Wm 
 
 COLLECTION  OF  PURITAN  AND 
 ENGLISH  THEOLOGICAL  LITERATURE 
 
 LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
 PRINCETON,  NEW  JERSEY 
 
 /, 
 
 &e>& 
 
 // 
 
\ 
 
,  J 
 
I 
 
 THE 
 
 REASONS 
 
 OF     THE 
 
 Chriftian  Religion. 
 
 The  First  Part, 
 
 GO  D'L°INESS: 
 
 Proving  by  NATURAL  EVIDENCE  the  Being  of  GOD. 
 the  Neceffity  of  H  0  L I N  E  S  S,  and  a  future  Life  of  Retribution  5 
 the  Sinfulnefs  of  the  World}  the  Defert  of  Hell  5  and  what 
 hope  of  Recovery  Mercies  intimate. 
 
 1  he  Second  Part, 
 
 CHRISTIANITY: 
 
 Proving  by  Evidence  Supernatural  and  Natural,  the    certain    Truth  of  the 
 C  H  K  I S  T  J  A  N  Belief:  and  anfwering  the  Objections  of  Vnbelievers. 
 
 Firft  meditated  for  the  w  eld-fetlwgof  hti  own  Belief;  and  now  fublijhedfor  the  benefit 
 ofothers,  By  RICHARD' BAXTER.  
 
 It  openeth  alfo  the  true  Refolution  of  the  Chrjftian  Faith. 
 
 Alio  an  APPENDI  X,  defending  the  Soul's  Immort&lity  againil  the  Semxtip  or  Epicnream 
 and  other  P fekdo-pbilofopbtrs. 
 
 LONDON, 
 
 Printed  by  R.  White,  for  Fran.  Titon ,  at  the  three  Daggers  in  Fleet-ftreet.  1 66j. 
 
I .   Jrtst* 
 
 <  ■  A  t*   V  Li  . 
 
 j-   )     tuctrcfi 
 
 ty.  01^.    n 
 
Digitized  by  the  Internet  Archive 
 
 in  2012  with  funding  from 
 
 Princeton  Theological  Seminary  Library 
 
 http://archive.org/details/reaschristiOObaxt 
 
THE 
 
 REASONS 
 
 OF     THE 
 
 Chriftian  Religion. 
 
 The  First  Part, 
 
 GODLINESS: 
 
 Proving  by  NATVRAL  EVIDENCE  the  Being  of  GOD, 
 the  Neceffity  of  HOLINESS,  and  a  future  Life  of  Retribution  3 
 the  Sinfulnefs  of  the  World  ^  the  Defert  of  Hell  5  and  what 
 hope  of  Recovery  Mercies  intimate. 
 
 The  Second   Fart, 
 
 CHRISTIANITY: 
 
 Proving  by  Evidence  Supernatural  and  Natural,  the  certain  Truth 
 of  the  CHRISTIAN  Belief :  and  anlwering  the  Objections  of 
 Unbelievers. 
 
 Firft  meditated  for  the  tvell-fetlwg  of  hU  own  Belief  ■>  and  novo  (ublijhed  for  the 
 benefit  of  others, 
 
 By  RICHARD  BAXTER. 
 
 It  openeth  alio  the  true  Refblution  of  the  Chriftian  Faith. 
 
 LONDON, 
 Printed  by  R.  White,  for  Fran.  TitQH,   at  the  three  Daggers  iu  Fleet-ftreet.  1667. 
 
I 
 
TO  THE 
 
 CHRISTIAN  READER. 
 
 Ecaufe  there  are  fonte ,  who  judging  of 
 others  by  themftlves,  will  fay  what  need 
 this  labour  among  Chrijiians,  to  prove 
 a  God0  a  Life  to  come,  and  the  Truth 
 of  theGofyel?  Or  at  leaji  what  need 
 is  there  of  it,  after  fo  much  already  written  $  1  take 
 tny  felf  obliged  to  give  you  an  account  of  this  attempt : 
 for  my  own  Keafon  is  much  again fl  over-doingD  and 
 wajiing  our  little  time  in  things  fuperffuous  3  which 
 is  but  enough  for  necejfary  things  :  But  it  hath  re- 
 corded this  among  the  indubitata  5  Boni  raro  ni-  - 
 mis  5  optimi  nunquam$  indifferent!  3  fepiffime  3  -> &ypHr&*ti 
 mali  femper. 
 
 The  true  Reafons  of  this  worh^,  are  no  fewer  than 
 thefe  following.  1.  Quod  cogitamus  3  loquifnur  : 
 That  which  is  mod  and  deepeft  in  my  thoughts,  is 
 apt  eft  to  breaks  forth  to  others.  Man  is  a  communi- 
 cative Creature.  Though  it  be  to  my  flame,  I  mufl 
 confeffe,  that  neceffity  ,  through  perplexed  thought  s% 
 hath  made  this  Subje&  much  of  my  Meditations  :  It 
 is  the  Subjeit 'which  I  have  found  mofi  neceflary  and 
 mofl  ufefull  to  my  felf  And  I  have  reafon  enough  to 
 thin^  that  many  others  may  be  as  weak^as  L    And  I 
 
 A  3  would 
 
 cy* 
 
 , 
 
To  the  Chriftian  Reader. 
 
 would  fain  have  thofe  partake  of  my  fatisfaUion,  who 
 have  partahgd  of  my  difficulties. 
 
 2.  /  perceive ,  that  becauje  it  is  taken  for  afiame, 
 to  doubt  of  our  Chrifiianity  and  the  Life  to  come,  this 
 hindereth  many  from  uttering  their  doubts,  who  ne- 
 ver get  them  well  refolved ,  but  remain  half  Infidels 
 within,  whilejl  the  Enfigns  of  Chriji  are  hanged  with- 
 out 5  and  need  much  help,  though  they  are  afl)amed  to 
 tell  their  needs  :  And  prudent  Charity  will  relieve  thofe 
 who  are  afiamed  to  beg. 
 
 3.  As  the  true  knowledge  of  God,  is  the  beginning 
 and  maintain  er  of  all  holinefje  and  hone  fly  of  Heart  ■ 
 and  Life^.fo  latent  Atheifme  and  Infidelity  in  the 
 mindes  of  Hypocrites  in  the  Church  ,  is  the  root  of 
 their  prophanenejje^  diflwnefiy  and  wickedneffe.  Did 
 they  ferioufly  Believe  as  Chrifiians,  they  would  not  live 
 as  the  Enemies  of  Chriflianity  !  I  take  it  therefore  to 
 be  thefureji  and  mofi  expedition  Cure  of  thefecurity^ 
 prefumption  0  pride ,  perfidioufneffe ,  fenfuality  ,  and 
 wickedneffe  of  thefe  Hypocrites,  to  convince  them  that 
 there  is  a  God0  and  a  Life  to  come,  and  that  the  Go- 
 ffielis  true. 
 
 4.  And  this  prophaneneis  and  fenfuality  tendeth 
 
 to  greater  Infidelity.    They  that  will  not  live  as  they 
 
 profefs  to  Believe,  may  mofi  eafily  be  drawn  to  Believe 
 
 and  profe(sD  as  they  are  willing  to  live.     And  there* 
 
 fore  this  Trognofiickcommandeth  me  to  endeavour,  to 
 
 prevent  mens  open  profeffion  of  Infidelity,  leli  the  pre- 
 
 fent  torrent  of  ungodlineffe  ^felfiflmeffe ,  malice^  un- 
 
 charitablenefje,  perjury,  treachery,  fatiion,  whoredom, 
 
 *nd  other fenfualities,  pouldfall  into  this  gulf  or  one 
 
 that  is  not  much  unlikp  it. 
 
 5.  The  belt  complain  of  the  imperfeUion  of  their 
 Faith  :  And  too  many  good  Chrifiians ,  efpecially  if 
 
 Melancholy 
 
To  the  Chriftian  Reader. 
 Melancholy  firfrije  them ,  are  haunted  with  fitch 
 temptations,  to  Atheifme,  blasphemy  and  unbeliefs  as 
 make  their  lives  a  burden  to  them  !  And  one  that  hath 
 heard  fo  many  of  their  compLiints  as  1 have  done ,  «* 
 cxcufable  for  de firing  to  relieve  them.   It  hath  many 
 a  time  been  matter  of  wonder  to  me  to  obferve,  that 
 there  is  fcarce  one  deep  melancholy  perfon  among  ten 
 (religious  or  not-religious  before)  but  is  followed  with 
 vwlent  fuggeflions  to  doubt  of  the  God-  head,  and  of 
 the  truth  of  the  Gofpel,  or  to  utter  fome  word  ofBlaf- 
 phemy  again fl  God.   And  he  that  mufi  pray,  [_  Lord  in- 
 creafemy  Faith,  and  help  my  Unbelief,^]  mufinfe 
 other  means  as  well  as  pray. 
 
