salvation , that be either repugnant to Holy Scripture , or are not clearly to be made out from the same ; which Non-pre-existence of Souls certainly is not , but rather the contrary . But being the point is not sufficiently clear from Scripture either way to all , and the Immortality of the Soul and subsistence after death is the main useful point ; that way which men can hold it with most firmness and ease , her Candour and Prudence has left it free to them to make use of . And as for General Councils , though she does not in a fit of Zeal , which Theodosius a Prior in Palestine is said to have done , anathematize from the Pulpit all people that do not give as much belief to the four first General Councils as to the four . Gospels themselves ; yet , as you may see in the tenth Head , she makes the Authority of the first four General Councils so great , that nothing is to be adjudged Heresie but what may be proved to be so either from the Scripture or from these four Councils . Which Encomium might be made with less skill and more confidence by that Prior , there having been no more than four General Councils in his time . But it was singular Learning and Judgment , or else a kind of Divine Sagacity in our first Reformers , that they laid so great stress on the first four General Councils , and so little on any others pretended so to be . But in all likelihood they being perswaded of the truth of the prediction of the Apostasie of the Church under Antichrist how universal in a manner it would be , they had the most confidence in those General Councils which were the earliest , and that were held within those times of the Church which some call Symmetral . And without all question , the two first General Councils , that of Nice , and that other of Constantinople , were within those times , viz. within four hundred years after Christ ; and the third and fourth within the time that the ten-horned Beast had his horns growing up , according to Mr. Mede's computation . But the Definitions of the third and fourth Councils , that of Ephesus , and that other of Chalcedon ( which are to establish the Divinity of Christ , which is not to be conceived without the Union of both Natures into one person ; as also his Theanthropy , which cannot consist with the confusion of both Natures into one ) were vertually contained in the Definitions of the first and second Councils . So that in this regard they are all of equal Authority , and that unexceptionable . First , because their Decisions were concerning points necessary to be decided one way or other , for the settlement of the Church in the objects of their Divine Worship . And therefore they might be the better assured that the assistance of the Holy Ghost would not be wanting upon so weighty an occasion . And secondly , in that those two first Councils were called while the Church was Symmetral , and before the Apostasie came in , according to the testimony of the Spirit in the Visions of the Apocalypse . Which Visions plainly demonstrate , that the Definitions of those Councils touching the Triunity of the Godhead and Divinity of Christ are not Idolatrous , else the Apostasie had begun before the time these Oracles declare it did ; and if not Idolatrous , then they are most certainly true . And all these four Councils driving at nothing else but these necessary points to be decided , and their decision being thus plainly approved by the suffrage of the Holy Ghost in the Apocalypse , I appeal to any man of sense and judgment if they have not a peculiar prerogative to be believed above what other pretended General Council soever ; and consequently with what special or rather Divine sagacity our first Reformers have laid so peculiar a stress on these four , and how consistent our Mother the Church of England is to herself , that the decisions of General Councils have neither strength nor Authority further than the matter may be cleared out of the Holy Scriptures . For here we see , that out of the Holy Scriptures there is a most ample testimony given to the Decisions of these four General Councils . So that if one should with Theodosius the Prior of Palestine in a fit of Zeal anathematize all those that did not believe them as true as the four Evangelists , he would not want a fair Plea for his religious fury . But for men after the Symmetral times of the Church , upon Piques and private quarrels of Parties , to get General Councils called as they fancy them , to conclude matters that tend neither to the confirmation of the real Articles of the Christian Faith , or of such a sense of them as are truly useful to life and godliness , and herein to expect the infallible assistances of the Holy Spirit , either upon such terms as these , or for rank worldly interest , is such a presumption as to a free Judgment will look little better than Simony , as if they could hire the assistance of the Holy Ghost for money . Thus have I run further into the consideration of General Councils , and the measure of their Authority , than was requisite upon so small an occasion ; and yet I think there is nothing said , but if seriously weighed may be useful to the intelligent Reader , whether he favour Pre-existence or not . Which is no further to be favoured than is consistent with the known and approved Doctrines of the Christian Faith , nor clashes any thing with the soundest Systemes of Divinity , as Dr. H. More shews his way of exhibiting the Theorie does not , in his General Preface to his Collectio Philosophica , Sect. 19. whose cautious and castigate method I have imitated as near as I could in these my Annotations . And he has indeed been so careful of admitting any thing in the Hypothesis that may justly be suspected or excepted against , that his Friend Mr. Glanvil m●ght have enlarged his Dedication by one word more , and called him Repurgatorem Sapientiae Orientalis , as well as Restauratorem , unless Restaurator imply both : It being a piece of Restauration , to free an Hypothesis from the errours some may have corrupted it with , and to recover it to its primeval purity and sincerity . And yet when the business is reduced to this harmless and unexceptionable state , such is the modesty of that Writer , that he declares that if he were as certain of the Opinion as of any demonstration in Mathematicks , yet he holds not himself bound in conscience to profess it any further than is with the good-liking or permission of his Superiours . Of which temper if all men were , it would infinitely contribute to the peace of the Church . And as for my self , I do freely profess that I am altogether of the self-same Opinion and Judgment with him . Annotations UPON THE Discourse of TRUTH . Into which is inserted By way of DIGRESSION , A brief Return To M r. BAXTER's Reply , Which he calls A Placid COLLATION With the Learned Dr. HENRY MORE , Occasioned by the Doctors ANSWER to a LETTER of the Learned Psychopyrist . Whereunto is annexed A DEVOTIONAL HYMN , Translated for the use of the sincere Lovers of true PIETY . LONDON : Printed for J. Collins , and S. Lownds , over against Exeter-Change in the Strand . 1683. THE Annotatour TO THE READER . ABout a fortnight or three weeks ago , while my Annotations upon the two foregoing Treatises were a printing , there came to my hands Mr. Baxter's Reply to Dr. Mores Answer to a Letter of the learned Psychopyrist , printed in the second Edition of Saducismus Triumphatus : Which Reply he styles a Placid Collation with the Learned Dr. Henry More . I being fully at leasure , presently fell upon reading this Placid Collation ; which I must confess is so writ , that I was much surprized in the reading of it , I expecting by the Title thereof nothing but fairness and freeness of Judgment , and calmness of Spirit , and love and desire of Truth , and the prosperous success thereof in the World , whether our selves have the luck to light on it , or where ever it is found . But instead of this , I found a Magisterial loftiness of Spirit , and a studie of obscuring and suppressing of the Truth by petty crooked Artifices , strange distortions of the sense of the Doctors Arguments , and Falsifications of Passages in his Answer to the Letter of the Psychopyrist . Which surprize moved me , I confess , to a competent measure of Indignation in the behalf of the injured Doctor , and of the Truth he contends for : And that Indignation , according to the Idiosyncrasie of my Genius , stirred up the merry Humour in me , I being more prone to laugh than to be severely angry or surly at those that do things unhandsomely ; And this merry humour stirred up , prevailing so much upon my Judgment as to make me think that this Placid Collation was not to be answered , but by one in a pleasant and jocular humor ; And I finding my self something so disposed , and judging the matter not of that moment as to be buzzed upon long , and that this more lightsome , brisk and jocular way of answering the Placid Collation might better befit an unknown Annotatour , than the known Pen and Person of the Doctor , I presently betook my self to this little Province , thinking at first onely to take notice of Mr. Baxters Disingenuities towards the Doctor ; but one thing drawing on another , and that which followed being carefully managed and apparently useful , I mean the Answering all Mr. Baxters pretended Objections against the Penetrability or Indiscerpibility of a Spirit , and all his smaller Criticisms upon the Doctors Definition thereof , in finishing these three Parts , I quickly completed the whole little Work of what I call the Digression , ( inserted into my Annotations upon Bishop Rusts ingenious Discourse of Truth ) which , with my Annotations , and the serious Hymn annexed at the end ( to recompose thy Spirits , if any thing over-ludicrous may chance to have discomposed them ) I offer , courteous Reader , to thy candid perusal ; and so in some hast take leave , and rest Your humble Servant , The ANNOTATOUR . Annotations UPON THE Discourse of TRUTH . Sect. 1. pag. 165. AND that there are necessary mutual respects , &c. Here was a gross mistake in the former Impression . For this clause there ran thus : By the first I mean nothing else , but that things necessarily are what they are . By the second , that there are necessary mutual Respects and Relations of things one unto another . As if these mutual Respects and Relations of Things one to another were Truth in the Subject , and not Truth in the Object ; the latter of which he handles from the fourth Section to the eighteenth , in which last Section alone he treats of Truth in the Subject or Understanding . The former part of the Discourse is spent in treating of Truth in the Object ; that is to say , of Truth in the nature of things , and their necessary Respects and mutual Relations one to another . Both which are antecedent in the order of nature to all Understandings , and therefore both put together make up the first branch of the Division of Truth . So grosly had the Authours MS. been depraved by passing through the hands of unskilful Transcribers , as Mr. J. Glanvil complains at the end of his Letter prefixed to this Discourse . And so far as I see , that MS. by which he corrected that according to which the former Impression was made , was corrupt it self in this place . And it running glibly , and they expecting so suddainly the proposal of the other member of the Division , the errour , though so great , was overseen . But it being now so seasonably corrected , it gives great light to the Discourse , and makes things more easie and intelligible . Sect. 2. pag. 166. That any thing may be a suitable means to any end , &c. It may seem a monstrous thing to the sober , that any mans Understanding should be so depraved as to think so . And yet I have met with one that took himself to be no small Philosopher , but to be wiser than both the Universities , and the Royal Society to boot , that did earnestly affirm to me , that there is no natural adaptation of means to ends , but that one means would be as good as another for any end if God would have it so , in whose power alone every thing has that effect it has upon another . Whereupon I asked him , whether if God would a Foot-ball might not be as good an Instrument to make or mend a Pen withal , as a Pen-knife . He was surprized ; but whether he was convinced of his madness and folly , I do not well remember . Pag. 167. Is it possible there should be such a kind of Geometry , wherein any Problem should be demonstrated by any Principles ? Some of the Cartesians bid fair towards this Freakishness , whenas they do not stick to assert , that , If God would , he could have made that the whole should be lesser than the part , and the part bigger than the whole . Which I suppose they were animated to , by a piece of raillery of Des Cartes , in answering a certain Objection ; where , that he may not seem to violate the absolute Power of God for making what Laws he pleased for the ordering of the matter of the Universe ( though himself seems to have framed the world out of certain inevitable and necessary Mechanical Laws ) does affirm , that those Laws that seem so necessary , are by the arbitrarious appointment of God , who , if he would , could have appointed other Laws , and indeed framed another Geometry than we have , and made the power of the Hypotenusa of a Right-angled Triangle unequal to the powers of the Basis and Cathetus . This piece of Drollery of Des Cartes some of his followers have very gravely improved to what I said above of the Whole and Part. As if some superstitious Fop , upon the hearing one being demanded , whether he did believe the real and corporeal presence of Christ in the Sacrament , to answer roundly that he believed him there booted and spurred as he rode in triumph to Jerusalem , should become of the same Faith that the other seemed to profess , and glory in the improvement thereof by adding that the Ass was also in the Sacrament , which he spurred and rid upon . But in the mean time , while there is this Phrensie amongst them that are no small pretenders to Philosophy , this does not a little set off the value and usefulness of this present Discourse of Truth , to undeceive them if they be not wilfully blind . Pag. 167. Therefore the three Angles of a Triangle are equal to two right ones ; namely , Because a Quadrangle is that which is comprehended of four right lines . It is at least a more operose and ambagious Inference , if any at all . The more immediate and expedite is this , That the two internal alternate Angles made by a right line cutting two parallels , are equal to one another : Therefore the three Angles of a Triangle are equal to two right ones , P. Ram. Geom. Lib. 6. Prop. 9. If the reasoning had been thus : A Quadrangle is that which is comprehended of four right lines , Therefore the three Angles of a Triangle are not equal to two right ones ; as the Conclusion is grosly false , so the proof had been egregiously alien and impertinent . And the intention of the Author seems to be carried to Instances that are most extravagant and surprizing ; which makes me doubt whether [ equal ] was read in the true MS. or [ not equal ] but the sense is well enough either way . Sect. 4. pag. 168. The Divine Vnderstanding cannot be the fountain of the Truth of things , &c. This seems at first sight to be a very harsh Paradox , and against the current Doctrine of Metaphysicians , who define Transcendental or Metaphysical Truth to be nothing else but the relation of the Conformity of things to the Theoretical ( not Practical ) Intellect of God ; His Practical Intellect being that by which he knows things as produced or to be produced by him , but his Theoretical that , by which he knows things as they are : but yet in an Objective manner , as Existent objectively , not really . And hence they make Transcendental Truth to depend upon the Intellectual Truth of God , which alone is most properly Truth , and indeed the fountain and origine of all Truth . This in brief is the sense of the Metaphysical Schools . With which this passage of our Author seems to clash , in denying the Divine Intellect to be the fountain of the Truth of things , and in driving rather at this , That the things themselves in their Objective Existence , such as they appear there unalterably and unchangeably to the Divine Intellect , and not at pleasure contrived by it ( for as he says , it is against the nature of all understanding to make its Object ) are the measure and fountain of Truth . That in these , I say , consists the Truth in the Object , and that the Truth in the Subject is a conception conformable to these , or to the Truth of them whether in the uncreated or created Understanding . So that the niceness of the point is this : Whether the Transcendental Truth of things exhibited in their Objective Existence to the Theoretical Intellect of God consists in their Conformity to that Intellect , or the Truth of that Intellect in its Conformity with the immutable natures and Relations or Respects of things exhibited in their Objective Existence , which the Divine Intellect finds to be unalterably such , not contrives them at its own pleasure . This though it be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about mere words , yet it seems to be such a contest , that there is no harm done whethersoever side carries the Cause , the two seeming sides being but one and the same Intellect of God necessarily and immutably representing to it self the natures , Respects , and Aptitudes of all things such as they appear in their Objective Existence , and such as they will prove whenever produced into act . As for example , The Divine Understanding quatenns exhibitive of Idea's ( which a Platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) does of its infinite pregnancy and fecundity necessarily exhibit certain and unalterable Idea's of such and such determinate things , as suppose of a Cylinder , a Globe and a Pyramid , which have a setled and unalterable nature , as also immutable properties , references and aptitudes immediately consequential thereto , and not arbitrariously added unto them , which are thus necessarily extant in the Divine Intellect , as exhibitive of such Idea's . So likewise a Fish , a Fowl , and a four-footed beast , an Ox , Bear , Horse , or the like , they have a setled nature exhibited in their Idea's , and the properties and aptitudes immediately ●lowing therefrom . As also have all the Elements , Earth , Water and Air , determinate natures , with properties and aptitudes immediately issuing from them . Nor is a Whale fitted to fly in the Air , nor an Eagle to live under the Water , nor an Ox or Bear to do either , nor any of them to live in the Fire . But the Idea's of those things which we call by those names being unchangeable ( for there are di●ferences indeed of Idea's , but no changing of one Idea into another state , but their natures are distinctly setled ; and to add or take away any thing from an Idea , is not to make an alteration in the same Idea , but to constitute a new one ; As Aristotle somewhere in his Metaphysicks speaks of Numbers , where he says , that the adding or taking away of an Unite quite varies the species . And therefore as every number , suppose , Binary , Quinary , Ternary , Denary , is such a setled number and no other , and has such properties in it self , and references immediately accrewing to it , and aptitudes which no other number besides it self has ; so it is with Idea's ) the Idea's I say therefore of those things which we call by those names above-recited being unchangeable , the aptitudes and references immediately issuing from their nature represented in the Idea , must be also unalterable and necessary . Thus it is with Mathematical and Physical Idea's ; and there is the same reason concerning such Idea's as may be called Moral . Forasmuch as they respect the rectitude of Will in whatever Mind , created or uncreated . And thus , lastly , it is with Metaphysical Idea's , as for example ; As the Physical Idea of Body , Matter or Substance Material contains in it immediately of its own nature or intimate specifick Essence real Divisibility or Discerpibility , Impenetrability and mere Passivity or Actuability , as the proper fruit of the Essential Difference and intimate Form thereof , unalterably and immutably as in its Idea in the Divine Intellect , so in any Body or Material Substance that does exist : So the Idea of a Spirit , or of a Substance Immaterial , the opposite Idea to the other , contains in it immediately of its own nature Indiscerpibility , Penetrability , and Self-Activity , as the inseparable fruit of the essential difference or intimate form thereof unalterably and immutably , as in its Idea in the Divine Intellect , so in any Immaterial Substance properly so called that doth exist . So that as it is a contradiction in the Idea that it should be the Idea of Substance Immaterial , and yet not include in it Indiscerpibility , &c. so it is in the being really existent , that it should be Substance Immaterial , and yet not be Indiscerpible , &c. For were it so , it would not answer to the Truth of its Idea , nor be what it pretendeth to be , and is indeed , an existent Being Indiscerpible ; which existent Being would not be Indiscerpible , if any could discerp it . And so likewise it is with the Idea of Ens summè & absolutè perfectum , which is a setled determinate and immutable Idea in the Divine Intellect , whereby , were not God himself that Ens summè & absolutè perfectum , he would discern there were something better than Himself , and consequently that he were not God. But he discerns Himself to be this Ens summè & absolutè perfectum , and we cannot but discern that to such a Being belongs Spirituality , which implies Indiscerpibility , ( and who but a mad man can imagine the Divine Essence discerpible into parts ? ) Infinity of Essence , or Essential Omnipresence , Self-Causality , or necessary Existence immediately of it self or from it self ▪ resulting from the absolute and peculiar perfection of its own nature , whereby we understand that nothing can exist ab aeterno of it self but He. And lastly , Omniscience and Omnipotence , whereby it can do any thing that implies no contradiction to be done . Whence it necessarily follows , that all things were Created by Him , and that he were not God , or Ens summè perfectum , if it were not so : And that amongst other things he created Spirits ( as sure as there are any Spirits in the world ) indiscerpible as himself is , though of finite Essences and Metaphysical Amplitudes ; and that it is no derogation to his Omnipotence that he cannot discerp a Spirit once created , it being a contradiction that he should : Nor therefore any argument that he cannot create a Spirit , because he would then puzzle his own Omnipotence to discerp it . For it would then follow , that he cannot create any thing , no not Metaphysical Monads , nor Matter , unless it be Physically divisible in infinitum ; and God Himself could never divide it into parts Physically indivisible ; whereby yet his Omnipotence would be puzzled : And if he can divide matter into Physical Monads no further divisible , there his Omnipotence is puzzled again ; And by such sophistical Reasoning , God shall be able to create nothing , neither Matter nor Spirit , nor consequently be God , or Ens summè & absolutè perfectum , the Creator and Essentiator of all things . This is so Mathematically clear and true , that I wonder that Mr. Rich. Baxter should not rather exult , ( in his Placid Collation ) at the discovery of so plain and useful a truth , than put himself , p. 79. into an Histrionical ( as the Latin ) or ( as the Greek would express it ) Hypocritical fit of trembling , to amuze the populacy , as if the Doctor in his serious and solid reasoning had verged towards something hugely exorbitant or prophane . The ignorant fear where no fear is , but God is in the generation of the knowing and upright . It 's plain , this Reasoning brings not the existence of God into any doubt , ( For it is no repugnance to either his nature or existence , not to be able to do what is a contradiction to be done ) but it puts the Indiscerpibility of Spirits ( which is a Notion mainly useful ) out of all doubt . And yet Mr. Baxter his phancie stalking upon wooden stilts , and getting more than a spit and a stride before his Reason , very magisterially pronounces , It 's a thing so high , as required some shew of proof to intimate that God cannot be God if he be Almighty , and cannot conquer his own Omnipotency . Ans . This is an expression so high and in the Clouds , that no sense thereof is to be seen , unless this be it : That God cannot be God , unless he be not Almighty ; as he would discover himself not to be , if he could not discerp a Spirit of a Metaphysical amplitude when he has created it . But it plainly appears from what has been said above , that this discerping of a Spirit , which is immediately and essentially of its own nature indiscerpible , as well as a Physical Monad is , implying a contradiction , it is no derogation to the Almightiness of God that he cannot do it ; all Philosophers and Theologers being agreed on that Maxim , That what implies a contradiction to be done , is no Object of Gods Almightiness . Nor is he less Almighty for not being able to do it . So that the prick-●ar'd Acuteness of that trim and smug saying , that seemed before to shoot up into the Sky , flags now like the flaccid lugs of the over-laden Animal old Silenus rid on when he had a Plot upon the Nymphs by Moon-shine . Pardon the tediousness of the Periphrasis : For though the Poet was pleased to put old Silenus on the Ass , yet I thought it not so civil to put the Ass upon old Mr. Baxter . But he proceeds , pag. 80. Your words , says he , like an intended Reason , are [ For that cannot be God from whom all other things are not produced and created ] to which he answers , ( 1. ) Relatively , says he , ( as a God to us ) it 's true , though quoad existentiam Essentiae , he was God before the Creation . But , I say , if he had not had the power of creating , he had been so defective a Being , that he had not been God. But he says ( 2. ) But did you take this for any shew of a proof ? The sense implyed is this [ All things are not produced and created by God , if a spiritual ample substance be divisible by his Omnipotencie that made it : Yea ; Then he is not God. Negatur consequentia . Ans . Very scholastically disputed ! Would one think that Reverend Mr. Baxter , whom Dr. More for his Function and Grandevity sake handles so respectfully , and forbears all such Juvenilities as he had used toward Eugenius Philalethes , should play the Doctor such horse-play , having been used so civilly by him before ? What Buffoon or Antick Mime could have distorted their bodies more ill-favour'dly and ridiculously , than he has the Doctors solid and well-composed Argument ? And then as if he had done it in pure innocency and simplicity , he adds a Quaker-like [ Yea ] thereunto . And after all , like a bold Scholastick Champion , or Polemick Divine , couragiously cries out , Negatur consequentia . What a fardle of freaks is there here , and illiberal Artifices to hide the Doctors sound Reasoning in the 28th Section of his Answer to the Psychopyrists Letter ? Where having plainly proved that God can create an Indiscerpible Being though of a large Metaphysical amplitude , and that there is nothing objected against it , nor indeed can be , but that then he would seem to puzzle his own Omnipotency , which could not discerp such a Being ; the Doctor shews the vanity of that Objection in these very words ▪ The same , says he , may be said of the Metaphysical Monads ( namely , that God cannot discerp them ) and at that rate he shall be allow'd to create nothing , no not so much as Matter ( which consists of Physical Monads ) nor himself indeed to be . For that cannot be God from whom all other things are not produced and created . What reason can be more clear or more convincing , That God can create a Spirit in the proper sense thereof , which includes Indiscerpibility ? there being no reason against it but what is false , it plainly implying that he can create nothing , and consequently that he cannot be God. Wherefore that Objection being thus clearly removed , God , as sure as himself is , can create a Spirit , penetrable and indiscerpible , as himself is , and is expresly acknowledged to be so by Mr. Baxter himself , pag. 5● . And he having created Spirits or Immaterial Substances of an opposite Species to Material , which are impenetrable and discerpible of their immediate nature how can these Immaterial substances be any other than Penetrable and Indiscerpible ? Which is a very useful Dogma for assuring the souls personal subsistence after Death . And therefore it is a piece of grand Disingenuity in Mr. Baxter , to endeavour thus to slur and obscure so plain and edifying a Truth , by mere Antick Distortions of words and sense , by alterations and mu●ilations , and by a kind of sophistick Buffoonry . This is one specimen of his Difingenuity towards the Doctor , who in his Answer has been so civil to him . And now I have got into this Digression , I shall not stick to exemplifie it in several others . As secondly , pag. 4. in those words : And when I presume most , I do but most lose my self , and misuse my understanding . Nothing is good for that which it was not made for . Our Vnderstandings , as our Eyes , are made onely for things revealed . In many of your Books I take this for an excess . So Mr. Baxter ▪ Let me now interpose a word or two in the behalf of the Doctor . Is not this a plain piece of Disingenuity against the Doctor , who has spent so great a part of his time in Philosophie ( which the mere Letter of the Scripture very rarely reveals any thing of ) to reproach him for his having used his understanding so much about things not revealed in Scripture ? Where should he use his Understanding and Reason , if not in things unrevealed in Scripture ; that is , in Philosophical things ? Things revealed in Scripture are Objects rather of Faith than of Science and Understanding . And what a Paradox is this , that our Understandings , as our Eyes , are made onely for things revealed ? When our Eyes are shut , all the whole visible world , by the closing of the palpebrae is vailed from us , but it is revealed to us again by the opening of our eyes ; and so it is with the eye of the Understanding . If it be shut through Pride , Prejudice , or Sensuality , the mysteries of Philosophy are thereby vailed from it ; but if by true vertue and unfeigned sanctity of mind that eye be opened , the Mysteries of Philosophy are the more clearly discovered to it , especially if points be studied with singular industry , which Mr. Baxter himself acknowledges of the Doctor , pag. 21. onely he would there pin upon his back an Humble Ignoramus in some things , which the Doctor , I dare say , will easily admit in many things , yea in most ; and yet , I believe , this he will stand upon , that in those things which he professes to know , he will challenge all the world to disprove if they can . And for probable Opinions , especially if they be useless , which many Books are too much stuffed withal , he ca●●s them out as the lumber of the mind , and would willingly give them no room in his thoughts . Firmness and soundness of Life is much better than the multiplicitie of uncertain Conceits . And lastly , whereas Mr. Baxter speaking of himself , says , And when I presume most , I do but most lose my self ; He has so bewildered and lost himself in the multifarious , and most-what needless points in Philosophy or Scholastick Divinity , that if we can collect the measures of the Cause from the amplitude of the Effect , he must certainly have been very presumptuous . He had better have set up his Staff in his Saints everlasting Rest , and such other edifying and useful Books as those , than to have set up for either a Philosopher or Polemick Divine . But it is the infelicity of too many , that they are ignorant — Quid valeant humeri , quid ferre recusent , as the Poet speaks , or as the Pythagoreans — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so taking upon them a part in a Play which they are unfit for , they both neglect that which they are fit for , and miscarry , by reason of their unfitness , in their acting that Part they have rashly undertaken ; as Epictetus somewhere judiciously observes . But if that passage , And when I presume most , I do but most lose my self , was intended by him as an oblique Socratical reproof to the Doctor ; let him instance if he can , where the Doctor has presumed above his strength . He has medled but with a few things , and therefore he need not envie his success therein , especially they being of manifest use to the serious world , so many as God has fitted for the reception of them . Certainly there was some grand occasion for so grave a preliminary monition as he has given the Doctor . You have it in the following Page , p. 5. This premised , says he , I say , undoubtedly it is utterly unrevealed either as to any certainty or probability , That all Spirits are Souls , and actuate Matter . See what Heat and Hast , or some worse Principle has engaged Mr. Baxter to do ; to father a down-right falshood upon the Doctor , that he may thence take occasion to bestow a grave admonition on him , and so place himself on the higher ground . I am certain it is neither the Doctors opinion , That all Spirits are Souls , and actuate Matter , nor has he writ so any where . He onely says in his Preface to the Reader , That all created Spirits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Souls ] in all probability , and actuate some matter . And his expression herein is both modest and true . For though it is not certain or necessary , yet it is very probable . For if there were of the highest Orders of the Angels that fell , it is very probable that they had corporeal Vehicles , without which it is hard to conceive they could run into disorder . And our Saviour Christs Soul , which actuates a glorified spiritual Bodie , being set above all the Orders of Angels , it is likely that there is none of them is so refined above his Humane Nature , as to have no bodies at all . Not to add , that at the Resurrection we become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though we have bodies then ; which is a shrewd intimation that the Angels have so too , and that there are no created Spirits but have so . Thirdly , Mr. Baxter , pag. 6. wrongfully blames the Doctor for being so defective in his studies as not to have read over Dr. Glisson De Vita Naturae ; and says he has talk'd with diverse high pretenders to Philosophie , and askt their judgment of that Book , and found that none of them understood it , but neglected it , as too hard for them ; and yet contemned it . His words to Dr. More are these : I marvel that ●hen you have dealt with so many sorts of Dissenters , you meddle not with so subtile a piece as that of old Dr. Glissons , De Vita Naturae . He thinks the subtilty of the Book has deterred the Doctor from reading it , as something above his Capacity , as also of other high Pretenders to Philosophie . This is a Book it seems calculated onely for the elevation of Mr. Baxters subtile and sublime wit. And indeed by the benefit of reading this Book he is most dreadfully armed with the affrightful terms of Quoddities and Quiddities , of Conceptus formalis and fundamentalis , of Conceptus adaequatus and inadaequatus , and the like . In vertue of which thwacking expressions he has fancied himself able to play at Scholastick or Philosophick Quarter-staff with the most doughty and best appointed Wits that dare enter the Lists with him ; and as over-neglectful of his flock , like some conceited Shepherds , that think themselves no small fools at the use of the Staff or Cudgil-play , take Vagaries to Fairs or Wakes to give a specimen of their skill ; so he ever and anon makes his Polemick sallies in Philosophie or Divinity to entertain the Spectators , though very oft he is so rapt upon the knuckles , that he is forced to let fall his wooden Instrument , and blow his fingers . Which is but a just Nemesis upon him , and he would do well to interpret it as a seasonable reproof from the great Pastor of Souls , to whom we are all accountable . But to return to his speech to the Doctor ; I will adventure to answer in his behalf , That I marvel that whenas Mr. Baxter has had the curiosity to read so many Writers , and some of them sure but of small concern , that he has not read that sound and solid piece of Dr. More , viz. his Epistola altera ad V. C. with the Scholia thereon , where Spinozius is confuted . Which if he had read he might have seen Volum . Philosoph . Tom. 1. pag. 604 , 605 , &c. that the Doctor has not onely read that subtile Piece of Doctor Glissons , but understands so throughly his Hypothesis , that he has solidly and substantially confuted it . Which he did in a faithful regard to Religion . For that Hypothesis , if it were true , were as safe , if not a safer Refuge for Atheists , than the mere Mechanick Philosophie is : And therefore you may see there , how Cuperus , brought up amongst the Atheists from his very childhood , does confess , how the Atheists now-a-daies explode the Mechanick Philosophie as not being for their turn , and betake themselves wholly to such an Hypothesis as Dr. Glissons Vita Naturae . But , God be thanked , Dr. H. More in the fore-cited place has perfectly routed that fond and foul Hypothesis of Dr. Glisson , and I dare say is sorry that so good and old a Knight errant in Theologie and Philosophie as Mr. Richard Baxter seems to be , should become benighted , as in a wood , at the Close of his daies , in this most horrid dark Harbour and dismal Receptacle or Randevouz of wretched Atheists . But I dare say for him , it is his ignorance , not choice , that has lodged him there . The fourth Disingenuity of Mr. Baxter towards the Doctor is , in complaining of him as if he had wronged him by the Title of his Answer to his Letter , in calling it an Answer to a Psychopyrist , pag. 2. 