 6.  The  impcrfeUion  of  our  Faith  (  even  about  the 
 Go/pel,  and  the  Life  to  come )  is  the  fecret  root  of  all 
 our  faults  5  of  the  weakaiej]e  of  every  other  grace,  of 
 our  yielding  to  temptations  5  and  of  the  carelefnefje, 
 badnejje^  and  barrennefe  of  our  Lives.  So  Tranfcen- 
 clent  arc  the  Concernments  of  the  Life  to  come,  that  a 
 certain,  clear,  and  firm  belief  of  them,  would  even 
 deride  temptations,  and  bear  down  all  the  trifles  of 
 this  World,  by  what  names  or  titles  foever  dignified^ 
 as  things  not  worthy  of  a  look  or  thought!  What 
 manner  of  perfon  will  that  man  be,  in  all  holy 
 Converfation  and  Godlinefs,  who  believing  that  all 
 thefe  things  muft  be  diflblved ,  doth  look,  for  the 
 coming  of  Chriji ,  and  for  the  Bleffed  Confequents  ! 
 2  Pet.3.1 1,12,14.  2Theff.i.io.  Owhat  alifewould 
 that  man  live  !  what  Prayers ,  what  Prayfes  I  what 
 holy  difcourfe  would  employ  his  tongue!  with  what 
 abhorrence  would  he  rejeff  the  baits  of  fin  !  who  did 
 but  lee,  but  once  fee,  thofe  unfeen  and  future  things^ 
 which  every  Chrijiian  profejfeth  to  believe  .<?  How  con- 
 temptibly would  he  think^and  fpeal^  both  of  the  plea- 
 lures 
 
To  the  Chriftian  Reader. 
 fures  and  the  fujferings  of  this  dreaming  life,  in  com- 
 parifon  of  the  everlajiing  things  ?  Whatferious  dejires, 
 and  labours,  and  joyes,  and  patience,  would  fuch  a 
 fight  procure  ?    Bow  much  more  holy  and  Heavenly 
 would  it  make  even  thofe  that  by  the  purblind  World 
 are  thought  to  exceed  herein  already  f    And  if  roe 
 took,  our  Belief  to  be  as  certain  as  our  fight.  Believing 
 would  do  greater  matters  than  it  doth.    I  oft  thin\ 
 what  one  told  me,  that  an  Infidel anfwered him,  when 
 he  atked  him,  How  he  could  quiet  his  Confcience 
 in  fuch  a  defperate  ftate  ?  faith  he,  [  I  rather  won- 
 der how  you  can  quiet  your  Confcience  in  fuch  a 
 common  carelefi  courfe  of  life  ,  believing  as  you 
 do?  If  I  believed  fuch  things  as  you  do,  Ifhould 
 think  no  care,  and  diligence,  and  holinels  could  be 
 enough. 3 
 
 7.  The  Soul  inflefli  is  fo  much  defirous  of  afen- 
 fitive  way  of  apprehenfion,  ^Wfenfible  things  being 
 jlill  before  us,  do  fo  increafe  this  Malady,  and  divert 
 the  mindefromfpiritual  things,  that  we  have  all  great 
 need  of  the  cleareft  evidence,  and  the  mofi  Jui  table, 
 and  frequent,  and  taking  explication  of  them,  that 
 pojfibly  can  be  given  us ,  not  only  to  make  us  Be- 
 lieve things  unfeen,  but  to  make  us  ferious,  and 
 pra&ical,  and  affectionate  about  the  things  which 
 in  a  fort  we  do  believe  3  to  keep  drorvjie  hearts 
 awaken. 
 
 8.  1 he  way  of  taking  Religion  upon  truji,  with- 
 out rifing  up  to  make  it  cur  own,  hath  filled  the 
 Church  jo  full  of  Hypocrites  who  have  no  better  than 
 an  humane  Faith,  that  thereby  the  complexion  of 
 it  is  much  changed,  from  its  primitive  beauty :  And 
 thoufands  do  perifi  by  f elf  deceit:  And  though  fome 
 of  their  Gifts  beferviceable  to  the  Co/pel ,  others  of 
 
 them 
 
To  the  Chriftian  Reader. 
 them  do  more  efje&ually  firve  the  Devil \  againji  tic 
 Caitfe  and  Servants  of  Chriji,  than  they  could  have 
 done  if  they  wereprofejfed  Infidels. 
 
 9.  //  makes  me  blujh ,  and  fiirrs  my  Indigna- 
 tion, to  read  and  hear  abundance  of  hot  and  vehe- 
 ment Difputes  ,  and  tedious  or  Critical  difcourfes 
 about  many  fmall  leffe  needfuB  things,  by  thofe  men 
 that  never  Jludyed  the  Foundation  ,  nor  can  with 
 Senfe  and  Rcajbn  defend  their  Chrifiianity  again  [I 
 an  Infidel.  Such  prepoflerous  methods  are  perverfe 
 and  naufeous. 
 
 10.  /  am  much  afraid  left  many  of  thofe  ignorant 
 zealous  Chriflians  ,  who  now  turn  to  that  Se&ary 
 whom  they  cannot '  anfwer  ,  would  turn  to  the  Infi- 
 del at  I  aft,  when  they  finde  themfelves  unable  to  con- 
 fute them  ,  through  their  own  infujficiency  and  un- 
 tgroundednefic  in  the  Truth. 
 
 11.  But  if  they  do  not  Apojiatize  ,  what  a 
 fhame  will  it  be  to  the  Church  of  God,  to  have 
 
 our  Religion  thus  betrayed,  by  fuch  as  are  not 
 able  to  defend  it  $  And  how  many  others  may  it 
 tempt  to  Infidelity  ,  to  hear  an  Ignorant  Chrijiian 
 baffled. 
 
 12.  I  am  too  fure,  that  too  many  Teachers,  that 
 fljould  be  Champions  for  the  Truth,  are  lamentably 
 unfurniffjed  for  fuch  a  Conflict,  by  neglecting  thefludy 
 of  the  Foundation,  and  bejiowing  all  their  thoughts 
 on  the  Superflru&ure. 
 
 13.  I  know  that  it  is  Gods  method,  to  caufe  the 
 growth  of  Faith  at  the  root ,  in  proportion  to  its 
 growth  in  tallnejfe  and  in  fruit :  It  is  his  merci- 
 full  Providence,    to  kgep  thofe   whofe   Faith  hath 
 
 weaker  roots  ,  from  the  Jirong  temptations  which 
 others  undergoe.     As  the  Plant  that  is  little,  doth 
 
 (  a  )  bear 
 
+ 
 
 To  the  Chriftian  Reader. 
 
 bear  but  little  of  the  firoke  of  the  windes  5  which 
 elfe  would  quickly  overturn  it :  but  the  root  grow- 
 jng  downward,  as  the  top  growcth  upward  9  the  ra~ 
 dication  and  the  affaults  are  Jiill  proportioned : 
 So  Faith  mufi  grow  equally  in  its  Roots  and 
 Branches  while  we  live.  Had  I  felt  as  Jlrong  of 
 faults  againji  my  Faith  while  I  was  young,  as  I  have 
 done  fin ce  , I  am  not  fure  it  would  have  fcafid  an 
 overthrow. 
 
 14.  I  have  in  the  anatomizing  of  the  Contra 
 verfies  which  moji  hazard  the  Church  of  Chriji , 
 found  Jo  much  latent  Atheifme  and  Infidelity,  that 
 I  thin\  among  many  ( that  do  not  obferve  it  )  the 
 true  root  of  all  the  difference  is,  Whether  there  be 
 a  God,  and  a  Life  to  come?  And  whether  the 
 Scriptures  be  true.  And  I  thinks  that  A  (bund 
 agreement  in  thefe ,  would  do  more  to  the  ending* 
 '  cf  fitch  Controvcrfies  ,  and  to  the  healing  of  our 
 Wounds ,  than  any  difputing  of  the  Controverted 
 points. 
 
 15.  We  have  had  hot  and  fcandalous  Difputes 
 among  chrijiians ,  de  Refolutione  Fidei  5  each 
 J  arty  invalidating  the  others  Foundations,  as  if  it 
 had  been  our  work,  to  perfwade  the  Infidel  World, 
 that  they  are  tn  the  right.  And  I  thought  it  the 
 only  way  to  end  that  Controverfie ,  to  open  all  the 
 Caufes  of  cur  Faith.  The  Roman  Party  may  here 
 perceive  our  Grounds,  and  better  know  into  what 
 we  refolve  our  Faith ,  than  if  we  named  only  one 
 jort  of  Caufe,  andfaid,  I  refolve  it  into  this  :  As 
 if  all  the  Frame  had  but  one  Wheel?  Faith  hath 
 variety  of  Caufes  and  ObjeUs,  into  which  refpecJive- 
 ly  it  may  be  faid  to  be  rejotved ;  (  by  thofe  that 
 will  not  nfi  an  infignificant  Word,  to  make  People 
 
 believe 
 
a  * 
 
 To  the  Chriftian  Reader. 
 believe  there  is  a  difference  ,  where  there  is  none  $ 
 and  to  keep  men  from  underftanding  the  matter 
 it  felf)  Auguftine/i/7/j  of  his  Friend  Nebudius 
 (  Ep.  23.  Bonif.)  That  he  exceedingly  hated  a 
 (hort  Anfwer  to  a  great  Qiaeftion  3  and  took  it 
 ill  where  he  might  be  free  3  of  any  that  did 
 expert  it  from  him:  [Anfwer  me  in  a  word^J  * 
 //  the  Command  of  an  ignorant  or  a  flothfull  per- 
 fin,  or  of  a  Deceiver,  when  a  Word  is  not  capable 
 of  the  necejtary  Anfwer. 
 