82. As if he had asserted that materiality of Spirits which belongs to bodies , pag. 94. In complaining also of his inconsistency with himself , pag. 10. as if he one while said that Mr. Baxter made Spirits to be Fire or material , and another while said he made them not Fire or material . But to the first part of this Accusation it may be answered , That if it is Mr. Baxter that is called the Learned Psychopyrist , how is the thing known to the world but by himself ? It looks as if he were ambitious of the Title , and proud of the ●ivil treating he has had at the hands of the Doctor , though he has but ill repai'd his civility in his Reply . And besides this , there is no more harshness in calling him Psychopyrist , than if he had called him Psycho-Hylist , there being nothing absurd in Psychopyrism but so far forth as it includes Psycho-Hylism , and makes the Soul material . Which Psycho-Hylism that Mr. Baxter does admit , it is made evident in the Doctors Answer , Sect. 16. And Mr. Baxter in his Placid Collation ( as he mis-calls it , for assuredly his mind was turbid when he wrote it ) pag. 2. allows that Spirits may be called Fire Analogicè and Eminenter , and the Doctor in his Preface intimates that the sense is to be no further stretched , than the Psychopyrist himself will allow . But now that Mr. Baxter does assert that Materiality in created Spirits that belongs to bodies in the common sense of all Philosophers , appears Sect. 16. where his words are these : But custom having ▪ made MATERIA , but especially CORPVS to signifie onely such grosser Substance as the three passive Elements are ( he means Earth , Water , Air ) I yield , says he , so to say , that Spirits are not Corporeal or Material . Which plainly implies that Spirits are in no other sense Immaterial , than Fire and Aether are , viz. than in this , that they are thinner matter . And therefore to the last point it may be answered in the Doctors behalf , that he assuredly does nowhere say , That Mr. Baxter does not say that Spirits are Material , as Material is taken in the common sense of all Philosophers for what is impenetrable and discerpible . Which is Materia Physica , and in opposition to which , a Spirit is said to be Immaterial . And which briefly and distinctly states the Question . Which if Mr. Baxter would have taken notice of , he might have saved himself the labour of a great deal of needless verbosity in his Placid Collation , where he does over-frequently , under the pretence of more distinctness , in the multitude of words obscure knowledge . Fifthly , Upon Sect. 10. pag. 21. where Mr. Baxters Question is , How a man may tell how that God that can make many out of one , cannot make many into one , &c. To which the Doctor there answers : If the meaning be of substantial Spirits , it has been already noted , that God acting in Nature does not make many substances out of one , the substance remaining still entire ; for then Generation would be Creation . And no sober man believes that God assists any creature so in a natural course , as to enable it to create : And then I suppose that he that believes not this , is not bound to puzzle himself why God may not as well make many substances into one , as many out of one , whenas he holds he does not the latter , &c. These are the Doctors own words in that Section . In reply to which , Mr. Baxter : But to my Question , saies he , why God cannot make two of one , or one of two , you put me off with this lean Answer , that we be not bound to puzzle our selves about it . I think , saies he , that Answer might serve to much of your Philosophical disputes . Here Mr. Baxter plainly deals very disingenuously with the Doctor in perverting his words , which affirm onely , That he that denies that God can make two substances of one in the sense above-declared , need not puzzle himself how he may make one of those two again . Which is no lean , but full and apposite Answer to the Question there propounded . And yet in this his Placid Collation , as if he were wroth , he gives ill language , and insinuates , That much of the Doctors Philosophical Disputes are such as are not worth a mans puzling himself about them ; whenas it is well known to all that know him or his Writings , that he concerns himself in no Theories but such as are weighty and useful , as this of the Indiscerpibility of Spirits is , touching which he further slanders the Doctor , as if it were his mere Assertion without any Proof . As if Mr. Baxter had never read , or forgot the Doctors Discourse of the true Notion of a Spirit , or what he has writ in the further Defence thereof . See Sect. 26 , 28 , 30 , 31. Thus to say any thing in an angry mood , verily does not become the Title of a Placid Collation . Sixthly , The Doctor in Sect. 11. of his Defence of his Notion of a Spirit , writes thus : I desire you to consider the nature of Light throughly , and you shall find it nothing but a certain motion of a Medium , whose parts or particles are so or so qualified , some such way as Cartesianism drives at . To this Mr. Baxter replies against the Doctor , pag. 59. Really , saies he , when I read how far you have escaped the delusions of Cartesianism , I am sorry you yet stick in so gross a part of it as this is ; when he that knoweth no more than motion in the nature of Fire , which is the Active Principle by which Mental and Sensitive Nature operateth on Man and Brutes and Vegetables , and all the Passive Elements ; and all the visible actions in this lower world are performed , what can that mans Philosophie be worth ? I therefore return your Counsel , study more throughly the nature of Ethereal Fire . Satis pro imperio ! very Magisterially spoken ! and in such an igneous Rapture , that it is not continuedly sense . Does Mental and Sensitive Nature act on Brutes and Vegetables and all the Passive Elements ? But to let go that : Is all the Doctors Philosophie worth nothing if he hold with Des Cartes touching the Phaenomenon of Light as to the Material part thereof ? It is the ignorance of Mr. Baxter , that he rejects all in Des Cartes , and Judiciousness in the Doctor , that he retains some things , and supplies where his Philosophie is deficient . He names here onely the Mechanical Cause of Light , viz. Motion , and duly modified Particles . But in his Enchiridium he intimates an higher principle than either Fire or Aether , or any thing that is Material , be it as fine and pure as you please to fancie it . See his Enchirid . Metaphys . Cap. 19. where he shews plainly , that Light would not be Light , were there not a Spiritus Mundanus , or Spirit of Nature , which pervades the whole Universe ; Mr. Baxters ignorance whereof has cast him into so deep a dotage upon Fire and Light , and fine discerpible Corporeities , which he would by his Magisterial Prerogative dubb Spirits , when to nothing that Title is due , but what is Penetrable and Indiscerpible by reason of the immediate Oneness of its Essence , even as God the Father and Creator of all Spirits is one Indiscerpible Substance or Being . And therefore I would advise Mr. Baxter to studie more throughly the true nature of a Spirit , and to let go these Ignes Fatui that would seduce him into thick mists and bogs . For that universal Spirit of Nature is most certainly the Mover of the matter of the world , and the Modifier thereof , and thence exhibits to us not onely the Phaenomena of Light and Fire , but of Earth and Water , and frames all Vegetables into shape and growth ; and Fire of it self is but a dead Instrument in its hand , as all is in the hand of God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Synesius , if I well remember , somewhere calls him in his Hymns . Seventhly , That is also less ingenuously done of Mr. Baxter , when the Doctor so friendly and faithfully puts him in a way of undeceiving himself , Sect. 17. touching the Doctrine of Atoms , that he puts it off so slightly . And so Sect. 18. where he earnestly exhorts him to studie the nature of Water , as Mr. Baxter does others to studie the nature of Fire ; he , as if he had been bitten , and thence taken with that disease the Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which signifies the fear of Water , has slunk away and quite neglected the Doctors friendly monition ; and is so small a Proficient in Hydrostaticks , that pag. 68. he understands not what greater wonder there is in the rising of the Dr.'s Rundle , than in the rising of a piece of Timber from the bottom of the Sea. Which is a sign he never read the 13th Chapter of the Dr.'s Enchiridion Metaphysicum , much less the Scholia thereon . For if he had , he would discern the difference , and the vast usefulness of the one above that of the other to prove a Principium Hylarchicum distinct from the matter of the Universe , against all evasions and tergiversations whatsoever . But these things cannot be insisted on here . Eighthly , Mr. Baxter , pag. 76. charges the Doctor with such a strange Paradox as to half of it , that I cannot imagine from whence he should fetch it . You seem , says he , to make all substance Atoms , Spiritual Atoms and Material Atoms . The latter part of the charge the Doctor I doubt not but will acknowledge to be true : But may easily prove out of Mr. Baxter , pag. 65. that he must hold so too . For his words there are these : Tha● God is able to divide all matter into Atoms or indivisible parts I doubt not . And can they be Physically divided into parts of which they don't consist ? But Mr. Baxter by the same reason making Spirits divisible by God , though not by any Creature , makes them consist of Spiritual Atoms , for they cannot but consist of such parts as they are divisible into . And if they be divisible by God into larger shreds onely but not into Atoms , then every created Spirit , especially particular ones , are so many subtil living Puppets made up of spiritual rags and clouts . But if God can divide them neither into spiritual Atoms nor larger spiritual parcels , he can't divide them at all . And so according to what the Doctor contends for , they will be , as they ought to be , absolutely indiscerpible . I omit here to take notice of another absurdity of Mr. Baxters , That though the substance of a Spirit he will have to be divisible , yet he will have the form indivisible , pag. 50 , 99. and yet both parts to be Spirit still ; which implies a contradiction . For then one of the parts will be without the form of a Spirit , and consequently be no Spirit , and yet be a Spirit according to Mr. Baxter , who makes Spirits divisible into parts of the same denomination , as when water is divided into two parts , each part is still water , pag. 53. Ninthly . That which occurrs pag. 48. is a gross Disingenuity against the Doctor , where Mr. Baxter says , And when you make all Spirits to be Souls and to animate some matter , you seem to make God to be but Anima Mundi . How unfair and harsh is this for you Mr. Baxter , who has been so tenderly and civilly handled by the Doctor in his Answer to your Letter , he constantly hiding or mollifying any thing that occurred therein that might overmuch expose you , to represent him as a favourer of so gross a Paradox as this , That there is no God but an Anima Mundi , which is the Position of the Vaninian Atheists , which himself has expresly confuted in his Mystery of Godliness , and declared against lately in his Advertisements on Jos Glanvils Letter to himself , in the second Edition of Saducismus Triumphatus ? This looks like the breaking out of unchristian rancour , in a Reply which bears the Specious Title of a Placid Collation . Which is yet exceedingly more aggravable , for that this odious Collection is not made from any words of the Doctor , but from a fiction of Mr. Baxter . For the Doctor has nowhere Written , nor ever thought that all Spirits , but only all Created Spirits , might probably be Souls , that is to say , actuate some matter or other . And those words are in his Preface to his Answer to the Letter of the Psychopyrist , as I noted before . I might reckon up several other Disingenuities of Mr. Baxters towards the Doctor in this his Placid Collation ; but I have enumerated enough already to weary the Reader , and I must remember I am but in a Digression . I shall onely name one Disingenuity more , which was antecedent to them all , and gave occasion both to Mr. Baxters Letter , and to the Doctors Answer thereto , and to this Reply of Mr. Baxter . And that was , That Mr. Baxter in his Methodus Theologiae ( as he has done also in a little Pamphlet touching Judge Hales ) without giving any reasons , which is the worst way of traducing any man or his s●ntiments , slighted and slurred those two essential Attributes of a Spirit , Penetrability and Indiscerpibility , which for their certain Truth and usefulness the Doctor thought fit to communicate to the World. But forasmuch as Mr. Baxter has in this his Reply produced his Reasons against them , I doubt not but the Doctor will accept it for an amends . And I , as I must disallow of the Disingenuity of the omission before , yet to be just to Mr. Baxter , I must commend his discretion and judgment in being willing to omit them ; they appearing to me now they are produced , so weak and invalid . But such as they are , I shall gather them out of his Reply , and bring them into view . First then , pag. 13. It is alledged , That nothing hath two forms univocally so called . But if Penetrabilitie and Indiscerpibilitie be added to the Virtus Vitalis , to the Vital Power of a Spirit , it will have two forms . Therefore Penetrabilitie and Indiscerpibilitie are to be omitted in the notion of a Spirit . See also p. 22. Secondly , pag. 14. Penetrable and Indiscerpible can be no otherwise a form to Spirits , than Impenetrable and Discerpible are a form to Matter . But Impenetrable is onely a modal Conceptus of Matter , and Discerpible a Relative notion thereof , and neither one nor both contrary to Virtus vitalis in a Spirit . Thirdly , pag. 14. He sees no reason why Quantity , and the Trina Dimensio , may not as well be part of the form of Matter as Discerpibilitie and Impenetrabilitie . Fourthly , pag. 15 , 16. Nothing is to be known without the mediation of Sense , except the immediate sensation itself , and the acts of intellection and volition or nolition , and what the Intellect inferreth of the like , by the perception of these . Wherefore as to the modification of the substance of Spirits which is contrary to Impenetrabilitie and Divisibilitie , I may grope , says he , but I cannot know it positively for want of sensation . Fifthly , pag. 16 , 17. If Indiscerpibilitie be the essential character of a Spirit , then an Atom of matter is a Spirit , it being acknowledged to be Indiscerpible . Wherefore Indiscerpibilitie is a false character of a Spirit . Sixthly , pag. 17 , 18. [ Penetrable ] whether actively or passively understood , can be no proper Character of a Spirit , forasmuch as Matter can penetrate a Spirit , as well as a Spirit Matter , it possessing the same place . See pag. 23. Seventhly , pag. 40 , 41. Immaterialitie , says he , Penetrabilitie and Indiscerpibilitie , in your own judgment I think are none of them proper to Spirit . For they are common to diverse Accidents in your account , viz. to Light , Heat , Cold. And again in his own words , Eighthly , pag. 77. If your Penetrabilitie , says he , imply not that all the singular Spirits can contract themselves into a Punctum , yea that all the Spirits of the world may be so contracted , I find it not yet sufficiently explained . See also pag. 52 , 78 , 89 , 90. Ninthly , pag. 50. Seeing , says he , you ascribe Amplitude , Quantitie , and Dimensions and Logical Materialitie to the Substantialitie of Spirits , I see not but that you make them Intellectually divisible , that is , that one may think of one part as here , and another there . And if so , though man cannot separate and divide them , if it be no contradiction , God can . Tenthly , and lastly , pag. 90. The putting of Penetrability and Indiscerpibility into the notion of a Spirit , is needless , and hazardous , it being sufficient to hold that God hath made Spirits of no kind of parts but what do Naturally abhor Separation , and so are inseparable unless God will separate them , and so there is no fear of losing our Personality in the other State. But Penetrability and Indiscerpibility being hard and doubtful words , they are better left out , lest they tempt all to believe that the very Being of Spirits is as doubtful as those words are . Thus have I faithfully though briefly brought into view all Mr. Baxters Arguments against the Penetrability and Indiscerpibility of Spirits , which I shall answer in order as they have been recited . To the first therefore I say , that the Doctors Definition of a Spirit , which is [ A Substance immaterial intrinsecally indued with life and a faculty of motion ] where Substance is the Genus , and the rest of the terms comprize the Differentia ( which Mr. Baxter calls Conceptus formalis and Forma ) I say , that this Difference or Form though it consist of many terms , yet these terms are not Heterogeneal , as he would insinuate , pag. 22. but Congenerous , and one in order to another , and essentially and inseparably united in that one substance which is rightly and properly called Spirit , and in vertue of that one substance , though their Notions and Operations differ , they are really one inseparable specifick Difference or Form , as much as Mr. Baxters Virtus vitalis un a-trina is ; that is to say , they are specifick knowable terms , succedaneous to the true intimate specifick Form that is utterly unknowable ; and therefore I say , in this sen●e these knowable terms are one inseparable specifick Difference or Form whereby Spirit is distinguished from Bodie or Matter in a Physical acception . Which the Universality of Philosophers hold to consist in Impenetrability , and Discerpibilitie , and Self-inactivitie . Which if Mr. Baxter would have been pleased to take notice of , viz. that a Spirit is said to be a Substance Immaterial in opposition to Matter Physical , he might have saved himself the labour of a deal of tedious trisling in explication of words to no purpose . But to shew that this Pretence of more Forms than one in one Substance is but a Cavil , I will offer really the same Definition in a more succinct way , and more to Mr. Baxters tooth , and say , As Corpus is Substantia Materialis ( where Materialis is the specifick Difference of Corpus comprized in one term : ) so Spiritus is Substantia Immaterialis ( where Immaterialis the specifick Difference of Spiritus is likewise comprized in one term , to please the humour of Mr. Baxter . ) But now as under that one term [ Materialis ] are comprized Impenetrabilitie , Discerpibilitie , and Self-Inactivity ; so also under that one term [ Immaterialis ] are comprized , as under one head , Penetrability , Indiscerpibility , and Intrinsecal life and motion , that is , an essential facultie of life and motion , which in one word may be called Self-Activity . Whence Penetrability , Indiscerpibility , and Self-Activity are as much one Form of a Spirit , as Mr. Baxters Vita , Perceptio , and Appetitus , is one Form thereo● . For though in both places they are three distinct notions , at least as Mr. Baxter would have it , yet they are the essential and inseparable Attributes of one substance , and the immediate fruit and result of the Specifick nature thereof . They are inseparably one in their Source and Subject . And this I think is more than enough to take off this