 16.  There  is  no  more  dejireable  worh^  in  the 
 World,  than  the  converting  of  idolaters  and  Infi- 
 dels to  God  and  to  the  Chriftian  Faith.  And  it 
 is  a  work^  which  requireth  the  greateft  judgement 
 and  zeal  in  them  that  muji  perform  it.  It  is 
 clolefull  thought,  that  five  parts  of  the  World  arc 
 
 jiill  Heathens  and  Mahometans  5  And  that  Chri- 
 ftian Princes  and  Preachers  do  no  more  to  their 
 Recovery  5  but  are  takgn  up  with  fad  Contentions 
 among  themfelves  :  And  that  the  few  that  have 
 attempted  it  ,  have  hitherto  had  fo  fmall  fuccefie. 
 The  opening  of  the  true  method  for  fuch  a  WorJ(, 
 is  the  higheft  part  of  my  defign  :  In  which  though 
 many  others  have  excellently  laboured  ,  [~  efpecially 
 Savonarola  5  Campanella,  Ficinus,  Vives,  Micrae- 
 lius,  Duplefsis,  Grotius,  and  our  Stillingfleet33 
 my  Zeal  for  the  faving  of  Mens  Souls  hath  pro- 
 vok$d  me  to  try ,  whether  I  might  adde  any  thing 
 to  their  more  worthy  Labours,  in  point  of  Method 
 and  perfpicuity  of  Proof  . 
 
 17.  Laftly,  I  have  long  agoe  written  m,uch  on 
 this  Subject ,  which  is  difperfed  and  buryed  in  the 
 midft  of  other  Sub\eUs ,  (except  my  Book, of  the 
 Unrealbnablenefs  of  Infidelity).*  And  I  thought 
 
 (a  2)  "  it 
 
To  the  Chriftian  Reader. 
 it  more  Edifying  to  fit  it  in  order  together  by  it 
 felf.  if  thefe  R§afons  jujiifie  not  my  undertaking  , 
 /  have  no  better.  The  Lord  have  mercy  on  this 
 dark^  dijiraSed^  fenjual  World.  Chrijiiansy  watch, 
 pray,  love,  live,  hope,  rejoyce,  and  patiently 
 differ,  according  to  this  Holy  Faith  which  you 
 profejje,  and  yon  J1)all  be  bleffed  in  dejpight  of  Earth 
 and  Hell. 
 
 O&ob.  31. 
 1666. 
 
 Your  Brother  in  this  Life  of  Faith, 
 
 ^cbard  Baxter. 
 
 Virtus  Fidei  in  ?eri:ulisfeeuraeft;  fecuritatefericlitatur. 
 
 Chryfoft.  in  Mat.  20. 
 
 * 
 
 TO 
 
To  the  Doubting  and  the  Unbelieving 
 Readers. 
 
 H  E  natural  love  to  knowledge  and 
 to  n1$  felf,  which  belong  to  me 
 as  I  am  a  Man,  have  commanded 
 me  to  look  beyond  this  life,  and 
 diligently  to  enquire,  whether 
 there  be  any  certainty  of  a  better? 
 and  which  is  th&  way  to  it,  and  to  whom  it  doth  of 
 righx  belong.  And  what  I  have  certainly  difcovered 
 in  this  fearch,  the  love  of  Mankind,  and  of  Truth, 
 and  of  God,  oblige  me  to  communicate.  But  id 
 wis  not  a  curfory  glance  at  Truth,  nor  a  look  to- 
 wards it  afar  off,  in  my  ftate  of  ignorance  and 
 divcrfion,  which  brought  the  fatisfying  light  into 
 my  mind:  nor  can  you  reafonably  expeft  itfhould 
 do  foby  you.  I  faw  that  in  ohe  S^vsnAteU^  C*m- 
 fantlU%  Fichus ,  Vtvesy  Morfiaj,  Grotifts,  Camertn^ 
 Micrdlius,  which  I  now  fee  might  fatisfie  all  the 
 world,  if  it  were  duly  received,  Bat  it  was  not  a 
 bare  reading  of  one  or  all  of  thefe  and  others, 
 whichVasa  due  reception:  I  found  that  truth  muft 
 be  fo  long  retained,  and  faithfully  elaborated  by  a 
 diligent  and  willing  mind,  till  it  be  conco&ed  into 
 a  clear  methodical  underftanding,  and  the  Scheme 
 or  AnalyGsof  ic  have  left  upon  whefoul  its  proper 
 
 (a  3  )  image. 
 
totht  Doubting  MdtbeUr>lrile'vi*g  H'udtrs* 
 image,  by  an  orderly  and  deep  impreffion$  yea,  till 
 the  Goodnefs  of  the  matter  become  as  nutriment, 
 bloud  and  fpirits  to  the  Will,  before  it  is  truly 
 made  our  own.    It  expe&eth  (  I  fay  not  greater  • 
 courtfhip,  but  )  more   cordial    friendfhip,   than  a  -A 
 tranfient  falute>  before  it  will  unveil  its  glory,  and 
 illuftrate,  beautifie  and  blefs  the  foul.  It  is  food  and 
 Phyfick  :  it  will  nourifh  and  heal:  but  not  by  a  bare' 
 look  or  hear- fay,  nor  by  the  reading  of  the  p|?- 
 fcript.    Could  I  procure  the  Reader  to  do  bis  p  £, 
 I  doubt  not  but  this  Trea^eWill  fuffice  on  its 
 ftrt,  to  bring  in  that  light,  wh;ch  the  Sagat  the 
 Lemuret  and  Dements  of  /ftbeifm.  Infidelity  and  Un- 
 godlinefs  will  not  be  able  to  endure. 
 
 But  lam  far  fromexpe&ing  ilttiverfal  fuccefs  % 
 no  not  if  I  brought  a  Book  from  H&ven.  The  far 
 greateft  part  have  unprepared  minds,  and  will  not 
 come  up  10  the  price  of  truth.  And  nothing  is 
 .more  fure  than  that  recipitur  ad  modum  recipients  % 
 &  Fto  captu  le&orls  babent  ftta  fata  li belli.  Thefe 
 drones  imagine,  that  they  are  fit  to  judge  of  a 
 Scripture-difficulty,  or  of  an  argument  concerning 
 the  myfteries  of  Religion,  before  they  know  what 
 it  is  to  be  a  Man,  or  underftand  the  Alphabet  of 
 Nature,  even  thofe  points  which  fupernatural 
 Revelations  prefuppofe :  fuch  uncapablenefs  in  the 
 Reader  is  as  a  great  hinderance,  as  the  want  of  folid 
 proof  and  evidence  in  the  Writer.  Moft  men  are 
 drowned  in  filthy  fenfuality,  or  worldly  cares  §  and 
 their  relifli  is  vitiated  by  lufcious  vanities  $  their 
 reafon  is  debafed  by  fubje&ion  to  the  flefh,  and 
 darkned  and  debilitated  by  long  alienation  from 
 its  proper  work :  and  yet  they  are  fo  conftituted 
 of  ignorance  and  pride>  that  they  can  neither  un- 
 derftand 
 
a* 
 
 To  the  Doubting  And  the  Unbelieving  Retkfs] 
 derftand  plain  truth,  nor  perceive  that  it  is  long 
 of  themselves  that  they  underftand  it  not.  And  * 
 flothfulnefs  and  fenfuality  bavp  /o  far  conquered 
 humanity  itfelf,  even  the  ndturA  lave  of  truth  and 
 of  them/elves^  <{nt  they  will'wtye  up  with  what 
 their  plajL-feltows  have  taught  them,  and  venture 
 their  fouls  arid  their  evertS&lng^concernments, 
 unlefs  they  ean.fecure  them  by  arfgUle,  gamefome, 
 fleftily  life,  or  grow  wife  by   the/ fhort  fupeificial  '     .  " 
 
 ftudies  of  an  alienated,  unwilling,  tired  mind.  Un- 
 lefs the  great  things  vpf  God,  ani  Immortality,  will 
 be  (avingly  known  b.)M,  few  drafted  thoughts  of  •    C- 
 
 a  difcompofec^mind,  or  the  rambling  talk  of  their 
 corrpmiens,  whofe  hcad$  are  as  unfurniflied  and 
 giddy  as  their  own;  or; by  tfic  curfory  perufal  of 
 a  fevy*Books,  which  crofs  not  their  carnal  intereft 
 and  humour  in  the  midft  of  their  more  beloved  em-  * 
 ploy ments  and  delightsy  they  will  neither  be  folid 
 ChriflianS,  nor  wife  and  honeft  men.  I  f  God  will  be 
 converted  with  in  the,  midft  of  their'  feafting/  aps 
 and  oaths,in  their  prieejand  revelling, and  with  their 
 whores  •,  it  he  will  be  foun^J  of  them  that  hate  his  i 
 
 holinefs,  and  all,  that/  love  it,  and  ferioufly  obey  ■  \ 
 
 him,  then  God  (hfdl  be  their  God,  and  Chrift  flnll 
 be  theit  Saviour,  and  if  this  be  the  way,  they  miy 
 become  good  Chriftians  :    But  if  retiree^  ferious  \  \ 
 thoughts  be  neceflary,  and  an  honeft.  faithful ne fs  >* 
 to  what  they  know,  they  muft  be  excVed*:   They 
 that  know  that  it  is  not  an  hours  perufal  of  a  bdok 
 of  Aftropomy,  Geometry,  Mufick,  Pbyfick,  &c. 
 which  will  ferve  to  make  them  skilful  in  thefc  Arts^ 
 do  expeft  to  attain  fat  higher  wifdom,  by  inconfi- 
 derable  induftry  and  fearch  5  and  will  not  be  wife 
 unlefs  they  can  be  taught  by  vifion  in  their  dream?, 
 
 or 
 
To  the  Doubting  ani  the  Unbcluvhg  Readers'. 
 or  in  the  crowd  and  noife  of  worldly  bufinefs^  and 
 of  flcfhly  lufts. 
 