first little Cavil of Mr. Baxters against the Doctors including Penetrability and Inseparability in the Form or Specifick difference of a Spirit . For all that same is to be called Form , by which a thing is that which it is , as far as our Cognitive faculties will reach , and by which it is essentially distinguished from other things . And if it were not for Penetrabilitie and Indiscerpibilitie , Spirit would be confounded with Body and Matter . And Body or Physical Matter might be Self-Active , Sentient , and Intelligent . To the Second I answer , That whosoever searches things to the bottom , he will find this a sound Principle in Philosophie , That there is nothing in the whole Universe but what is either Substantia or Modus . And when a Mode or several Modes put together are immediately and essentially inseparable from a Substance , they are lookt upon as the Form , or the onely knowable Specifick difference of that Substance . So that Impenetrability and Discerpibility , which are immediately essential to , and inseparable from Body or Matter , and Self-Inactivitie , ( as Irrational is made the specifick difference of a Brute ) may be added also : These , I say , are as truly the Form or Specifick difference of Body or Matter , as any thing knowable is of any thing in the world . And Self-Inactivity at least , is contrary to the Virtus vitalis of a Spirit , though Impenetrability and Discerpibility were not . So that according to this oeconomy , you see how plainly and exquisitely Body and Spirit are made opposite Species one to another . And 't is these Modal differences of Substances which we only know , but the Specifick Substance of any thing is utterly unknown to us , however Mr. Baxter is pleased to swagger to the contrarie , p. 44 , 62. Where he seems to mis-understand the Doctor , as if by Essence he did not understand Substance , as both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Essentia usually signifie ( especially with the Ancients ) but any Being at large . But of Substance it is most true , we know it onely by its essential Modes , but the Modes are not the Substance it self of which they are Modes ; otherwise the Substance would want Modes , or every Substance would be more substances than one . And Mr. Baxter himself saith , pag. 62. To know an essential Attribute , and to know ipsam essentiam scientiâ inadaequatâ , is all one . Which inadequate or partial knowledge , say I , is this , the knowing of the Essential Mode of the Substance , and not knowing the Substance it self ; Otherwise if both the Essential Modes were known , and also the Specifick Substance to which the Modes belong ( more than that those Modes belong to that Substance ) the knowledge would be full and adequate , and stretcht through the whole Object . So that Mr. Baxters Scientia inadoequata , and the Doctors denying the bare Substance it self to be known , may very well consist together , and be judged a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is an exercise more grateful it 's likely to Mr. Baxter , than to the Doctor . To the third I say , Any one that considers may find a necessarie reason why Quantitie or Trina Dimensio should be left out in the Form of Body or Matter , especially why the Doctor should leave it out , because he does professedly hold , That whatever is , has Metaphysical Quantitie or Metaphysical Trina Dimensio ; Which no man can denie that holds God is Essentially present every-where . And no man , I think , that does not dote can denie that . Wherefore allowing Matter to be Substance ; in that Generical nature , Trina Dimensio is comprized , and need not be again repeated in the Form. But when in the Forma or Differentia , Discerpible and Impenetrable is added , this is that which makes the Trina Dimensio ( included in the Genus , Substantia ) of a Corporeal kind , and does constitute that Species of things , which we call Corpora . This is so plain a business , that we need insist no longer upon it . Now to the fourth , I answer briefly , That from what knowledge we have by the mediation of the Senses and inference of the Intellect , we arrive not onely to the knowledge of like things , but of unlike , or rather contrary : As in this very example , we being competently well instructed , indeed assured by our Senses , that there is such a kind of thing as Body , whose nature is to be Impenetrable and Discerpible , and our Reason certainly informing us , as was noted even now , that whatever is , has a kind of Amplitude more or less , or else it would be nothing ; hence we are confirmed , that not Extension or Trina Dimensio , but Impenetrabilitie and Discerpibilitie is the determinate and adequate nature of what we call Body ; and if there be any opposite species to Body , our Reason tells us it must have opposite Modes or Attributes , which are Penetrability and Indiscerpibility . This is a plain truth not to be groped after with our fingers in the dark , but clearly to be discerned by the eye of our understanding in the light of Reason . And thus we see ( and many examples more we might accumulate ) That by the help of our Senses and Inference of our Vnderstanding , we are able to conclude not onely concerning like things , but their contraries or opposites . I must confess I look upon this allegation of Mr. Baxter as very weak and faint . And as for his fifth , I do a little marvel that so grave and grandaevous a person as he should please himself in such little ●●irts of Wit and Sophistry as this of the Indiscerpibility of an Atom or Physical Monad . As if Indiscerpibility could be none of the essential or specifical Modes or Attributes of a Spirit , because a Physical Monad or Atom is Indiscerpible also , which is no Spirit . But those very Indiscerpibilities are Specifically different . For that of a Spirit is an Indiscerpibility that arises from the positive perfection and Oneness of the Essence , be it never so ample ; that of an Atom or Physical Monad , from imperfection and privativeness , from the mere littleness or smalness thereof , so small that it is impossible to be smaller , and thence onely is Indiscerpible . The sixth also is a pretty juvenile Ferk of Wit for a grave ancient Divine to use , That Penetrability can be no proper Character of a Spirit , because Matter can penetrate Spirit as well as Spirit Matter , they both possessing the same space . Suppose the bodie A. of the same amplitude with the bodie B. and thrust the bodie A. against the bodie B. the bodie A. will not nor can penetrate into the same space that the bodie B. actually occupies . But suppose the bodie A. a Spirit of that amplitude , and according to its nature piercing into the same space which the bodie B. occupies , how plain is it that that active piercing into the same space that the bodie B. occupies , is to be attributed to the Spirit A. & not to the bodie B ? For the bodie A. could not get in . These are prettie forc'd distortions of Wit , but no solid methods of due Reason . And besides , it is to be noted , that the main Character of a Spirit is , as to Penetrability , that Spirit can penetrate Spirit , but not Matter Matter . And now the Seventh is as slight as the Fifth . Diverse Accidents , saith he , penetrate their Subjects , as Heat , Cold , &c. Therefore Penetrabilitie is no proper Character of a Spirit . But what a vast difference is there here ! The one pierce the matter , ( or rather are in the matter merely as continued Modes thereof ) the other enters into the matter as a distinct Substance therefrom . Penetration therefore is here understood in this Character of a Spirit , of Penetratio Substantialis , when a substance penetrates substance , as a Spirit does Spirit and matter , which Matter cannot do . This is a certain Character of a Spirit . And his instancing in Light as Indiscerpible , is as little to the purpose . For the substance of Light , viz. the Materia subtilissima and Globuli , are discerpible . And the motion of them is but a Modus , but the point in hand is Indiscerpibilitie of Substance . To the Eighth I Answer , That Mr. Baxter here is hugely unreasonable in his demands , as if Penetrabilitie of Spirits were not sufficiently explained , unless it can be made out , that all the Spirits in the world , Universal and particular , may be contracted into one Punctum : But this is a Theme that he loves to enlarge upon , and to declaim on very Tragically , as pag. 52. If Spirits have parts which may be extended and contracted , you will hardly so easily prove as say , that God cannot divide them . And when in your Writings shall I find satisfaction into how much space one Spirit may be extended , and into how little it may be contracted , and whether the whole Spirit of the World may be contracted into a Nut-shell or a Box , and the Spirit of a Flea may be extended to the Convex of all the world ? And again , pag. 78. You never tell into how little parts onely it may be contracted ; And if you put any limits , I will suppose that one Spirit hath contracted itself into the least compass possible ; and then I ask , Cannot another and another Spirit be in the same compass by their Penetration ? If not ; Spirits may have a contracted Spissitude which is not Penetrable , and Spirits cannot penetrate contracted Spirits , but onely dilated ones . If yea ; then quaero , whether all created Spirits may not be so contracted . And I should hope that the Definition of a Spirit excludeth not God , and yet that you do not think that his Essence may be contracted and dilated . O that we knew how little we know ! This grave moral Epiphonema with a sorrowful shaking of the Head is not in good truth much misbecoming the sly insinuating cunning of Mr. Richard Baxter , who here makes a shew , speaking in the first person [ We ] of lamenting and bewailing the ignorance of his own ignorance , but friendly hooks in , by expressing himself in the plural number , the Doctor also into the same condemnation . Solamen miseris — as if He neither did understand his own ignorance in the things he Writes of , but will be strangely surprised at the hard Riddles Mr. Baxter has propounded , as if no Oedipus were able to solve them . And I believe the Doctor if he be called to an account will freely confess of himself , That in the things he positively pronounces of , so far as he pronounces , that he is indeed altogether ignorant of any ignorance of his own therein ; But that this is by reason that he according to the cautiousness of his Genius does not adventure further than he clearly sees ground , and the notion appears useful for the Publick . As it is indeed useful to understand that Spirits can both Penetrate matter and Penetrate one another , else God could not be Essentially present in all the parts of the Corporeal Universe , nor the Spirits of Men and Angels be in God. Both which notwithstanding are most certainly true , to say nothing of the Spirit of Nature , which particular Spirits also Penetrate , and are Penetrated by it . But now for the Contraction and Dilatation of Spirits , that is not a propertie of Spirits in general as the other are , but of particular created Spirits , as the Doctor has declared in his Treatise of the Immortalitie of the Soul. So that that hard Question is easily answered concerning Gods contracting and dilating himself ; That he does neither , he being no created Spirit , and being more absolutely perfect than that any such properties should be competible to him . And it is reasonable to conceive that there is little actually of that propertie in the Spirit of Nature , it being no particular Spirit , though created , but an Universal one , and having no need thereof . For the corporeal world did not grow from a small Embryo into that vast amplitude it is now of , but was produced of the same largeness it now has , though there was a successive delineation and orderly polishing and perfecting the vast distended parts thereof . And to speak compendiously and at once , That God that has Created all things in number , weight & measure , has given such measures of Spiritual Essence and of the facultie of contracting and dilating the same , as also of Spiritual Subtilty of substance , as serves the ends of his Wisdom and Goodness in creating such a species of Spirit . So that it is fond , unskilful , and ridiculous , to ask if the whole Spirit of the world can be contracted into a Nut-shell , and the Spirit of a Flea extended to the Convex of the Universe . They that talk at this rate err , as Aliens from the Wisdome of God , and ignorant of the Laws of Nature , and indeed of the voice of Scripture itself . Why should God make the Spirit of a Flea , which was intended for the constituting of such a small Animal , large enough to fill the whole world ? Or what need of such a contraction in the Spirit of Nature or Plastick Soul of the corporeal Universe , that it may be contrived into a Nut-shell ? That it has such Spiritual subtiltie as that particular Spirits may contract themselves in it so close together , as to be commensurate to the first Inchoations of a Foetus , which is but very small , stands to good reason , and Effects prove it to be so . As also this smalness of a Foetus or Embryo that particular Spirits are so far contracted at first , and expand themselves leisurely afterwards with the growth of the bodie which they regulate . But into how much lesser space they can or do contract themselves at any time , is needless to know or enquire . And there is no Repugnancie at all , but the Spirit of Nature might be contracted to the like Essential Spissitude that some particular Spirits are ; but there is no reason to conceit that it ever was or ever will be so contracted , while the World stands . Nor lastly is there any Inconvenience in putting indefinite limits of Contraction in a Spirit , and to allow that after such a measure of Contraction , though we cannot say just what that is , it naturally contracts no further , nor does another so contracted naturally penetrate this thus contracted Spirit . For as the usefulness of that measure of Self-Penetrability and Contraction is plain , so it is as plain , that the admitting of it is no incongruitie nor incommoditie to the Universe , nor any confusion to the Specifick modes of Spirit and Bodie . For these two Spirits , suppose , contracted to the utmost of their natural limits , may naturally avoid the entring one another , not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Bodies or Matter , but by a vital Saturitie , or natural Uneasiness in so doing . Besides that , though at such a contracted pitch they are naturally impenetrable to one another , yet they demonstrate still their Spirituality , by Self-Penetration , haply a thousand and a thousand times repeated . And though by a Law of life ( not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) , they are kept from penetrating one another , yet they both in the mean time necessarily penetrate Matter , as undergoing the diverse measures of essential Spissitude in the same . So that by the increase of that essential Spissitude , they may approach near to a kind of Hylopathick disposition of Impenetrability , and thence , by the Matter of the Universe ( out of which they never are ) be curb'd from contracting themselves any further , than to such a degree ; and I noted at first , that spiritual Subtilty , as well as Amplitude , is given in measure to created Spirits . So that Penetrabilitie is still a steadie Character of a Spiritual Essence or Substance , to th● utmost sense thereof . And to argue against Impenetrability its being the propertie of Matter from this kind of Impenetrability of contracted Spirits , is like that quibbling Sophistrie against Indiscerpibility being the propertie of a Spirit , because a Physical Monad is also indiscerpible . The ninth Objection is against the Indiscerpibility of Spirits , and would infer , that because the Doctor makes them intellectually divisible , therefore by Divine Power , if it imply no contradiction , a Spirit is Discerpible into Physical parts . But this is so fully satisfied already by the Doctor in his Discourse of the true Notion of a Spirit , and its Defence , to say nothing of what I have said already above to prove it does imply a contradiction , that I will let it go , and proceed . To the tenth and last Allegation , which pretends , That these two terms Penetrable and Indiscerpible are needless and hazardous in the Notion of a Spirit . But how useful or needful Penetrability is , is manifest from what we have said to the eighth Objection . And the needfulness of Indiscerpibility is also sufficiently shewn by the Doctor in his Defence of the true Notion of a Spirit , Sect. 30. But now for the Hazardousness of these terms , as if they were so hard , that it would discourage men from the admitting of the Existence of Spirits ; It appears from what has been said to the eighth Objection , That Penetrability is not onely intelligible and admittable , but necessarily to be admitted , in the Notion of a Spirit , as sure as God is a Spirit , and that there are Spirits of men and Angels , and that the Souls of men are not made of Shreds , but actuate their whole grown bodie , though at first they were contracted into the compass of a very small Foetus . And that there is no Repugnancie that an Essence may be ample , and yet indiscerpible , Mr. Baxter himself must allow , who , pag. 51. plainly declares , That it is the vilest contradiction to say that God is capable of division . So that I wonder that he will call [ Penetrable ] and [ Indiscerpible ] hard and doubtful words , and such as might stumble mens belief of the Existence of Spirits , when they are terms so plain and necessary . Nor can that Vnitie that belongs to a Spirit be conceived or understood without them , especially without Indiscerpibilitie . And indeed if we do not allow Penetrability , the Soul of a man will be far from being one , but a thing discontinued , and scatter'd in the pores of his corporeal consistencie . We will conclude with Mr. Baxters Conceit of the Indivisibleness of a Spirit , and see how that will corroborate mens faith of their Existence , and put all out of hazard . Various Elements , saith he , pag. 50. vary in Divisibility ; Earth is most divisible ; Water more hardly , the parts more inclining to the closest contact ; Air yet more hardly ; and in Fire , no doubt the Discerpibility is yet harder : And if God have made a Creature so strongly inclined to the unitie of all the parts , that no Creature can separate them but God onely , as if a Soul were such , it is plain that such a Being need not fear a dissolution by Separation of parts . Ans . This is well said for an heedless and credulous multitude ; but this is not to Philosophize , but to tell us that God works a perpetual Miracle in holding the small tenuious parts of the Soul together , more pure and ●ine than those of Fire or Aether ; but here is no natural cause ●●om the thing it self offered , unless it be , that in every Substance , or rather Matter , the parts according to the tenuitie and puritie of the Substance , incline to a closer Contact and inseparable Union one with another ; which is a conceit repugnant to experience , and easily confuted by that ordinarie accident of a Spinner