 1  find  that  it  is  a  difficult  task  which  I  have  un- 
 dertaken, to  be  the  inftrufter  af  fuch  men ;  if  I  be 
 large  and  copious,  their  hzinefs  will  not  fuffer  them 
 to  read  it:  if  I  be  concife,  I  cannot  fatisfie  their 
 expe&ations  •,  for  they  think  nothing  well  proved, 
 if  every  obje&ion  be  not  anfwered,  which  idle  ca- 
 villing brains  can.  bring:    Neither  have  they  fuf- 
 ficient  attentivenefs  for  brevity  nor  will  their  igno- 
 rance allow  them  to  underftand  it.  .  The  contra- 
 dicting vices  of  their  minds,  do  call  for  impoffibi- 
 lities  for  the  cure.    Their  Incapacity  faith,  It  mud 
 be  a  full  explication,  or  I  cannot  apprehend  the 
 fenfe  or  truth.    Their  averfenefs  and  flothfulnefs 
 faith,  It  muft  be  fliort,  or  I  (hall  be  tired  with  it,  or 
 cannot  have  while  to  read  it.    I  cannot  anfwer  both 
 thefe  expe&ations  to  the  full:    but  though   the 
 greatnefs  of  the  matter  have  made  the  Book  bigger 
 than  1  intended,  the    naufeating  ftomack  of  moft 
 Readers  hath  perfwaded  me  to  avoid  upneceflary 
 words:  and  as  big  as  the  Book  is,  I  muft  tell  the 
 Reader,  that  theftyle  isfo  far  from  redundancies 
 ( though  fome  things  be  oft  repeated  )  that  if  he 
 will  not  chew  the  p articular  words^  but   fwallow 
 them  whole,  and  beftow  his  labour  only  on  the 
 Sentences,  J  (hall  fuppofe  that  he  hath  not  read  the 
 Book. 
 
 Fichus  very  truly  noteth,  that  while  children  and 
 youth  are  fufficiently  confeious  of  their  ignorance, 
 to  keep  in  a  learning  courfe,  they  may  do  well  5  but 
 when  they  firft  grow  to  a  confidence  of  their  own 
 underftandings^andat  ripenefsof  age  imagine,  that 
 their  wits  are  ripe,  and  think  that  their  unfurnifhed 
 
 minds 
 
To  the  Doubting  and  the  Unbelieving  Readers. 
 minds  (becaufethcy  have  a  natural  quickaefs  )  are 
 competent  judges  of  all  that  they  read  $  then  they 
 are  moft  in  danger  of  infidelity,  and  of  being  un- 
 done forever^  (from  i8to  28  bcingche  moft  pe- 
 rilous age.)  But  if  God  keep  them  as -humble  dili- 
 gent learners,  till  they  have  orderly  gone  through 
 their  courfe  of  ftudies,  and  fanctific  their  greener 
 youthful  knowledge  j  they  then  grow  up  to  be 
 confirmed  Chriftians.  Fkfa.de  Ferit.  ReLcaf.  3.  It  is* 
 therefore  the  diligence  and  patience  of  the  Reader 
 which  I  ftill  intreat,  and  not  his  belief :  for  I  will 
 beg  nothing  of  his  under/landing,  but  jujitie  to  the 
 truths  but  (fuppofing  God's  help)  dotruft  to  the 
 cogencie  of  evidence, 
 
 Yec  I  mufttell  you,  that  Iexpefl:  the  Reader, 
 by  the  truths  which  he  learneth,  fhould  be  able 
 himfelf  to  anfwer  an  hundred  trivial  obje&ions, 
 which  are  here  parted  by :  and  that  in  particular 
 textud  difficulties,  he  have  recourfc  to  Commen- 
 taries and  Tra&ates  on  thofe  fubjeds :  for  this  Book 
 is  lon^  enough  already,  He  that  will  diligently  con- 
 fiderthe  connection  of  the  confequent  Propositions 
 to  the  Antecedent,  and  will  underftand  what  he 
 readethashegoethalong,  will  fee  that  I  give  him 
 fufficient  proof  of  all  which  Idefire  him  toaflent 
 to.  But  I  make  no  doubt  but  a  hafty  and  half- 
 witted Reader  can  find  objedtions  and  words 
 enough  againft  the  plaineft  truth  here  written  5  and 
 fuch  as  he  thinks  do  need  a  particular  anfwer.  Whea 
 an  underftanding  Reader  would  be  offended  with 
 me,  if  I  fhould  recite  them.  I  had  more  companion 
 on  the  fober  Reader,  than  for  the  humouring  of 
 every  brainfickSceptick,  to  ftand  proving  that  two 
 and  two  are  four.     1  write  for  fuch  as  are  willing  to 
 
 (b)  be 
 
/* 
 
 To  the  D$ubtlng  and  the  Unbelieving  Readers. 
 be  wife  and  h*ppj>  and   that  at  dearer   rates  than 
 jefttng :    For  other's,  I  mult  leave  them,  whether  I 
 will  or  no,  to  be  wife  too  late. 
 
 And  for  thofe  capricious  brains  who  deride  our 
 ordioaxy  preaching,  as  begging  and  fuppofing  that 
 which  we  do  not  prove,  when  they  have  here,  and 
 in  other  fucb  writings,  found  our  fundamentals 
 proved^  let  them  hereafter  excufe  our  fuperftrufture, 
 *  and  not  think  that  every  Sermon  muft  be  fpent  in 
 proving  our  Chriftianity  and  Creed. 
 
 In  the  firft  part  of  this  Book,  I  give  you  note- 
 ftimonies  from  the  Chriftian  writings  or  authorities, 
 becaufe  I  fuppofe  the  Reader  to  be  one  that  doth 
 not  believe  them  •,  and  my  bufinefs  is  only  to  prove 
 Natural  Verities  by  their  proper  evidence  :   But  left 
 any  (hould  think  that  there  is  not  fo  much  legible 
 in  Nature^  becaufe  the  wifeft  Heathens  (aw  it  nor,  I 
 have  cited  in  the  margin  their  atteftatkns  to  moft 
 particulars,  to  (hew  that  indeed  they  did  confefs 
 the  fame,  though  lefs  diftindly  and  clearly  than 
 they  might  have  done,  (  as  I  have  plainly  proved.) 
 But,  being  many  years  feparated  from  my  Books,  I 
 was  forced  to  do  this  part  lefs  exa&ly  than  I  would 
 have  done,  had  I  been  near  my  own  or  any  other 
 Library.     Again,  I  ferionfly  profefs,  that  I  am  fo 
 confident  of  the  juft  proofs  and  evidences  of  truth 
 here  given,  that  I  fear  nothing  as  to  fruftrate  the 
 fuccefs,  but  the  Reader's  Incapacity  ( through  half, 
 wittednefs  or  wickednefs)  or  his  Lazinefs  in  a  curfory 
 and  negligent  perufalof  what  is  ccncifely  but  evi- 
 dently   prcpofed.      It's    true   that  Seneca    faith, 
 E  CMagna  debet  ejje  doquentia^  qufi  invltts  placet,  j 
 I  may  adde,  Et  Veritatis  evidenlia  qu£  c<ecu,  ma* 
 Ugnis  vel  ignavfs  prodefi,     And  who  lecleth  not  the 
 
 truth 
 
To  the  Doubting  and  the  Unbtlitving  Rcddcrs. 
 HDth  of  Hicrorns  words,  {ad  PauI.  )  Nunqutm  bene- 
 fit^ quod  fit  prxoccupAto  A?umo.  Be  true  and  faithful 
 to  your  (elves,  and  to  the  Truth,  and  you  fhall  fee 
 its  Glory,  and  feel  its  Power,  and  be  direfted  by  ic 
 to  everhfting  Bleflednefs.  This  is  his  End , 
 who  is 
 
 i  '66 
 
 Ah tArncfi dcfircr ofUAnhnd's  Felicity, 
 RICHARD  BAXTER. 
 
 (blj  TO 
 
TO  THE 
 Hypocrite  READERS; 
 
 Who  have  the  Name  of  Cbrittianr, 
 and  the  Hearts  and  Lives  ofrftheifts 
 and  Vnbelievers. 
 