hanging by its weak thread from the brim of ones Hat ; which ●eeble line yet is of force enough to divide the Air , and for that very reason , because it consists of thinner parts than Water or Earth . As also , we can more easily run in the Air than wade in the Water , for the very same reason . These things are so plain , that they are not to be dwelt upon . But Mr. Baxter is thus pleased to shew his Wit in maintaining a weak ●ause , which I am perswaded he has not so little judgment as that he can have any great confidence in . And therefore in sundry places he intimates that he does allow or at least not deny but that Penetrabilitie and Indiscerpibilitie is contained in the Notion of a Spirit ; but not as part of the Conceptus formalis , but as Dispositio or Modus substantiae , but yet withal such a Dispositio as is essential to the substance that with the Conceptus formalis added , makes up the true Notion of a Spirit . See pag. 30 , 32 , 61 , 85. And truly if Mr. Baxter be in good earnest and sincere in this agreement without all equivocation , that Penetrabilitie and Indiscerpibilitie is Essential to the true Notion of a Spirit , onely they are to be admitted as Dispositio Substantiae , not as Pars Formae , I confess , as he declares pag. 94. That the di●●erence betwixt him and the Doctor lyeth in a much smaller matter than was thought ; and the Doctor I believe will easily allow him to please his own fancy in that . But then he must understand the terms of Penetrabilitie and Indiscerpibilitie in the Doctors sense , viz , of a Spirits penetrating not inter partes , but per partes materi●● , and possessing the same space with them . And of an Indiscerpibleness not arising from thinner and thinner parts of matter , as he imagines Air to be more hardly discerpible than Earth or Water , forasmuch as by reason of its thinness its parts lye closer together , as was above noted ; but from the immediate essential Oneness of substance in a Spirit , according to the true Idea of an Indiscerpible Being in the Divine Intellect , which , whether in Idea or in Actual Existence , it would cease to be , or rather never was such , if it were discerpible , and therefore implies a contradiction it should be so . But if a Spirit be not Penetrable in the Doctors sense , it is really Impenetrable ; and if not Indiscerpible in his sense , it is really Discerpible , and consequently divisible into Physical Monads or Atoms , and therefore constituted of them , and the last Inference will be that of the Epigrammatist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this sense : All a vain Jest , All Dust , All Nothing deem , For of mere Atoms all composed been . And thus the fairest and firmest structures of Philosophical Theorems in the behalf of the Providence of God , the Existence of Spirits , and the Immortality of the Soul , will become a Castle of Come-Down , and fall quite to the ground . Whence it was rightfully done of the Doctor to lay such stress upon these two terms Penetrabilitie and Indiscerpibilitie , they being the essential Characteristicks of what is truly a Spirit , and which if they were taken out of the world , all would necessarily be Matter , I mean Physical Matter ( to prevent all quibblings and fiddlings about words and phrases ) and this Physical Matter would be the Subject and Source of all Life whatever , Intellective , Sensitive and Vegetative . And Mr. Baxter did ill in not onely omitting these terms himself in his Notion of a Spirit , but in publickly slighting and disgracing of the Doctors using of them , and afterwards in so stomaching his vindication of the same in publick , whenas we see that without them there can be nothing but Physical Matter in the world , and God and Angels and the Souls of men must be such Matter , if they be any thing a● all : and therefore in such an errour as this , Mr. Baxter with Christian patience might well have born with the Doctors calling it , not onely a Mistake , but a Mischief . And I hope by this time he is such a proficient in that Vertue , that he will chearfully bear the publication of this my Answer in the behalf of the Doctor to all his Objections against these two essential and necessarie Characters of a Spirit ; and not be offended if I briefly run over his smaller Criticisms upon the Doctors Definition of the same , which do occur , pag. 80 , 81. and elsewhere , as I shall advertise . The Doctors Definition of a Spirit in his Discourse of that Subject , Sect. 29. is this [ A Spirit is a Substance immaterial intrinsecally indued with life and the facultie of motion ] where he notes that Immaterial contains virtually in it Penetrability and Indiscerpibility . Now let us hear how Mr. Baxter criticizes on this Definition . First , saies he , pag. 80. Your Definition is common , good and true , allowing for its little imperfections , and the common imperfection of mans knowledge of Spirits . If by [ Immaterial ] you mean not [ without Substance ] it signifieth truth , but a negation speaketh not a formal Essence . Ans . How very little these imperfections are , I shall note by passing through them all ; and for the common imperfection of mans knowledge of Spirits , what an unskilful or hypocritical pretence that is , the Doctor hath so clearly shewn in his Discourse of the true Notion of a Spirit , Sect. 16 , 17 , 18 , 19. that it is enough to send the Reader thither for satisfaction . But as for [ Immaterial ] how can any one think that thereby is meant [ without Substance ] but those that think there is nothing but Matter in the Physical sense of the word , in the world ? As if [ Substance Immaterial ] was intended to signifie [ Substance without Substance ] ! And lastly , the Doctor will denie that [ In ] in Immaterial signifies negatively here more than in Immortal , Incorruptible , or Infinite , but that it is the indication of opposite properties to those of Physical Matter , viz. Impenetrability and Discerpibility , and that therefore Immaterial here includes Indiscerpibility and Penetrability . Secondly , pag. 81. Spirit it self , saies he , is but a metaphor . Ans . Though the word first signified other things before it was used in the sense it is here defined , yet use has made it as good as if it were originally proper . With your Logicians , in those Definitions , Materia est Causa ex qua res est , Forma est Causa per quam res est id quod est ; Materia and Forma are Metaphorical words , but use has made them in those Definitions as good as proper ; nor does any sober and knowing man move the least scruple touching those Definitions on this account . To which you may add , that Aristotles caution against Metaphors in defining things , is to be understood of the Definition it self , not the Definitum ; but Spirit is the Definitum here , not the Definition . Thirdly , [ Intrinsecally indued with lise ] tells us not that it is the Form. Qualities , and proper Accidents are intrinsecal . Ans . Mr. Baxter , I suppose , for clearness sake , would have had Form written over the head of this part of the Definition , as the old bungling painters were wont to write , This is a Cock , and this a Bull ; or as one wittily perstringed a young Preacher that would name the Logical Topicks he took his Arguments from , saying he was like a Shoemaker that offered his Shoes to sale with the Lasts in them . I thought Mr. Baxter had been a more nimble Logician than to need such helps to discern what is the Genus in the Definition , what the Differentia or Forma . And for [ intrinsecally indued ] I perceive he is ignorant of the proper force and sense of the word Intrinsecùs , which signifies as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , which implies that this life is from the intimate Essence of a Spirit quatenus a Spirit , and therefore can be no common qualitie nor a facultie clarted on , as Mr. Baxter fancies God may clart on Life the specifick Form of Spirit , as he himself acknowledges , on Matter , though Materia quatenus Materia implies no such thing ; but , I say ; Spiritus quatenus Spiritus does , which is both the Source and proper Subject of life . But it is the effect of an ill perturbed sight , to fancie flaws where there are really none . And to fancie that a Vis Vitalis , or Power of living can belong to Materia Physica immediately , which power must necessarily be the Result of an Essence specifically distinct from Physical Matter , I think may justly be called clarting of this Power on a Subject it belongs not to , nor is intrinsecal to it , there being no new specifick Essence from whence it should spring . Fourthly , The [ Facultie of motion ] saies he , is either a Tautologie included in Life , or else if explicatorie of Life , it is defective . Ans . It is neither Tautological nor Exegetical , no more than if a man should define Homo , Animal rationale risibile . [ Risibile ] there , is neither Tautological , though included in Animal rationale ; nor Exegetical , it signifying not the same with Rationale . And the Definition is as true with Risibile added to it , as if omitted . But the addition of Risibile being needless , is indeed ridiculous . But it is not Ridiculous to add the faculty of motion in this Definition of a Spirit , because it is not needless , but is added on purpose to instruct such as Mr. Baxter , that an intrinsecal facultie of motion belongs to Spirit quatenus Spirit , and indued with Life ; whenas yet he , pag. 35. will not admit that self-motion is an indication of Life in the subject that moves itself , although it is the very prime argument that his beloved and admired Dr. Glisson useth to prove , that there is universally life in Matter . But it is the symptome of an over - Polemical Fencer , to deny a thing merely because he finds it not for his turn . In the mean time it is plain the Doctor has not added [ the facultie of motion ] rashly out of over sight , but for the instructing the ignorant in so important a truth , That there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is Life and Spirit . This is so great a truth , that the Platonists make it to be the main Character of Soul or Spirit , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as you may see in Proclus . Fifthly , No man , saith he , can understand that the Negative [ Immaterial ] , by the terms , includeth Penetrabilitie and Indiscerpibilitie . Ans . No man that rightly understands himself but must conceive that [ Immaterial ] signifies an opposite or contrary condition to [ Material ] : and he knowing ( as who is ignorant of it ? ) that the proper and essential characters of [ Material ] in substantia materialis , is to be Impenetrable and Discerpible , he will necessarily , even whether he will or no , discover that [ Immaterial ] which signifies the opposite to these in substantia immaterialis , must denote Penetrability and Indiscerpibility . Sixthly , You do not say here , saith he , that they are the Form , but elsewhere you do ; and the Form should be exprest , and not onely vertually contained , as you speak . Ans . What would you have him in the very Definition it self , which is so clear an one , say , This is the Genus , this the Form , as those bunglers I mentioned above writ the names of the Animals they had so badly drawn ? And that the Form should be exprest is true , but it is sufficient it be exprest in such a comprehensive term as contains under it all that belongs to such a Species . As when we have divided Vivens into Planta and Animal , if we then define Animal to be Vivens sensu praeditum , that one word sensus , is sufficient , because it reaches any Species of Animal , and none but Animals . And yet here the Doctor is not so niggardly as to pinch the expression of all the Form or Difference , into that one word Immaterial , whereby he here onely intimates Penetrability and Indiscerpibility ; but for fuller explication addeth , Intrinsecally indued with Life and the facultie of motion . But lastly , For his elsewhere calling Penetrability and Indiscerpibility the Form of a Spirit , he nowhere makes them the whole Form of a Spirit , but makes the Logical Form or Differentia of a Spirit , to be all that which he has expressed in this Definition , viz. [ Immaterial ] which denotes Penetrability and Indiscerpibility , and [ Intrinsecal life and motion ] . And it is evident that when he calls this Differentia in his Definition , Form , that he does not mean the very specifick Substance or Essence , whereby a Spirit is a Spirit , but onely essential or inseparable Attributes , which onely are known to us , and which are only in an improper sense said to be the Form it self , or specifick Nature . They are onely the Result of the Form and Notes of an Essence or Substance Specifically distinct from some other Substance . It is not so in substantial Forms as in Geometrical Forms or Figures , as to Visibilitie or Perceptibilitie . Dic tu formam hujus lapidis , says Scaliger to Cardan , & Phyllida solus habeto . But there are inseparable and essential Properties of a substantial Form , necessarily resulting from the Form it self , as there are in external Forms or Figures . As for example , from the form of a Globe , which is a round Form , defined from the equalitie of all lines from one point drawn thence to the Superficies . From this form does necessarily and inseparably result the Character of an easie rouling Mobilitie . That a bodie of this Form is the most easily moved upon a Plain , of any bodie in the world . And so from the Form of a piece of Iron made into what we call a Sword ; Fitness for striking , for cutting , for stabbing , and for defending of the hand , is the necessarie result from this Form thereof . And so I say that from the intimate and essential Form of a Spirit , suppose , essentially and inseparably result such and such properties by which we know that a Spirit is a distinct Species from other things , though we do not know the very specifick essence thereof . And therefore here I note by the by , that when the Doctor saies any such or such Attributes are the Form of a Spirit , he does datâ operâ balbutire cum balbutientibus , and expresses himself in the language of the Vulgar , and speaks to Mr. Baxter in his own Dialect . For it is the declared opinion of the Doctor , that the intimate Form of no Essence or Substance is knowable , but onely the inseparable Fruits or Results thereof . Which is a Principle wants no proof , but an appeal to every mans faculties that has ordinarie wit and sinceritie . Seventhly , They are not the Form , saith he , but the Dispositio vel Conditio ad formam . Ans . You may understand out of what was said even now , that Penetrabilitie and Indiscerpibilitie are so far from being Dispositio ad formam , that they are the Fruits and Results of the intimate and Specifick Form of a Spirit , and that they suppose this Specifick Form in order of nature to precede them , as the Form of a Globe precedes the rouling mobilitie thereof . In vertue of a Spirits being such a Specifick substance , it has such inseparable attributes resulting from it , as a Globe has mobilitie . And as the Globe is conceived first , and mobilitie inseparably resulting from it ; so the Specifick Nature of a Spirit , which is its true and intimate Form , and made such according to the eternal Idea thereof in the Intellect of God , being one simple Specifick substance or Essence , has resulting from it those essential or inseparable properties which we attribute to a Spirit , itself in the mean time remaining but one simple self-subsistent Actus Entitativus , whose Penetrabilitie and Indivisibilitie Mr. Baxter himself , pag. 99. says is easily defendible . And the Doctor , who understands himself , I dare say for him , defends the Penetrabilitie and Indivisibilitie of no Essences but such . Eighthly , If such Modalities , says he , or Consistence were the Form , more such should be added which are left out . Ans . He should have nominated those which are left out . He means , I suppose , Quantity and Trina Dimensio , which it was his discretion to omit , they being so impertinent as I have shewn above , in my Answer to his third Objection against the Penetrabilitie and Indiscerpibilitie of a Spirit . Ninthly , Penetrabilitie and Indiscerpibilitie are two Notions , and you should not give us , says he , a compound Form. Ans . This implies that Penetrability and Indiscerpibility are the Form of a Spirit ; but I have said again and again , they are but the Fruits and Result of the Form. A Spirit is one simple Specifick Essence or substance , and that true Specifickness in its Essence , is the real and intimate Form , or Conceptus formalis thereof , but that which we know not ( as I noted above out of Julius Scaliger ) though we know the essential and inseparable Attributes thereof , which may be many , though in one simple specifick Substance , as there are many Attributes in God immediately and inseparably resulting from his most simple specifick Nature . Tenthly , Yea you compound , saith he , Pe●etrabilitie and Indiscerpibilitie with a quite different notion [ life and the faculty of motion ] , which is truly the Form , and is one thing , and not compounded of notions so different as Consistence and Vertue or Power . Ans . I say again as I said before , that neither Penetrability nor Indiscerpibility , nor Life nor Motion , are the specifick Form it self of a Spirit , which is a simple Substance , but the Fruits and Results of this specifick Form ; and all these have a proper Cognation with one another , as agreeing in Immateriality or Spirituality : and how the common sagacitie of mankind has presaged , that the most noble functions of life are performed by that which is most subtile and most one , as Penetrability and Indiscerpibility makes the consistence of a Spirit to be , the Doctor has noted in his Discourse of the true notion of a Spirit . Mr. Baxter in reading Theological Systems may observe , That Attributes as much differing among themselves as these , are given to the most simple Essence of God. Eleventhly , You say , says he , pag. 82. Life intrinsecally issues from this Immaterial Substance : But the Form is concreated with it , and issues not from it . Ans . I grant that the Form is concreated with the Spirit . For a Spirit is nothing else but such a specifick simple Substance or Essence , the Specifickness of whose nature onely is its real intimate Form. And if we could reach by our Conception that very Form it self , it would be but the Conceptus inadaequatus of one simple Substance , and be the true Conceptus formalis thereof ; and the Conceptus fundamentalis , to speak in Mr. Baxters or Dr. Glissons language , would be Substance in general , which is contracted into this Species by this real intimate Form ; which both considered together , being but one simple Essence , they must needs be created together , according to that Idea of a Spirit which God has conceived in his eternal mind . And life will as naturally and necessarily issue from such a Species or Specifick Essence , or from Substance contracted into such a Species by the abovesaid Form , as Mobility does issue from the form of a Globe . From whence it is plainly understood how Life does intrinsecally issue from immaterial Substance , nor is the Form it self but