 \Tis  the  great  Mercy  of  Codtoyou^  that 
 you  were  born  of  Christian  Parents  y 
 and  in  a  Land  rehire  Chriftianity  H 
 the  frofejjed  Religion,  and  under  Go* 
 vernours  and  Laws  which  countenance 
 it :  Bift  this  which  fiould  have  helped 
 you  to  the  intelligent  and  ferious  entertainment  of 
 Religion^  hath  been  abufed  by  you  to  detain  you  from 
 it  :  Tou  have  contented  your  felves  to  have  Religion 
 in  your  Princes 3  and  your  Parents  Precepts  3  in  Li- 
 braries and  Laws 3  and  to  fay  over  fome  of  theje  by 
 rote  5  whilefl  you  banrf/jed  it  from  your  Hearts  and 
 Lives 3  if  not  alfo  from  your  fober  thoughts  and  un~ 
 derfianding  !  And  having  indeed  no  Religion  of  your 
 own  {becaufe  the  labour  of  underftanding  and  obey- 
 ing its  feemed  too  dear  a  price  to  pur  chafe  it)  you 
 -have  thought  it   mofi  ferviceable  to  your  quietnefs 
 
 ( b  3 )  and 
 
1  o  the  Hypocrite  Headers. 
 and  your  reputation  tofeemto  be  of  the  Religion  of 
 your  Parents  or  your  King,  be  it  what  it  will.   This 
 is  indeed  the  common  courfe  of  the  rude  and  irre- 
 ligious Rabble s  in  all  Nat 7 on s  of  the  World.     0  that 
 1  might  be  your  effc&ual  Monitor  ■   to  awaken  you 
 to  confider  what  you  have  been  doing?    and  yet  if 
 you  are  Men  3    to  fujfer  your    Reafon   to  look  be* 
 hinde  you  D   within  you  ,  and   before  you  ,  and  fe- 
 rioufly  thinks  what  it  is  to  be  in  Heaven  or  Hell  for 
 ever  3  and  prudently  to  manage  your  own  Concern- 
 nients  I    Can  you    thinks  that  that   man  hath   any 
 Religion  who  hath  no  Gcd  }   Or  hath  he  indeed  a 
 God,  who  prefcrreth  his  luji,  or  wealthy  or  honour^ 
 or  any  thing  in  the  World  before  him  ?  Or  that  is 
 not  devoted  to  his  Obedience  and  his  Love?    Is 
 he  a  God  that  is  not  better  than  the  Pleafures  of 
 the  Flefj  and  World?    Or  that  is  not  greater  than 
 a  mortal  man  }   or  is  not  fully  fufficient  for  you  ? 
 Did  you  know  what  you  did  when  you  owned  your 
 Baptifmal  Vow  and  Covenant  ?  which  is  when  you 
 nfurp  the  name  ofChriJliansy  and  joyn  in  vifible  com* 
 mnnion  in  the  Church  ?    Do  you  know  what  it  is  to 
 believe  that  there  is  a  God  3  and  a  Life  to  come^ 
 and  to  renounce  the  Fleft)0  the  World  D  and  the  De- 
 vil^  and  give  up  your  felves  to    a  Saviour  and  a 
 Sanftifyer  ?    Or  can  you  thinly  while  you  are  awake 
 and  fiber ^  thai  Perfidioufhefs  will fave  you ^  and  be 
 tak$n  by  God  injiead  of  Chrijiianity  ?  will  God  ac- 
 cept you  for  a  perjured  Projelfwn  f  to  be   that  and 
 do  that  which  never  came  into  your  hearts  <?  Is  Hy- 
 pocrite a  Virtue  ?    And  will  Lying  bring  a  man  to 
 Heaven  ?  Chrijiianity  is  fuch  a  Believing  in  Chriji^ 
 to  bring  us  unto  God  and  everlajiing  Glory  0  as  ma- 
 keth  the  Love  of  God  the  very  Nature  of  the  Souly 
 
 and 
 
To  the  Hypocrite  Headers. 
 and  thankcfull  obedience  its  Employments  and  4 
 Heavenly  Mmde  and  Life  to  be  its  Conjtitution  and 
 its  Trader  and  the  Mercies  of  this  Lije  to  he  but 
 our  Travelling-helps  and  Trovijions  fbr  a  better  5  and 
 the  Inter eji  offlejlily  luft  to  be  ejicemed  but  as  drofs 
 and  dang.  Is  this  the  Life  which  yon  live,  or 
 which  yon  hate  ?  /  befeech  you  Sirs,  as  yon  regard 
 ffje  reputation  of  your  Reafon  ,  tell  us  why  you  will 
 proflje  a  Religion,  which  you  abhorre  3  or  why  will 
 j  ou  abhorre  a  Religion  which  you  profejjc  ?  why  will 
 you  Glory  in  the  part  of  a  Parrot,  or  an  Ape,  to  Jay 
 over  a  few  words,  or  move  your  Bodies ,  while  you 
 deteji  the  humane  part ,  to  know  and  love  and 
 live  to  God?  Do  you  live  only  to  treafurc  up  wrath 
 againji  the  day  of  wrath,  and  the  revelation  of  the 
 righteous  judgement  of  God,  who  will  render  to  eve* 
 ry  one  according  to  his  deeds  ?  Rom.  a .  *$,  6.  Do 
 you  profejje  your  fe Ives  Chrijlians  only  for  fe If  con- 
 demnation 5  to  be  Witnejfes  againji  your  felves  in 
 "judgement,  that  you  wilfully  lived  unchrijiian  lives  ? 
 What  is  there  in  the  World  that  you  are  fo  averje 
 to ,  as  to  be  feriouily  that  which  you  frofejfe  your 
 felves  to  be  ?  Who  hate  you  more  than  thoje  that  are 
 that  in  heart  and  life,  which  you  call  your  felves 
 in  cujiomary  words  ?  or  that  are  fcrious  m  the  Re- 
 ligion which  you  fay  your  [elves  you  hope  to  be  ftved 
 by?  Read  Matth.  23.  29,  30,  31.  why  do  you  ho- 
 nour the  dead  Saints,  and  abhorre  the  living  ?  and 
 would  make  more  Martyrs ,  -while  you  keep  Fejii- 
 vaIs  of  Commemoration  of  thoje  that  others  made  ? 
 Qa%  eft  ilia  Juftitia  fan&os  colere ,  6c  fan&ita- 
 tem  contemnere  ?  Primus  gradus  Pietatis  eft 
 San&itatem  diligere.  Chryfojl.  in  Mat th.  24.  Chriji 
 hath  not    more  bitter  Enemies  in  the  World,  than 
 
 fome 
 
To  the  Hypocrite  Readers. 
 
 fome  of  you  who  wear  his  Livery  :  Turks  and  Hea- 
 thens are  more  gentle  to  true  Chriflians,  and  have 
 fled  leffe  of  their  blood  than  Hypocrite  Chrijiians 
 have  done.  The  Zeal  of  the  Pharifees  confumed  wa- 
 vy 5  whom  the  Clemency  of  the  Romans  would  elfe 
 have  fpared.  Be  it  known  to  all  the  Infidel  World, 
 who  detefi  Chrifi  ianity  becaufe  of  your  wickgdnejfe^ 
 that  you  are  none  of  us  •->  Chrifi  renounceth  you, 
 Matth.  7.  72,  23.  and  we  renounce  you.  They  may 
 as  well  hate  Vhilofophy  becaufe  fome  vagrant  Sots 
 have  called  themfelves  Vhilofophers  ,  or  have  failed 
 with  Ariftotle  or  Plato  in  the  fame  ship:  They  may 
 as  well  hate  Vhyftc\,  becaufe  many  ignorant  Women 
 and  Mountebanks  have  profefs'd  it  .<?  They  may  as 
 well  reproach  us  for  Loyalty  to  our  King,  becaufe 
 there  are  fecret  Tray  tors,  that  call  themfelves  his  Sub- 
 jects .<?  If  hat  are  you  to  Chriftians,  that  we  fljould 
 he  reproached  for  your  Villanies  ?  0  you  Turks  and 
 Heathens,  rather  reproach  us  becaufe  there  are  wic- 
 ked perfons  of  y out  felves?  for  you  are  not  fo  cruel 
 Enemks  to  Chrijiians,  as  many  of  thefe  Hypocrites' 
 are.  Nullus  enim  Chriftianus  maluseft,  nifi  banc 
 profeffionem  fimulaverit.  Athenagor.  Leg.  pro  Chrifi. 
 fag.  3.  Nemo  illic  (in  Carcere)  Chriftianus.,  nifi 
 plane  tantum  Chriftianus :  aut  fi  aliud ,  jam  non 
 Chriftianus.  Tertull.  ApoU  c.  43.  fed  dicet  aliquis 
 etiam  de  noftris  excedere  quofdam  a  regula  difci- 
 plina?.  Defunt  turn  Chriftiani  haberi  apud  nos : 
 Id.  ib.  c.  46.  Leg.  Twijf.  Vind.  Grat.  I.  3  E.  8.  tf. 
 6.  p.  75.  and  my  5^  Dijp.  of  Sacraments.  If  any 
 man  have  not  the  Spirit  ot  Chrift  5  the  fame  is 
 none  of  his  5  Rom.  8.9.  Luk.  14.26,  33.  They 
 are  Spies  in  his  Army:  ihey  are  Abfaioms,  Chanis 
 and  Judab'i  in  hk  Family.  Try  them  by  the  Cha- 
 racter 
 