the Fruit thereof . And as it were but trifling to say that the power of easie rolling every way on a Plain were the very Form of a Globe , the word Power or Vertue being but a dark , loose , general , dilute term , and which belongs to every thing , and is restrained onely by its Operation and Object ; but it is the Form or Figure of the Globe that is the immediate cause that that Vertue or Power in general is so restrained to this easie rolling : so it is in Mr. Baxters pretended Form of a Spirit , which he makes Virtus vitalis , a power of living : Power there , is such a dark dilute term , loose and general . But that it is determined to life , it is by that intimate specifick Form , which we know not ; but onely this we know , That it is to the Power of living as the Figure of a Globe is to the Power of easie rolling , and that in neither , one can be without the other . There must be a Specifick Essence , which is the root of those Powers , Properties , or Operations from whence we conclude distinct Species of things : For 't is too coarse and slovenly to conceit , that these are clarted on them , but the Specifick Powers arise immediately , and inseparably from the Specifick Nature of the thing ; else why might they not be other powers as well as these ? Twelfthly and lastly , pag. 32. But do you verily believe , saith he , that Penetrability or Subtility is a sufficient Efficient or Formal cause of Vitalitie , Perception and Appetite , and so of Intellection and Volition ? I hope you do not . Ans . I hope so of the Doctor too ; and before this , I hoped that Mr. Baxter had more insight into the nature of a Formal cause and into the Laws of Logick , than once to imagine that any one in his Wits could take Penetrability to be the Formal cause of Intellection and Volition . For then every Spirit being Penetrable , every Spirit even of a plant , at least of the vilest Animalonium , would have Intellection and Volition . Nor , for the same reason , can any body think that Penetrability is a sufficient Efficient cause of Intellection and Volition . Nor is it so much as the Efficient cause of Vitality , Perception , Appetite , much less the Formal . So infinitely is Mr. Baxter out in these things . But the case stands thus : The Substance of that species of things which we call a Spirit , and is so by that intimate specifick Form which I named before , this substance is the cause of Vitality in such a sense as the round Form of a Globe , or any matter of that Form is , quatenus of that Form , the cause of its own rolling Mobilitie . I say therefore , that Vitality is as immediate and necessarie a Fruit or Effect of the real and intimate Form of a Spirit , as that easie mobilitie is of the Form of a Sphere or Globe ; And such a kind of Vitality , Vegetative , Sensitive , Intellective of such a Species of Spirit : These kinds of Vitalities are the Fruits or Effects necessarie and immediate of the abovesaid so specificated Substances ; that is to say , they are immediately Self-living , and all of them Penetrable and Indiscerpible of themselves , quatenus Spirits , all these essential attributes arising from the simple essence or specificated substance of every Spirit , of what Classis soever , created according to its own Idea eternally shining in the Divine Intellect . As for example ; In the Idea of a Plastick Spirit onely ; Penetrability , Indiscerpibility , and Plastick Vitality , whereby it is able to organize Matter thus and thus , are not three Essences clarted upon some fourth Essence , or glewed together one to another , to make up such an Idea : But the Divine Intellect conceives in itself one simple specifick Essence immediately and intrinsecally of it self , indued with these essential Properties or Attributes . So that when any thing does exist according to this Idea , those three properties are as immediately Consequential to it , and as effectually , as Mobility to the Form of a Globe . It is the specifick Substance that is the necessary Source of them , and that acts by them as its own connate or natural instruments , fitted for the ends that the eternal Wisdom and Goodness of God has conceived or contrived them for . For it is manifest , that those essential Attributes of a Spirit contrarie to Matter are not in vain . For whenas a Plastick Spirit is to actuate and organize Matter , and inwardly dispose it into certain forms , Penetrability is needful , that it may possess the Matter , and order it throughout ; As also that Oneness of Essence and Indiscerpibility , that it may hold it together . For what should make any mass of Matter one , but that which has a special Oneness of Essence in it self , quite different from that of Matter ? And forasmuch as all Souls are indued with the Plastick whether of Brutes or Men , not to add the Spirits of Angels ; still there holds the same reason in all ranks , that Spirits should be as well Penetrable and Indiscerpible as Vital . And if there be any Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that have no Plastick , yet Penetrability must belong to them , and is of use to them , if they be found to be within the verges of the Corporeal Universe ( and why not they as well as God himself ? ) and Indiscerpibility maintains their Supposital Unitie , as it does in all Spirits that have to do with Matter , and are capable of a vital coalescencie therewith . But I have accumulated here more Theorie than is needful . And I must remember that I am in a Digression . To return therefore to the particular point we have been about all this while . I hope by this time I have made it good , that the Dr.'s Definition of a Spirit is so clear , so true , so express , and usefully instructive ( and that is the scope of the Doctors Writings ) that neither he himself , nor any body else , let them consider as much as they can , will ever be able to mend it . And that these affected Cavils of Mr. Baxter argue no defects or slaws in the Doctors Definition , but the ignorance and impotencie of Mr. Baxters Spirit , and the undue elation of his mind , when notwithstanding this unexceptionableness of the Definition , he , pag. 82. out of his Magisterial Chair of Judicature pronounces with a gracious nod , You mean well — but all our Conceptions here must have their ALLOWANCES , and we must confess their weakness . This is the Sentence which grave Mr. Baxter , alto supercilio , gives of the Doctors accurate Definition of a Spirit , to humble him , and exalt himself , in the sight of the populacie . But is it not a great weakness , or worse , to talk of favourable allowances , and not to allow that to be unexceptionable against which no just exception is found ? But to give Mr. Baxter his due , though the extream or extimate parts of this Paragraph , pag. 82. which you may fancie as the skin thereof , may seem to have something of bitterness and toughness in it , yet the Belly of the Paragraph is full of plums and sweet things . For he saies , And we are all greatly beholden to the Doctor for his so industrious calling foolish Sensualists to the study and notion of invisible Beings , without which , what a carcass or nothing were the world ? But is it not pity then , while the Doctor does discharge this Province with that faithfulness and industrie , that Mr. Baxter should disturb him in his work , and hazzard the fruits and efficacie thereof , by eclipsing the clearness of his Notions of Spiritual Beings , ( for Bodies may be also invisible ) by the interposition or opposition of his own great Name against them , who , as himself tells the world in his Church-History , has wrote fourscore Books , even as old Dr. Glisson his Patron or rather Pattern in Philosophy arrived to at least fourscore Years of age ? And Mr. Baxter it seems is for the common Proverb , The older the wiser ; though Elihu in Job be of another mind , who saies there , I said Days should speak , and multitude of Years should teach Wisdom ; But there is a Spirit in man , and the Inspiration of the Almighty giveth him Vnderstanding . But whither am I going ? I would conclude here according to promise , having rescued the Doctors Definition of a Spirit from Mr. Baxters numerous little Criticisms , like so many shrill busie Gnats trumpeting about it , and attempting to insix their feeble Proboscides into it ; and I hope I have silenced them all . But there is something in the very next Paragraph which is so wrongfully charged upon the Doctor , that I cannot forbear standing up in his justification . The Charge is this : That he has fathered upon Mr. Baxter an Opinion he never owned , and nick-named him Psychopyrist from his own fiction . As if , says he , we said that Souls are Fire , and also took Fire , as the Doctor does , for Candles and hot Irons , &c. onely . But I answer in behalf of the Doctor , as I have a little toucht on this matter before , That he does indeed entitle a certain Letter ( which he answers ) to a Learned Psychopyrist as the Author thereof : But Mr. Baxters name is with all imaginable care concealed . So that he by his needless owning the Letter , has notched that nick-name ( as he calls it ) of Psychopyrist upon himself , whether out of greediness after that alluring Epithet it is baited with , I know not ; but that he hangs thus by the gills like a Fish upon the Hook , he may thank his own self for it , nor ought to blame the Doctor . Much less accuse him for saying , that Mr. Baxter took Fire in no other sense than that in Candles and hot Iron , and the like . For in his Preface , he expresly declares on the Psychopyrists behalf , that he does not make this crass and visible Fire the Essence of a Spirit , but that his meaning is more subtile and refined . With what conscience then can Mr. Baxter say , that the Doctor affirms that he took Fire in no other sense than that in Candles and hot Iron , and the like , and that he held all Souls to be such Fire ? whenas the Doctor is so modest and cautious , that he does not affirm that Mr. Baxter thinks any to be such ; though even in this Placid Collation , he professes his inclination towards the Opinion , that Ignis and Vegetative Spirit is all one , pag. 20 , 21. I have oft professed , saith he , that I am ignorant whether Ignis and Vegetative Spirit be all one , ( to which I most incline ) or whether Ignis be an active nature made to be the instrument , by which the three spiritual natures , Vegetative , Sensitive , and Mental work on the three passive natures , Earth , Water , Air. And again , pag. 66. If it be the Spirit of the world that is the nearest cause of illumination , by way of natural activity , then that which you call the Spirit of the World , I call Fire ; and so we differ but de nomine . But I have ( saith he as before ) professed my ignorance , whether Fire and the Vegetative nature be all one , ( which I incline to think ) or whether Fire be a middle active nature between the spiritual and the mere Passive , by which Spirits work on bodie . And , pag. 71. I doubt not but Fire is a Substance permeant and existent in all mixt bodies on Earth . In your bloud it is the prime part of that called the Spirits , which are nothing but the igneous principle in a pure Aereal Vehicle , and is the organ of the Sensitive faculties of the Soul. And if the Soul carry any Vehicle with it , it 's like to be some of this . I doubt you take the same thing to be the Spirit of the world , though you seem to vilifie it . And , pag. 74. I suppose you will say , the Spirit of the world does this . But call it by what name you will , it is a pure active Substance , whose form is the Virtus motiva , illuminativa & calefactiva , I think the same which when it operateth on due seminal Matter is Vegetative . And lastly , pag. 86. I still profess my self in this also uncertain , whether Natura Vegetativa and Ignea be all one , or whether Ignis be Natura Organica by which the three Superiour ( he means the Vegetative , Sensitive , and Intellective Natures ) operate on the Passive . But I incline most to think they are all one , when I see what a glorious Fire the Sun is , and what operation it hath on Earth , and how unlikely it is that so glorious a Substance should not have as noble a formal nature as a Plant. This is more than enough to prove that Mr. Baxter in the most proper sense is inclined to Psychopyrism as to the Spirit of the world , or Vegetative soul of the Vniverse ; that that Soul or Spirit is Fire : And that all created Spirits are Fire , analogicè and eminenter , I have noted above that he does freely confess . But certainly if it had not been for his ignorance in the Atomick Philosophie which he so greatly despiseth , he would never have taken the Fire it self , a Congeries of agitated particles of such figures and dimensions , for the Spirit of the world . But without further doubt have concluded it onely the instrument of that Spirit in its operations , as also of all other created Spirits , accordingly as the Doctor has declared a long time since in his Immortalitas Animae , Lib. 2. Cap. 8. Sect. 6. And finding that there is one such universal Vegetative Spirit ( properly so called ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world , he could not miss of concluding the whole Vniverse one great Plant , or if some obscure degree of sense be given to it , one large Zoophyton or Plant-animal , whence the Sun will be endued or actuated as much by a Vegetative Nature as any particular Plant whatsoever ; whereby Mr. Baxter might have took away his own difficultie he was entangled in . But the truth is , Mr. Baxters defectiveness in the right understanding of the Atomick Philosophy , and his Aversness therefrom , as also from the true System of the world , which necessarily includes the motion of the Earth , we will cast in also his abhorrence from the Pre-existence of Souls ( which three Theories are hugely necessary to him that would Philosophize with any success in the deepest points of natural Religion and Divine Providence ) makes him utter many things that will by no means bear the Test of severer Reason . But in the mean time this Desectiveness in sound Philosophie neither hinders him nor any one else from being able Instruments in the Gospel-Ministrie , if they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a due measure ; If they have a firm Faith in the revealed Truths of the Gospel , and skill in History , Tongues and Criticism , to explain the Text to the people , and there be added a sincere Zeal to instruct their Charge , and ( that they may appear in good earnest to believe what they teach ) they lead a life devoid of scandal and offence , as regulated by those Gospel-Rules they propose to others ; this , though they have little of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called , that reaches to the deepest account of things , ( but instead thereof , Prudence and Ingenuity ) will sufficiently enable them to be Guides to the people , especially by adhering in Matters of moment to the Ancient Apostolick and unapostatized Church , and presuming nothing upon their private spirit against the same . Such , questionless , will prove able and safe Pastors , and will not fail of being approved of by our Lord Jesus the great Shepherd and Bishop of our Souls . But if any such , as I noted above , for that they conceit themselves also dapper fellows at Cudgils or Quarter-staff , shall , leaving their Flocks solitary in the fields , out of an itch after applause from the Country-Fry , gad to Wakes and Fairs to give a proof of their dexterity at those Rural exercises ; if they shall , I say , for their pains return with a bruised knuckle or broken pate , who can help it ? it will learn them more wit another time . Thus much by way of Digression I thought fit to speak , not out of the least ill-will to Mr. Baxter , but onely in behalf of the Doctor , hoping , though it is far from all that may be said , that yet it is so much , and so much also to the purpose , that it will save the Doctor the labour of adding any thing more thereto . So that he may either enjoy his Repose , or betake himself to some design of more use and moment . In the mean time , I having dispatcht my Digression , I shall return to the main business in hand . I think it may plainly appear from what has been said , that it is no such harsh thing to adventure to conclude , That the Truth of the Divine Intellect quatenus conceptive , speculative , or observative , which a Platonist would be apt to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Divine Intellect exhibitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for though it be but one and the same Intellect , yet for distinctness sake we are fain to speak as of two ) does consist in its Conformity with the Divine Intellect exhibitive , with the immutable Idea's , Respects and References of things there . In conceiving and observing them ( as I may so speak ) to be such as they are represented in the said Intellect quatenus necessarily and unalterably representing such Idea's with the immediate Respects and References of them . In this consists the Truth of the Divine Intellect Speculative . But the Transcendental Truth of things consists in their Conformity to the Divine Intellect Exhibitive . For every thing is true as it answers to the immutable Idea of its own nature discovered in the Divine Intellect Exhibitive . To which also the same Divine Intellect quatenus Conceptive , Speculative , or Observative , gives its suffrage steadily and unalterably , conceiving these immutable Idea's of things in their Objective Existence what their natures will be , with their necessary references , aptitudes or ineptitudes to other things when they are produced into act . From whence we may discern , how that saying of this ingenious Author of the Discourse of Truth is to be understood . Where he writes , It is against the nature of all Vnderstanding to make its Object . Which if we will candidly interpret , must be understood of all understanding quatenus merely conceptive , speculative or observative , and of framing of its Object at its pleasure . Which as it is not done in the setled Idea of a Sphere , Cylinder and Pyramid , no more is it in any other Idea's with their properties and aptitudes immediately issuing from them , but all the Idea's with their inevitable properties , aptitudes , or ineptitudes are necessarily represented in the Divine Intellect Exhibitive , immutably such as they are , a Triangle with its three Angles equal to two right ones , a right-angled Triangle with the power of its Hypotenusa equal to the powers of the Basis and Cathetus both put together : Which things seem necessary to every sober man and rightly in his wits , our understanding being an Abstract or Copy of the Divine Understanding . But those that say that if God would , he might have made the three Angles of a Triangle unequal to two right ones , and also the powers of the Basis and Cathetus of a right-angled Triangle unequal to the power of the Hypotenusa , are either Buffoons and Quibblers , or their Understandings being but creatural huffiness of mind and an ambition of approving themselves the Broachers and maintainers of strange Paradoxes , has crazed their Intellectuals , and they have already entred the suburbs of down-right Phrensie and