To  the  Hypocrite  Readers. 
 r  j&e r  that  Chriji  hath  given  of  his  true  Difcipks  t 
 and  if  they  be  fuch,  then  tell  us  of  their  Lives  and 
 ft  are  not     ihey  are  not  of  us,  while  they  are  among 
 v.    I  John  2.  19.    They  are  wore  of  your   party 
 than  of  ours,     If  the  Mindc,  Heart,  and  Life    be 
 wore  of  the  Man,  than  the  tongue  and  free     I' hat 
 if  a   Celfus,  or  Porphiry.or  Epicurus  had   called 
 iimfelfa  Cbrifiian?    M'ft  Chrift  be  anfwerablefor 
 him*  h  it  not  enough  that  they  abufe  him  by  their 
 bypocrifie,  and  living  contrary  to  his  Laws    but  he 
 mull  ie  accufed  for  their  Crimes,  which  he  fo  Jln&ly 
 forbiddeth,  and  for  which  he  will  caft  them  into 
 Hell  for  ever  .<?  would  you  have    him  do  more  than 
 this  *  to  declaim  them  t  Were  they  indeed  Chrifiian 
 Princes   Barons,  Priejls  and  People,  of  whom  Abbas  » 
 Urfpergenfis  fpeaketh ,  Chron.  pag.  p .  Ut omn.s 
 homo  jam  fit  perjurus  85  prsdiftK  facmonbus  im- 
 pHcatusj    ut  vix  excufari  poffit,  qum  fit  in  his 
 £  ut  populus,  fie  8c  Sacerdos-  Et  p.  in.  Pre- 
 cipes terrarum  8c  Barones,  arte  Diabohca  cdofti, 
 nec  curabant  Juramenta  mfringere ,  nee  Fidem 
 vSlare    8c  jus  omne  confundere?  were  they  chri- 
 itnKn&ls  that  Erafmus  fpeaketh   of    Colloqui 
 Pan   a8s-   Ni  fis  bonus  aleator,  probus  Charta- 
 tiuf  Scortator  improbus ,  potator  firenuus,  pro- 
 fufo'r  audax,  decoftor  8c  confiator  aris  ahem,  de- 
 inde  fcabie  ornatus  Gallic*,  vix  qmfquam  te  cre- 
 Z  equitem.     »  was  Con*  s  proof,  that  t  ere g 
 Atheiks    in  Cicer.  de  natur.  Deor.  U.i.  L  What 
 (hall  we  fay  of  the  Sacrilegious ,  Perjured ,  and 
 Ungcdl y>  "if  Carbo     8cc.    had  though*      tk* 
 there  are  Gods,  he  had  not  been  fo  TERj>V- 
 RE D   andVNGODLT.-]    What  more  necfary 
 to  ungodly  men  (whatever  they  call  themfelveO 
 
7^ 
 
 To  the  Hypocrite  Readers. 
 than  to  convince  them  that  there  is  a  God,  and 
 Life  to  come?  Chriji  will  not  care  for  their  Image 
 of  Religion  5  or  deceitful/  Promifes  and  Frofejjions  : 
 All  wife  men  are  of  Solon'/  minde  [Probitatem 
 jurejurando  certiorem  habe]  Laert.  in  Sol. 
 
 Believe  it^  Hypocrites ,  your  fornications ,  gluttony  9 
 drunkgnnejfe,  idlenejfe  3  covetoufnefie ,  felfiflmejfe  3  or 
 pride 0  will  fin  de  no  Cloak^in  the  day  of  Judgement, 
 from  the  Chrijlian  name.     Ton  might   better    cheap 
 have  been  fenjual  and  wicked  at  a  further  dijiance, 
 than  in  the  Family  or  Church  of  God.    Nihil  prodeft 
 seftimari,  quod  non  fis :  Et  duplicis  peccati  reus  es , 
 non  habere  quod  crederis  $  &  quod  non  habueris 
 fimulare  :  Hieron.  Ep.  adfil.  Maur.     Or  fuppofe your 
 Lives  are  more  civilly  and fmoothly  carnally    To 
 do  no  harm ,  is  too  little  to  prove  you  Chriflians  : 
 Much  more  to  do  evil  with  fome  bounds.     Nullum 
 eft  aliud  latronum  beneficium,  nifi  ut  comme- 
 morare  pofsint,  iis  (e  vitam  dedifle  quibus  non 
 ademerint.   Cicer.  Phil.  2.   Non  eft  bonitas  pefii- 
 mis  efle  meliorem.  Senec.     My  reafonable  demand 
 is  3  that  you  will  be  what  you  call  your  felves,  or 
 call  your  felves  as  yon  are.    /  am  not  inviting  you 
 to  a  new  Religion,  nor  fo  a  Se&  5  but  to  be  really 
 and  feriouily  what  you  are  nominally ,  and   what 
 you  have  vowed   and  profefle  to  be  :   Jejl  not  with 
 God.,  and  Heaven  and  Hell.     Tou  may  mock^your 
 felves  \  but  God  will   not  be  mockgd.     At  laji  turn 
 back^,  and  Jludy  what  that   Religion    is  which  you 
 profejfe  :   Review  your  Baptifmal  Covenant  5  and  be 
 true  to  that ,  and  I  have    done.     And  cajl  out  of 
 your   way  the  common  blocks  of  hating  thofe  whom 
 you  fiwuld  imitate.     Ita  comparatum  eft3  ut  vir- 
 tutem  non  fufpiciamus,  neq?  ejus  imitandae  ftudio 
 
 corripimur. 
 
To  the  Hypocrite  Readers, 
 corripimur,  nifi  eum  in  guo  ea  confpicitur ,  fum- 
 mo  honore  &  amore  profequamur.  Tlutar,  in  Cat. 
 Vtic.  It  was  one  of  the  Rom  An  Lawes  of  the  12 
 Tables,  [  Impius  ne  audeto  placaredonis  iramDc- 
 orutn. 3"  Repent  and  pray,  was  Peters  Counfel  to 
 one  of  your  Vredecejjors  ,  A&.  8.  22.  Judas  hath  a 
 Klisfor  Chrijl  5  but  it  is  hearty  love,  and  a  fober, 
 righteous,  godly  life,  which  muji  be  your  evidence. 
 I  have  faithfully  warned  you  5  The  Lord  have  mercy 
 on  you,  and  convert  you. 
 
 odob  31.  R,  b. 
 
 1666. 
 
 Cujus  aures  claufe  Veritati  funt,  ut  ab  amico  vernm 
 audire  nequeat ,  hujus  falus  dejperanda  eft.  Cic. 
 Rhet.  i. 
 
 Prov.  28.  9.  He  that  turneth  away  his  ear  from 
 hearing  the  La w3  even  his  Prayer  (hall  be  abo- 
 mination. 
 
 Antifthenes  civitates  tunc  interire  aiebat,  cum  boms 
 dijeemere  nequeunt  4  main.  Laert.  in  Antifth. 
 
 1  John  3.8*  He  that  committethfin,  is  of  the  De- 
 vil :  For  the  Devil  finneth  from  the  beginning : 
 For  this  purpofe  the  Son  of  Cod  was  manifefted, 
 that  he  might  deftroy  the  works  of  the  Devil. 
 
 (c2j  THE 
 
THE- 
 
 CONTENTS. 
 
 Part    I. 
 Of  Natural  T&ligion  orCfOVLL 
 
 CHAP  I. 
 
 OF  the  neerefi  Truths,  and  1 .  Of  Humane  Nature,  or  the 
 Knowledge  of  our  fives  :  (Where  Me,  that  the  gueftion 
 about  the  Souls  Immaterial  Subftance,  it  referved  to  the 
 Appendix  or  Conclufon),  Page  I 
 
 n  CHAP.  II. 
 
 Of  Man  M  Related  to  the  things  belovo  him,  4 
 
 J  CHAP.  III. 
 
 Of  Hen  *s  mutually  Related  to  each  other ,  6 
 
 CHAP.  IV. 
 Of  MAN  and   other   things  as  produced  bj   the    FIRS  7 
 
 1  C  H  A  P.  V. 
 
 What  this  CAVSE  isin  it felf:  that  it  is  GOV,       16 
 
 C  H  A  P  V  I. 
 Of  GOV  as  RELATED  to  his  Creatures,  effeciaVy  to 
 Man:  andVas  his  OWNER,  3* 
 
 (C3j 
 
 CHAP, 
 
The  Contents. 
 CHAP.    VII. 
 
 Of  Mans  Relation  to  God  his  OWNER,  *6 
 
 CHAP.   VIIL 
 H.  Of  GO  D's   Relation  to   Man  as  bis  RVLER,  where 
 it  is  proved ,  that  God  ruleth  Man  morally  by  Laws  and 
 Judgement ;  3  8 
 
 CHAP.    IX. 
 Of  Mans  SVBJE&TION  to  God,  or  Relation  to  him  as 
 our  RVLER,  65 
 
 CHAP.  X. 
 Of  G  0 DV  particular  LA  WS  as  kpown  in  NA  TV  RE: 
 What  the  Law  of  Nature  is,  6p 
 
 CHAP.  XI. 
 III.  Of  GO  Vs  Relation  to  Man  as  his  BENEFACTOR 
 and  bis  END:  Or  as  his  CHIEF   GOOD:  Proved 
 that  God  is  Mans  END,  80 
 
 CHAP.  XII. 
 Of  MAN's  Relation  to  God  as  he  is  our  FATHER,  BE- 
 NEFACTOR,   and  END  or  CHIEF  GOOD: 
 and  the  Duties  of  that  Relation,  xoi 
 
 CHAP.  XIII. 
 Experiments  of  the  Difficulty  of  all  this  Duty-before-proved  from 
 Nature :  And  what  it  muft  coft  him  who  will  live  fitch  a  Ho- 
 ly Life>  114 
 CHAP.   XIV. 
 
 That  there  is  a  Life  of  Retribution  after  this,  proved,       119 
 
 CHAP.   XV. 
 Of  the  Intrinfecal  Evils  of  SIN:  and  cf  the  ?ERPETV- 
 AL  FVNIS  HME  NT  due  to  the  Sinner  by  the  un- 
 doubted Law  of  Nature,  x56 
 CHAP.   XVI. 
 Of  the  prefent  fmfuH  and  miferableftate  of  the  World,  176 
 
 CHAP.  XVII. 
 What  Naturall  Light  declareth  of  the  Mercy  of  God  to  Sinners, 
 and  of  the  Hopes  and  Means  of  Mans  Recovery,  182 
 
 Part 
 
The  Content?. 
 
 Part     II. 
 
 Of  CHRISTIANITY,    and 
 Supernatural  Tfyyelatton. 
 
 CHAP.    I. 
 
 OF  the  need  of  a  clearer  Light,  or  fuller  Revelation  of  the  Will 
 rfGod,  than  all  that  bath  been  opened  before,  p.  1 9 1 
 
 CHAP.  II. 
 Of  the  fever  al  RELIGIONS  which  are  in  the  World,  1 98 
 
 CHAP.  III. 
 Of  the  CHRIST  I A  N  RELI GION :  and  1 .  What  it  is,    204 
 
 CHAP.   IV. 
 Of  the  Nature  and  PROPERTIES  of  the  Chrifiian  Religion,  229 
 
 CHAP.    V. 
 Of  the  CONGRVITlESinthe  Chrifiian  Religion,  which 
 makg  it  the  more  eafily  credible,  and  are  great  Preparatives  to 
 Faith,  24I 
 
 CHAP.  VI. 
 OftheWlTNESS  of  JESVS  CHRIS T,  or  the  great 
 demonftrative  Evidence  of  his  Verity  and  Authority,  viz.  The 
 SPIRIT:  In  4  farts :  *  1 .  Antecedently,  by  PROPHECY. 
 2.Conftituti~j:h  and  Inherently,  the  Image  of  God,  on  his  Per- 
 fon,  Life  and  Doftrine.  3.  Concomitant  I);  by  the  Miraculous 
 Power  and  Works  ofChriji  a?id  his  Difciples.  4.  Subfequent- 
 Vf,  in  the  actual  Salvation  of  men  by  Renovation:  Opened: 
 Notes  added,  258 
 
 C  H  A  P.  V 1 1. 
 Of  the  fubjervient  Proofs  and  Means  by  which  the  foreme?itio?2ed 
 Evidences  are  brought  to  our  certain  knowledge^  302 
 
 How  we  fyow  the  antecedent  Prophetical  TejHmony ',  and  the 
 C  ■njiituth'f,  Inherent  Evidence  :  How  we  Iqiow  the  Concomi- 
 tant Te\lim  my  of  Miracles  \  1.  By  Humane  TejHmony.  2.  By 
 Evidence  of  Natural  Certainty.  3 .  By  Divine  attention  in  the 
 Teflijjers  Miracles.  The  Proofs  of  that  Divine  attejlation  with 
 the  JVitfieJfis:  1.  In  the  holy  ConjUtution  of  their  Souls  and 
 Doctrine  :  2.  In  their  Miracles  and  Gifts  :   ^An  the  fuccefs  of 
 
 their 
 
The  Contents. 
 
 their  Vc&rim  to  mens  fanttificatiun.  How  the  Churches  testi- 
 mony of  the  Difciples  Miracles  and  Doctrine  is  proved.  1.  By 
 moft  credible  Humane  Tefiimony  :  2.  By  fitch  as  hath  Natural 
 Evidence  of  Certainty  :  3.  By  fome  further  Divine  atteftation. 
 The  way  or  Means  of  the  Churches  atteftation  and  Tradition. 
 The  Scriptures  proved  the  fame  which  the  Apoftks  delivered 
 and  the  Churches  received.  How  we  may  kpow  the  4^  part 
 of  the  Spirits  Tefiimony,  vi2.  The  Success  ofChriftian  Doclrine 
 to  mens  fanclification :  What  Sanclif  cation  is,  and  the  atls  or 
 parts  of  it.    Confeftaries,  from  p.  302.  to  2<o 
 
 CHAP.  VIII. 
 Ofjome  other  fubfervient  and  Collateral  Arguments  for  the  Chri- 
 ftian  Verity,  2«-0 
 
 CHAP.  IX. 
 Yet  Faith  hath  many  Difficulties  to  overcame :    What  they  are 
 and  what  their  Caufes^  ^l 
 
 CHAP.   X.  5  3 
 
 The  Intrinfecal  Difficulties  in  the  Chrifiian  Faith  refelved:  or  24 
 Obfftions  againft  Chriftianity  mfwered,  271  to  424. 
 
 CHAP.  XI.  *  * 
 
 ~The  Extrinfecal  Difficulties ,  or  1 6  more  Oheftions  refolved.    '  4  2 4. 
 
 CHAP.  XII. 
 
 The  reafonahle  Conditions  required  of  them,  who  will  overcome 
 
 the  Difficulties  of  Believing,  and  will  not  undoe  themflves  by 
 
 wilful!  Infidelity,  q*. 
 
 Thefumm  of  all  in  an  Addrejfe  to  God,  a<i   4*7 
 
 CHAP.  XIII.    Confechnes. 
 
 I.  What  Tarty  of  Chriftians  fhould  wejoyn  with,  or  he  of,  feeing 
 they  are  divided  into  Jo  many  SMs  I  a  6  4. 
 
 CHAP.  XIV. 
 
 I I.  Of  the  true  hterefi  of  Chrift  and  his  Church,  and  the  Souls 
 of  Men,  of  the  means  to  promote  it,  and  its  Enemies  and  Im- 
 pediments in  the  World :  (  Which  being  only  named  in  brief 
 Propofitions,  Jhculd  be  the  more  heedfully  pcrnfid,  by  thnfi  that 
 dare  pretend  the  Inter  eft  of  Religion  and  the  Church,  for  tue 
 proudefi,  or  the  mft  dividing  practices  >  and  thofe  which  m  ft 
 diredly  hinder  the  fucceffijul preaching  of  the  Gofiel,  the  pure 
 Worjhipping  of  Cod,  and  thefaving  of  Mens  Souls.)         46  C. 
 
 The 
 
The  Conclufion,  (#r  an  Appendix) 
 defending  the  Souls  Immortality , 
 againjl  the  Somatifts,  or  Epicureans^ 
 arid  other  Pfeudo-philofophers. 
 
 OBJECTION   I. 
 
 M  After  and  Motion  only  may  do  all  that  which  you  afcribt 
 to  Souls,  p.  495 
 
 OBJECT.  II. 
 By  Scnfi,  Imagination,  Cogitation,  Reafon^you  cannot  prove  the 
 Soul  to  be  incorporeal,  and  immortal,  becaufe  the  Bruits  par- 
 take  of  alltheje,  523 
 
 O  B  J  E  C  T.  1 1 1. 
 Humane  Souls  are  but  Forms  :  and  Forms  are  but  the  qualities 
 or  modes  of Subftancef-,  and  therefore  peri/h  when  fepar  ate  d 
 from  Bodies,  535 
 
 OBJECT.  IV. 
 The  Soul  is  material,  and  consequently  mortal,  becaufe  it  dependeth 
 upon  matter  in  its  Operations,  and  therefore  in  its  EJJence,  539 
 OBJECT   V. 
 No  immaterial  Subftance  moveth  that  which  is  material ,  as  a 
 principle  of  its  Operations ;  but  the  Soul  fi  moveth  tht  Bo- 
 dy :  Ergo—  540 
 OBJECT.  VL 
 The  Soul  in  ourfleep  alleth  irrationally,  according  to  the  fortui- 
 tous motion  ofthefpirits,  —  Ergo—                                 543 
 OBJECT.  VII. 
 Reafon  is  noproofofthe  Souls  Immateriality,  becaufe  Senfi  (which 
 the  Bruits  have)  is  the  more  perfect  apprehenfwn,                543 
 OBJECT.  VIII. 
 Senfation  and  Intellection  are  both  but  Reception  :  The  Pa-JJiuity 
 therefore  of  the  Soul  dcthjhew  its  Materiality,                   544 
 
 (d)  OBJECT, 
 
The  Contents." 
 OBJECT.  IX. 
 