Madness . And to conclude ; Out of what has been insinuated , we may reconcile this harsh sounding Paradox of our Author , that seems so point-blank against the current doctrine of the Metaphysical Schools , who make Transcendental Truth to depend upon the Intellectual Truth of God , which they rightly deem the Fountain and Origine of all Truth , whenas he plainly declares , That the Divine Vnderstanding cannot be the Fountain of the Truth of things : But the seeming absurdity will be easily wiped away , if we take notice of our distinction touching the Divine Understanding quatenus merely conceptive , speculative or observative , and quatenus necessarily ( through its own infinite and immutable pregnancie and foecundity ) Exhibitive of the distinct and determinate Idea's or natures of things , with their immediate Properties , Respects or Habitudes in their Objective Existence , representing them such as they certainly will be if reduced into act . His assertion is not to be understood of the Divine Understanding in this latter sense , but in the former . But being it is one and the same Understanding , though considered under this twofold Notion , our Author , as well as the ordinarie Metaphysicians , will agree to this truth in the sense explained ; That the Divine Understanding is the Fountain of the truth of things , and that they are truly what they are , as they answer to their Idea's represented in the Exhibitive Intellect of God. How the Author himself comes off in this point , you will better understand when you have read the fifteenth , sixteenth and seventeenth Sections of his Discourse . Let this suffice in the mean time for the removing all stumbling-blocks from before the Reader . Pag. 168. Nor the foundation of the references one to another ; that is to say , The Divine Understanding quatenus Conceptive or Speculative , is most certainly not the Foundation of the references of things one to another ; but the Divine Understanding quatenus Exhibitive , that represents the Idea's or natures of things in their Objective Existence such as they would be if reduced really into act , represents therewith all the references and habitudes they have one to another . Which habitudes are represented not as flowing from or arbitrariously founded in any Intellect whatsoever , but as resulting from the natures of the things themselves that respect one another , and are represented in the Exhibitive Understanding of God. Which is the main thing that this ingenious Author would be at , and such as will serve all his intents and purposes . Pag. 168. It is the nature of Vnderstanding ut moveatur , illuminetur , &c. namely , of Understanding quatenus Conceptive or Speculative , not quatenus Exhibitive . Pag. 169. No Idea's or Representations either are or make the things they represent , &c. This Assertion is most certainly true . But yet they may be such Idea's and Representations as may be the measure of the Truth of those things they represent : And such are all the Idea's in the Divine Intellect Exhibitive , their setled distinct natures necessarily exhibited there in vertue of the absolute perfection of the Deitie , though onely in their Objective Existence , are the measures of the Truth of those things when they are reduced into act , as I have noted above ; but they are not the things themselves reduced into act , no more than an Autographon is the very Copy . Ibid. All Vnderstanding is such ; that is , Idea's and Representations of the natures of things in their Objective Existence , the Patterns of what and how they are when they Exist , and what references and aptitudes they have . I suppose he means here by Understanding , not any power of the mind to conceive any thing , but Understanding properly so called , viz. that , whose Objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Platonists speak , the Idea's or Representations of such things as are necessarily and unalterably such , not fictions at pleasure . Let the Intellect Speculative be such Idea's or Representations as these , and then what it perceives , conceives , or observes , it does not make , but it is made to its hand , as not being able to be otherwise , nor it self to think otherwise . And therefore it is rightly inferred as follows : That no Speculative Understanding in that restrict sense above-named makes at pleasure the natures , respects and relations of its Objects represented in the Intellect Exhibitive in their Objective Existence , but finds them there . Nor does any Intellect whatsoever make them at pleasure , but they are necessarily and unalterably represented in the Exhibitive Intellect of the Deitie , both their natures , respects , and habitudes , as I noted above . Sect. 5. pag. 169. It remains then that absolute , arbitrarious and independent Will must be the Fountain of all Truth , &c. It being supposed that the Divine Understanding and the independent Will of God are the onely competitours who should be the Fountain of all Truth , and the former Section proving in a sense rightly understood , that the Divine Understanding cannot be the Fountain of Truth , it remains that the mere Will of God should be the Fountain of Truth , and that things are true onely because he wills they be so . As if four bore a double proportion to two because God would have it so ; but if he would that Two should bear a double proportion to Four , it would immediately be so . Ibid. Which Assertion would in the first place destroy the nature of God , &c. Nay , if he will , it destroys his very Existence . For if all Truths depend upon Gods Will , then this Truth , That God Exists , does . And if he will the contrary to be true , namely , That he does not Exist , what becomes of him then ? Ibid. And rob him of all his Attributes . That it robs him of Science and assured Knowledge , whose Objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things immutable and necessary , this Section makes good . And that it despoils him of his Rectitude of Nature , the Eighth Section will shew . Pag. 170. Any Angel or man may as truly be said to know all things as God himself , &c. Because this supposition takes away all the steadie and scientifick Knowableness in things , it taking away their setled , fixt and necessary habitudes one to another , as if double proportion of Four to Two did no more belong to it in Truth and Reality than Sub-double , and that Four in Truth were no more the Quaternarie number than the Binary , but indifferently either , as the Will of God will have it . This plainly pulls up by the roots all pretence of Science or Knowledge in God , Angels , and Men. And much more , flatly to assert , That if God will , contradictions may be true . For this plainly implies that there is really no Repugnancy nor Connection of one thing with another , and that therefore no one thing can be proved or disproved from another . Pag. 171. If we distinguish those two Attributes in God , &c. namely , of Wisdom and Knowledge , as if the one were Noematical , the other Dianoetical ; although that discursiveness is more quick than lightning , or rather an eternal intuitive discernment of the consequence or cohesion of things at once . Sect. 6. pag. 172. Because they suppose that God is mutable and changeable , &c. This can be no allegation against the other Arguings , because we cannot be assured of the Immutability or Unchangeableness of God , but by admitting of what those arguings drive at , namely , That there is an immutable , necessary and unchangeable reference and respect or connection of things one with another . As for example , of Immutableness or ▪ Unchangeableness with Perfection , and of Perfection with God. For to fancie God an imperfect Being is nonsense to all men that are not delirant ; and to fancie him Perfect , and yet Changeable in such a sense as is here understood , is as arrant a Contradiction or Repugnancie . Wherefore they that would oppose the fore-going Alguings by supposing God Unchangeable , must acknowledge what is aimed at , That there is a necessary and unchangeable respect and connection betwixt things , or else their opposition is plainly weak and vain . But if they grant this , they grant the Cause , and so Truth has its just victory and triumph . This Section is abundantly clear of it self . Sect. 8. pag. 174. Will spoil God of that universal Rectitude which is the greatest perfection of his nature , &c. In the fifth Section it was said , That the making the Will of God the Fountain of all Truth robs him of all his Attributes . And there it is proved how it robs him of his Wisdom and Knowledge . Here it is shewn how it robs him of his Justice , Mercy , Faithfulness , Goodness , &c. Pag. 175. For to say they are indispensably so because God understands them so , &c. This , as the Author saies , must be extream Incogitancy . For the Truth of the Divine Understanding Speculative consists in its Conformitie with the Idea's of things and their Respects and Habitudes in the Divine Understanding Exhibitive , which necessarily , unchangeably and unalterably represents the natures of things with their Respects and Habitudes in their Objective Existence , such as they necessarily are when they do really exist . As of a Sphere , Pyramid , Cube and Cylinder . And there is the same reason of all natures else with their Respects and Habitudes , that they are as necessarily exhibited as the Cube and Cylinder , and their Habitudes and Respects one to another , as the proportion that a Cylinder bears to a Sphere or Globe of the same altitude and equal diameter . Which Archimedes with incomparable clearness and subtiltie of wit has demonstrated in his Treatise De Sphaera & Cylindro , to be ratio sesquealtera , as also the Superficies of the Cylinder with its Bases to bear the same proportion to the Supersicies of the Sphere . And as these Idea's are necessarily and unalterably with their Respects and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represented , so are all Idea's else , Physical and Moral , as I have noted above . And the nature of Justice , Mercy , Faithfulness and Goodness are with their habitudes and respects as sixedly , determinately and unalterably represented in their Idea's , as the Sphere and Cylinder , or any other Form or Being whatsoever . Sect. 9. pag. 178. For we are to know that there is a God , and the Will of God , &c. That is to say , If there be no setled natures and respects and habitudes of things in the order of Nature antecedent to any Will whatever , Meditation or Contrivance , nor there be any certain nature , respects , habitudes , and connections of things in themselves ; it will be necessary that we first know there is a God , and what his Will is touching the natures , respects and habitudes of things . Whether these which we seem to discern and do argue from are the same he means and wills , or some other . And so there will be a necessity of knowing God and his Will , before we have any means to know him ; or , which is all one , we shall never have any means to know him upon this false and absurd Hypothesis . Sect. 11. pag. 181. Then it infallibly follows that it is all one what I do or how I live , &c. This , as the following words intimate , is to be understood in reference to the pleasing God , and to our own future Happiness . But it is manifest it is not all one what I do or how I live ( though I did suppose there were no real distinction betwixt Truth and Falshood , Good and Evil in the sense here intended ) in reference to this present condition in this World , where the sense of pain and ease , of imprisonment and liberty , and of the security or sasety of a mans own person will oblige him to order his life in such a manner as hath at least the imitation of Temperance , Faithfulness , and Justice . Sect. 12. pag. 183. If the opposition of Contradictory Terms depend upon the arbitrarious resolves of any Being whatsoever . The plainness and irrefragableness of this Truth , that the opposition of contradictory Terms is an affection , habitude or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt those terms that no power in Heaven or Earth can abolish , methinks should assure any that are not pure Sots or crazie Fantasticks , that there may be many other such unalterable and immutable habitudes of Terms , Natures or Things that are every jot as unabolishable as this . Which is no derogation to the Divine Perfection , but an Argument of it ; unless we should conceit that it is the height of the Perfection of Divine Omnipotence to be able to destroy himself . And truly to fancie an ability in him of destroying or abolishing those eternal , necessary and immutable habitudes or respects of the natures of things represented in their Idea's by the Divine Intellect Exhibitive , is little less than the admitting in God an ability of destroying or abolishing the Divine Nature it self , because ipso facto the Divine Wisdom and Knowledge would be destroyed , as was shewn in the fifth Section , and what a God would that be that is destitute thereof ! Wherefore it is no wonder that those men that are sober and in their wits , find it so impossible in themselves but to conceive that such and such natures are steadily such and no other , and betwixt such and such natures there are steadily and immutably such habitudes and respects and no others . Forasmuch as the Intellect of man is as it were a small compendious Transcript of the Divine Intellect , and we feel in a manner in our own Intellects the firmness and immutability of the Divine , and of the eternal and immutable Truths exhibited there . So that those that have their minds so crackt and shatter'd as to be able to fancy that if God would , he could change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common notions into their Contradictories , as The whole is less than its Part , &c. must have very crazy Intellectuals , and have taken their lodging at least in the suburbs of downright dotage or Phrensie , as I noted above . Pag. 184. If any one should affirm that the Terms of common notions have an eternal and indispensable relation to one another , &c. That this priviledge is not confined to the common notions they are abundantly convinced of , that have bestowed any competent study upon Mathematicks , where the connection of every link of the demonstration is discerned to be as firmly and indiflolubly knit , as the Terms of a common notion are the one with the other . And it is our Impatience , Carelesness or Prejudices that we have not more conclusions of such certitude than we have in other studies also . Sect. 13. pag. 184. For if there be Truth antecedently to the Divine Vnderstanding , &c. This Objection of the Adversaries is framed something perversly and invidiously , as if the other party held , That there were Truth antecedently to the Divine Understanding , and as if from thence the Divine Understanding would be a mere passive Principle actuated by something without , as the Eye by the Sun. But it is a plain case , out of what has been declared , that the Divine Understanding ( though there be such eternal Natures and unchangeable respects and habitudes of them represented in the Idea's that are in the Exhibitive Intellect of the Deity ) that it is , I say , before any external Object whatever , and yet always had exhibited to it self the eternal and unalterable natures and respects of things in their Idea's . And it was noted moreover , that the Truth of the external Objects , when brought into act , is measured by their Conformity to these Idea's . Besides , the Divine Understanding being before all things , how could there be any Truth before it , there being neither Understanding nor Things in which this Truth might reside ? Or the Divine Understanding be a mere passive Principle actuated by something without , as the eye by the Sun , whenas questionless the Divine Intellect quatenus Exhibitive is the most active Principle conceivable ; nay , indeed Actus purissimus , the most pure Act , as Aristotle has defined God ? It is an eternal , necessary , and immutable Energy , whose very Essence is a true and fixt Ideal Representation of the natures of all things , with their respects and habitudes resulting eternally from the Divine foecundity at once . How then can this , which is so pure and pregnant an Energy , be a mere passive Principle , or be actuated by any external Object , when it was before any thing was ? But a further Answer is to be found of the Authour himself in the Fifteenth Section . Pag. 185. Which is to take away his independency and self sufficiency . Namely , If there be mutual and unalterable Congruities and Incongruities of things , as if they would determine God in his actions by something without himself . Which is a mere mistake . For the pregnant fulness of the Divine Essence and perfection eternally and necessarily exerting itself into an Ideal display of all the natures , properties , respects and habitudes of things , whether Congruities or Incogruities , and these fixt , immutable , necessary and unchangeable in their Ideal or Objective Existence ; And in time producing things according to these Paradigms or Patterns into actual Existence by his Omnipotence , and ever sustaining , supporting and governing them by his unfailing Power and steady and unchangeable Wisdom and Counsel ; I say , when all things are thus from God , sustained by God , and regulated according to the natures he has given them , which answer the Patterns and Paradigms in him , how can any such determination of his Will any way clash with his Self-sufficiency or Independency , whenas we see thus , that all things are from God and depend of him , and his actions guided by the immutable Idea's in his own nature , according to which all external things are what they are , and their Truth measured by their Conformity with them . But there is a fuller answer of the Author's , to this Objection , in the sixteenth and seventeenth Sections . Sect. 14. pag. 187. And to fetter and imprison Freedom and Liberty it self in the fatal and immutable chains and respects of things , &c. This is a misconceit that savours something of a more refined Anthropomorphitism , that is to say , Though they do not make the Essence of God finite and of an Humane figure or shape , yet they imagine him to have two different Principles in him , an extravagant and undetermined lust or appetite , as it is in man , and an Intellectual or rational Principle , whose Laws are to correct the luxuriancies and impetuosities of the other , and to bridle and regulate them . But this is a gross mistake ; For there is no such blind and impetuous will in God upon which any Intellectual Laws were to lay a restraint , but his whole nature being pure and Intellectual , and he acting according to his own nature , which contains those Idea's and immutable respects , Congruities and Incongruities of things there eternally and unalterably represented , he acts with all freedom imaginable , nor has any chains of restraint laid upon him , but is at perfect liberty to do as his own nature requires and suggests . Which is the most absolute liberty that has any sound or shew of Perfection with it , that can be conceived in any Being . Sect. 15. pag. 189. And does as it were draw them up into its own beams . This is something a sublime and elevate expression . But I suppose the meaning thereof is , That the natures and respects of the things of this lower Creation , the Divine Understanding applies to the bright shining Idea's found in his own exalted nature , and observes their Conformity therewith , and acknowledges them true and right as they answer to their eternal Patterns . Sect. 16. pag. 189. To tie up God in his actions to the reason of things , destroys his Liberty , Absoluteness , and Independency . This is said , but it is a very vain and weak allegation , as may appear out of what has been suggested above . For reasons of things and their habitudes and references represented in the eternal Idea's in their Objective Existence , which is the Pattern of their natures when they exist actually , is the very life and nature of the Divine Understanding ; And as I noted above , the most true and perfective libertie that can be conceived in any Being is , that without any check or tug , or lubricity and unsteadiness , it act according to its own life and nature . And what greater Absoluteness than this ? For that which acts according to its own nature , acts also according to its own will or appetite . And what greater Independencie than to have a power upon which there is no restraint , nor any modification of the exercise thereof , but what is taken from that which has this power ? For the eternal and immutable reasons of things are originally and Paradigmatically in the Divine Understanding , of which those in the Creatures are but the Types and transitorie Shadows . The Author in this Section has spoke so well to this present Point , that it is needless to superadd any thing more . Sect. 17. pag. 191. In this seventeenth Section the Author more fully answers that Objection , As if Gods acting according to the reasons of things inferred a dependency of him upon something without himself ; Which he does with that clearness and satisfaction , that it is enough to commend it to the perusal of the Reader . Sect. 18. pag. 193. Truth in the power or faculty is nothing else but a Conformity of its conceptions or Idea's unto the natures and relations of things which in God we may call , &c. The Description which follows is ( though the Author nowhere takes notice of that distinction ) a Description of the Divine Understanding quatenus Exhibitive , not Conceptive or Speculative . The Truth of which latter does indeed consist in the Conformity of its Conception unto the natures and relations of things , but not of things ad extra , but unto the natures , habitudes and respects of things as they are necessarily , eternally and immutably represented in the Divine Understanding Exhibitive , which is the Intellectual World , which the Author here describes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vast Champion or boundless field of Truth . So that in those words [ unto the natures and relations of things which in God we call an actual , steady , immoveable , eternal omniformity , &c. ] Which is to be referred to [ the Natures and Relations of things ] as is evident to any that well considers the place . And with this sense that which follows the description is very coherent . Pag. 194. Now all that Truth that is in any created Being , is by participation and derivation from this first Vnderstanding ( that is , from the Divine Understanding quatenus Exhibitive ) and Fountain of Intellectual Light. That is , according to the Platonick Dialect , of those steady , unalterable and eternal Idea's ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the natures and respects of things represented there in the Divine Understanding Exhibitive in their Objective Existence ; In conformity to which the Truth in all created things and Understandings doth necessarily consist . Pag. 195. Antecedently to any Vnderstanding or Will , &c. That is , Antecedently to any Understanding Conceptive , Observative or Speculative whatsoever , or to any Will ; but not antecedently to the Divine Understanding Exhibitive . For that is antecedent to all created things , and contains the steady , fixt , eternal , and unalterable natures and respects or habitudes , before they had or could have any Being . I say it contains the Truth and measure of them ; nor can they be said to be truly what they are , any further than they are found conformable to these eternal , immutable Idea's , Patterns and Paradigms , which necessarily and eternally are exerted , and immutably in the Divine Understanding Exhibitive . And of these Paradigmatical things there , what follows is most truly affirmed . Pag. 195. For things are what they are , and cannot be otherwise without a Contradiction , &c. This was true before any external or created things did exist . True of every Form in that eternal Omniformity , which the Platonists call the Intellectual World , as the Author has observed above in this Section . A Circle is a Circle , and a Triangle a Triangle there , nor can be otherwise without a Contradiction . And so of a Globe , Cylinder , Horse , Eagle , Whale , Fire , Water , Earth , their Ideal fixt and determinate natures , habitudes , aptitudes , and respects necessarily and immutably there exhibited , are such as they are , nor can be otherwise without a contradiction . And because it is thus in the Divine Nature or Essence , which is the root and fountain of the exteriour Creation , the same is true in the created Beings themselves . Things are there also what they are , nor can they be a Globe suppose , or a Cylinder , and yet not be a Globe or a Cylinder at once , or be both a Globe and Cylinder at once ; and so of the rest . As this is a contradiction in the Intellectual World , so is it in the Exteriour or Material World , and so , because it is so in the Intellectual . For the steadiness and immutableness of the nature of all things , and of their respects and habitudes , arise from the necessity , immutability , and unchangeableness of the Divine Essence and Life , which is that serene , unclouded , undisturbed , and unalterable Eternity , where all things with their respects and aptitudes , their order and series , are necessarily , steadily and immutably exhibited at once . P. 195. As they conform & agree with the things themselves , &c. The more Platonical sense , and more conformable to that we have given of other passages of this learned and ingenious Author is , if we understand the things themselves , at least primarily , to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Plato , which is the term which he bestows upon his Idea's , which are the Patterns or Paradigms according to which every thing is made , and is truly such so far forth as it is found to agree with the Patterns or Originals in which all Archetypal Truth is immutably lodged . All created things are but the Copies of these , these the Original , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Writing it self , from whence Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if those Archetypal Forms were the forms or things themselves , but the numerous created Beings here below , only the Copies or Imitations of them . Wherefore no Conception or Idea's that we frame , or any Intellect else as Conceptive merely and Speculative , can be true , but so far as they agree with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that sense we have declared , or with cre●ted things so far as they are answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Archetypal things themselves . And from hence is sufficiently understood the nature of Truth in the Subject . These few cursory Notes I thought worth the while to make upon these two learned and ingenious Writers , the Subjects they have written on being of no mean importance and use , and the things written in such a time of their age , as if men be born under an auspicious Planet , best fits their minds for the relishing and ruminating upon such noble Theories . For I dare say , when they wrote these Discourses or Treatises , they had neither of them reached so much as half the age of man as it is ordinarily computed . Which has made them write upon these Subjects with that vigour and briskness of Spirit that they have . For the constitution of Youth , in those that have not an unhappy Nativity , is far more heavenly and Angelical than that of more grown age , in which the Spirit of the World is more usually awakened , and then begins that Scene which the Poet describes in his De Arte Poetica , Quaerit opes & amicitias , inservit honori . their mind then begins to be wholly intent to get wealth and riches , to enlarge their Interest by the friendship of great Persons , and to hunt after Dignities and Preferments , Honours and Imployments in Church or State , and to those more heavenly and Divine Sentiments through disuse and the presence of more strong and filling Impressions are laid asleep , and their Spirits thickened and clouded with the gross fumes and steams that arise from the desire of earthly things ; and it may so fall out , if there be not special care taken , that this mud they have drawn in by their coarse desires , may come to that opaque hardness and incrustation , that their Terrestrial body may prove a real dungeon , & cast them into an utter oblivion of their chiefest concerns in the other State. — Nec auras Respicient clausi tenebris & carcere caeco . Which I thought fit to take notice of , as well for the instruction of others , as for a due Appretiation of these two brief Treatises of these florid Writers , they being as it were the Virgin-Honey of these two Attick Bees , the Primitiae of their intemerated Youth , where an happy natural complexion , and the first Rudiments of Christian Regeneration may seem to have conspired to the writing of two such useful Treatises . Vseful , I say , and not a little grateful to men of refined Fancies and gay Intellectuals , of benign and Philosophical tempers , and Lovers of great Truths and Goodness . Which natural constitution were a transcendent priviledge indeed , were there not one great danger in it to those that know not how to use it skilfully . For it does so nearly ape , as I may so speak , the Divine Benignity it self , and that unself-interessed Love that does truly arise from no other seed than that of real Regeneration ( which Self-mortification and a serious endeavour of abolishing or utterly demolishing our own will , and quitting any thing that would captivate us , and hinder our union with God and his Christ , does necessarily precede ) that too hastily setting up our rest in these mere complexional attainments , which is not Spirit but Flesh , though it appear marvellous sweet and goodly to the owner , if there be not due care taken to advance higher in that Divine and Eternal Principle of real Regeneration , by a constant mortification of our own will , the●e may be a perpetual hazzard of this Flesh growing corrupt and fly-blown , and sending up at last no sweet savour into the nostrils of the Almighty . That which is born of the flesh is flesh , and that which is born of the spirit is spirit ; And all flesh is grass , and the beauty thereof as the flower of the field ; but that which is born of the eternal Seed of the living Word , abideth for ever and ever . And therefore there is no safe Anchorage for the Soul , but in a perpetual endeavour of annihilating of her own Will , that we may be one with Christ , as Christ is with God. Otherwise if we follow the sweet enticing Counsels of mere Nature , though it look never so smugly on it , it will seduce us into a false liberty , and at last so corrupt our Judgment , and blind us , that we shall scarce be able to discern him that is that great Light that was sent into the world , but become every man an Ignis Fatuus to himself , or be so silly as to be led about by other Ignes Fatui , whenas it is most certain that Christ is the only way , the Truth and the Life , and he that does not clearly see that , when he has opportunity to know it , let his pretence to other knowledge be what it will , it is a demonstration that as to Divine things he is stark blind . But no man can really adhere to Christ , and unwaveringly , but by union to him through his Spirit ; nor obtain that Spirit of life , but by resolved Mortification of his own will , and a deadness to all worldly vanities , that we may be restored at last to our solid happiness which is through Christ in God , without whose Communion no soul can possibly be happy . And therefore I think it not amiss to close these my Theoretical Annotations on these two Treatises , with that more Practical and Devotional Hymn of A. B. that runs much upon the mortification of our own Wills , and of our Union and Communion with God , translated into English by a Lover of the Life of our Lord Jesus . THE Devotional HYMN . 1. O Heavenly Light ! my Spirit to Thee draw , With powerful touch my senses smite , Thine arrows of Love into me throw . With flaming dart Deep wound my heart , And wounded seize for ever , as thy right . 2. O sweetest Sweet ! descend into my Soul , And sink into its low'st abyss , That all false Sweets Thou mayst controul , Or rather kill , So that Thy will Alone may be my pleasure and my bliss . 3. Do thou my faculties all captivate Vnto thy self with strongest tye ; My will entirely regulate : Make me thy Slave , Nought else I crave , For this I know is perfect Liberty , 4. Thou art a Life the sweetest of all Lives , Nought sweeter can thy Creature taste ; 'T is this alone the Soul revives . Be Thou not here , All other chear Will turn to dull satiety at last . 5. O limpid Fountain of all vertuous Leare ! O well-spring of true Joy and Mirth ! The root of all contentments dear ! O endless Good ! Break like a floud Into my Soul , and water my dry earth , 6. That by this Mighty power I being reft Of every Thing that is not ONE , To Thee alone I may be left By a firm will Fixt to Thee still , And inwardly united into one . 7. And so let all my Essence , I Thee pray , Be wholly fill'd with thy dear Son , That thou thy Splendour mayst display With blissful rays In these hid ways WhereinGods nature by frail Man is won . 8. For joyned thus to Thee by thy sole aid And working ( whilst all silent stands In mine own Soul , nor ought's assay'd From Self-desire ) I 'm made entire An instrument fit for thy glorious Hands . 9. And thus henceforwards shall all workings cease , Vnless't be those Thou dost excite To perfect that Sabbatick Peace Which doth arise When Self-will dies , And the new Creature is restored quite . 10. And so shall I with all thy Children dear , While nought debars Thy workings free , Be closely joyn'd in union near , Nay with thy Son Shall I be one , And with thine own adored Deitie . 11. So that at last I being quite releas'd From this strait-lac'd Egoity , My soul will vastly be encreas'd Into that ALL Which ONE we call , And one in 't self alone doth all imply . 12. Here 's Rest , here 's Peace , here 's Joy and holy Love , The Heaven 's here of true Content , For those that hither sincerely move , Here 's the true Light Of Wisdom bright , And Prudence pure with no self-seeking mient . 13. Here Spirit , Soul and cleansed Body may Bathe in this Fountain of true Bliss Of Pleasures that will ne're decay , All joyful Sights And hid Delights ; The sense of these renew'd here daily is . 14. Come therefore come , and take an higher flight , Things perishing leave here below , Mount up with winged Soul and Spright , Quick let 's be gone To him that 's One , But in this One to us can all things show . 15. Thus shall you be united with that ONE , That ONE where 's no Duality ; For from this perfect GOOD alone Ever doth spring Each pleasant thing , The hungry Soul to feed and satisfie . 16. Wherefore , O man ! consider well what 's said , To what is best thy Soul incline , And leave off every evil trade . Do not despise What I advise : Finish thy Work before the Sun decline . FINIS . Books Printed for , or Sold by Samuel Lownds , over against Exeter Exchange in the Strand . PArthenissa , that Fam'd Romance . Written by the Right Honourable the Earl of Orrery . Clelia , an Excellent new Romance , the whole Work in Five Books . Written in French , by the exquisite pen of Monsieur de Scudery . The Holy Court. Written by N. Causinus . Bishop Saundersons Sermons . Herberts Travels , with large Additions . The Compleat Horseman , and Expert Farrier , in Two Books : 1. Shewing the best manner of breeding good Horses , with their Choice , Nature , Riding and Dieting , as well for Running as Hunting ; as also , Teaching the Groom and Keeper his true Office. 2. Directing the most exact and approved manner how to know and Cure all Diseases in Horses : a Work containing the Secrets and best Skill belonging either to Farrier or Horse-Leach : the Cures placed Alphabetically , with Hundreds of Medicines never before imprinted in any Author . By Thomas de Grey . Claudius Mauger's French and English Letters upon all Subjects enlarged , with Fifty new Letters , many of which are on the late great Occurrences and Revolutions of Europe ; all much Amended and Refined , according to the most quaint and Courtly Mode ; wherein yet the Idiom and Elegancy of both Tongues are far more exactly suited than formerly . Very useful to those who aspire to good Language , and would know what Addresses become them to all sorts of persons . Besides many Notes in the end of the Book , which are very necessary for Commerce . Paul Festeau's French Grammar , being the newest and exactest Method now extant , for the attaining to the Elegancy and Purity of the French Tongue . The Great Law of Consideration ; a Discourse shewing the Nature , Usefulness , and absolute necessity of Consideration , in order to a truly serious and Religious Life . The Third Edition , Corrected and much Enlarged , by Anthony Horneck , D. D. The Mirror of Fortune , or the true Characters of Fate and Destiny , Treating of the Growth and Fall of Empires , the Misfortunes of Kings and Great Men , and the ill fate of Virtuous and handsome Ladies . Saducismus Triumphatus : or full & plain Evidence concerning Witches and Apparitions , in Two parts , the first Treating of their Possibility , the second of their Real Existence ; by Joseph Glanvil , late Chaplain to His Majesty , and Fellow of the Royal Society . The Second Edition . The advantages whereof above the former , the Reader may understand out of Dr. Henry More 's Account prefixt thereunto . With two Authentick but wonderful stories of Swedish Witches , done into English by Anthony Horneck , D. D. French Rogue , being a pleasant History of his Life and Fortune , adorned with variety of other Adventures of no less rarity . Of Credulity and Incredulity in things Divine and Spiritual , wherein ( among other things ) a true and faithful account is given of Platonick Philosophy , as it hath reference to Christianity . As also the business of Witches and Witchcraft , against a late Writer , fully argued and disputed . By Merick Causabon , D. D. one of the Prebends of Canterhury . Cicero against Catiline , in Four Invective Orations , containing the whole manner of discovering that notorious Conspiracy . By Christopher Wase . Cambridge Jests , being Witty Alarms for Melancholy Spirits . By a Lover of Ha , Ha , He. FINIS .