 "There  is  nothing  in  the  Intellett  which  was  not  firfi  in  the  Senfe, 
 dec.  Ergo,  the  Soul  that  can  reach  hut  things  corporeal,  U 
 
 fitch  it  felfy  547 
 
 J  OBJECT.   X. 
 
 That  which  things  Corporeal  workmen,  is  Corporeal:  but, Zee.  551 
 
 OBJECT.    XI. 
 That  is  not  incorporeal  which  knoweth  not  it  filf  to  be  fo  ,  nor 
 hath  any  notion  but  Negative  and  Metaphorical  ff  Incorporeal 
 
 Beings*  55  r 
 
 OBJECT.  XII. 
 
 The  Soul  is  generated:  Ergo,  corruptible,  555 
 
 OBJECT.   XIII. 
 Omnc  quod  oritur  interit:    That  which   is  not  eternal  as 
 to   pafi    duration ,    is  not  eternal  as  to  future  duration  ; 
 But,  6cc.  567 
 
 OBJECT.    XIV. 
 Ton  have  none  but  Moral  Arguments  for  the  Souls  Immorta- 
 lity, 568 
 OBJECT.    XV. 
 Ton  fiem  to  confefs ,  that  it  is  not  the  endlefs  duration  of  the 
 Soul,  but  only  a  future  fiat t  of  Retribution,  which  you  can 
 prove  from  Nature  alone,                                               568 
 OBJECT.  XVI. 
 Both  Soul  and  Body  are  lify  a  Candle  in   fluxu  continuo : 
 Ergo,  being  not  long  the  fame,  are   uncapabk  of  a  Life  of 
 Retribution,                                                         ^        569 
 OBJECT.    XVIL 
 The  Soul   retumeth  to  the    Anima   Mundi   or  Element  of 
 Souls ,  and  jo  lofeth  its  Individuation,  and  is   uncapabk 
 of  Retribution,  571 
 OBJECT.  XVIII. 
 The  Fittions  of  the  Platonifts  about   their  feveral   Vehicles , 
 and  fitch  /*%,  do  mak$  their  Voftrine  the  more  to  befufte- 
 tied,  574 
 OBJECT.  XIX. 
 The  Souls  attings  will  not  be  fuch  as  they  are  now  by    Cor' 
 poreal  Spirits  3  and  Ideas ;   Ergo,  it  will  be  uncapabk  ef 
 .    Retribution,  578 
 
 OBJECT. 
 
The  Contents. 
 OBJECT.  XX. 
 
 1 be  belief  <f  the  Souls  Immortality  doth  fill  men  with  fears, 
 and  draw  them  to  Jupcrjiition,  and  trouble  the  Peace  of  King- 
 doms, Sec.  579 
 
 Jn  Objection  about  the  Worlds  Eternity  :  What  Chriftianity 
 faith  absut  it,  582 
 
 The  Teftimony  of  Socrates  and  Zenocratcs  of  the  Souls  Immor- 
 tality, 589 
 
 Cicero's  Vottrine,  and  hit  redargution  pf  the  Somatifts  at 
 large,  59° 
 
 The  Stoicks  necrnefs  to  the  Dottrine  ofChriflianity,  with  their 
 particular  Moral  Tenets,  and  their  Praijes,  by  the  Learned 
 and  Pious  Mr.  T.  Gataker,  595 
 
 The  Stoicks,  Platonifts,  and  other  Philofophcrs  opinion  of  the 
 fufficiency  of  Virtue  to  be  Mans  Felicity,  againft  the  Epicurean 
 Votlrine  of  Pleajure,  Vindicated.  It  importeth  a  great  Theo- 
 logical Verity,  that  God  is  Mans  ultimate  End\  and  to  be 
 loved  above  our  own  Pleafuw,  opened,  598,  &c. 
 
 Why  I  anftver  no  more  particular  Objections,  as  about  Scripture- 
 Texts,  $Cc.  601 
 An  Inftance  in  forne  Strittures  on  a  late  Writing,  called,  Inqui- 
 fitio  in  Fidem  Chriftianorum  hujus  Seculi,  £04 
 
 {d  a)  Readers, 
 
Headers,  I  intreat  you,  whatever  you  do  by  all  the  reft  following  to 
 correct  with  your  pen  thefe  few  greater  Entity  becaufe  they  quite 
 pervert  the  fenfe,  and  fome  of  them  turn  it  directly  contrary  to  fome 
 of  the  greateft  Truths  which  I  am  defending. 
 
 PAge  8$  1.  30.  for  no  other  end  r.  another  end,  p. 208. 1.  23.  for  Fire  r. 
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 p.5oy.l.9.  for  4i  r.an,  p.5i4.1.27-r.  contemperatio,  p.527.  ].24.r.  Gradually, 
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 Take  notice  alfojthat  many  of  the  marginal  Citations;  are  not  put  juft 
 •ver  againft  the  wo^ds  which  they  referr  to. 
 
 ART 
 
ART 
 
 I. 
 
 Of  Natural  Religion,  or  GO  DUNES  5. 
 
 C  HAP.   I. 
 
 Of  the  Neareji  Truths,  viz.  of  Humane  Nature. 
 
 Non  tarn  amhori- 
 tatis  in  difputando, 
 quam  Rationis  mo- 
 menta qua?renda 
 funt.  Cher,  detfat. 
 *Dcor.  i.  p.  6. 
 Animo  ipfo    animus 
 
 E  SOLVING  on  a  faithful  fearch  into  the  videtur,  &  nimirum, 
 
 Nature  and  certainty  of  Relig.cn    as  bemg  J^S-liS 
 
 the  bufinels  which  my  own  and  all  mens  qU0  monct  qt  SE 
 
 happinefs  is  moft  concerned  in,   being  con-  quifquc  NOSCAT: 
 
 fcious  of  my  weaknefs,  and  knowing  that  Non  cnim  crcdo  id 
 
 truths  have  their  certain  ordeiyn  which  they  Pr*ciPic  uc   merabr« 
 Tr        ,.  .  I  •  t     ■  i      noltra,  auc  ftaturam 
 
 give  much  light  to  one  angther \\  tound  it  meet  to  begin  at  the  figUr£mvc  nofcamus: 
 
 moft  evident,  from  whence  I  afcended  in  the  order  following.  Ncque  nos   corpora 
 
 fumus  :  ncque  ego 
 tibi  dicens  hoc  CORPORI  tuo  dico.  Cum  igitur  NOSCE  TE,  dicit,  hocdicic,  NOSCE 
 AN1MLIM  TUUM.  Nam  corpus  qu  idem  quafivas  eft,  auc  aliquod  ani^i  receptaculum :  ab 
 ANIMO  tuo  quicquid  agitur  id  agitur  a  re  Hunc  igitur  nofce  nill  Divinum  eflec,  non  eflcc 
 Kocacrioris  cujuldam  animi  prxcepcum,  fie  ut  cribucum  Deo  fit,  hoc  eft,  SEIPSUM  pofle  cog- 
 nofecre,  fed  fi  qualis  fie  animus,  ipfc  animus  nefciat,  die  qujefa,  ne  efle  quidem  fc  (ciet  ?  CiQeY9 
 Tftfcul.  £>**{l,  1.  I.  p*e.  (mibi)  iz6,  air. 
 
 Patct  sternum  id  elTc  quod  feipfum  movet :  &  quis  eftquihanc  ©aturam  an'mis  rributam 
 aegec.  Inanimum  eft  enim  omnc  quod  pulfu  agitacur  extcrno.-^— «  Sentic  igitur  animus  fc 
 moveri ;  Quod  cum  fentic,  illud  una  fentic,  fe  vi  fua,non  alienl  moveri  ;  ncc  accidere  pofTe 
 ut  ipfc  unquam  a  fedefcratur,  ex  quo  eftcitu;  aeteinitas.  Id%  ibid, 
 
 B  $.i.J 
 
24  Of  the  Neareji  Truths^  viz. 
 
 Obi.  Age  cftencle  $.  I.  lam  paji  all  doubt  that  I  havejenfe,  cogitation^  under- 
 mihi  Deum  tuum.  finding  and  will,with  executive  operation. 
 K  V  hAomine^Cm-  Thou8h  l  could  not  exadtly  derine  what  thefe  are,  yet  I 
 Tn  :  facte homihem  am iatished  that  I  have  them  :  and  I  difcern,  that  a  fimple 
 dfe "  cognofcam,  &  term  doth  better  expreis  one  of  thefe  to  me,  than  a  definition 
 quis  mens  C\t  Deus  doth :  becaufe  they  are  known  (b  immediately  in  and  ok* 
 demonftrare  non  mo-  tncmfdves,  partly  by  internal  fenfation,  and  partly  by  intui- 
 ItocZ'ad  JiHiolycum.  tl0n-  ^"d  vpor<^s  are  bat  t0  m*h  k™™n  my  mind  about  them 
 lib.  u  initio.  to  another,  and  another s  to  me  \    but  the  things'  themfelves  are 
 
 otherwife  to  be  known.  What  it  is  to  fee,  to  hear,  to  fmell. 
 Cum  deTpicete  cce-  totafte^  I  know  better  by  feeing,  hearing,  fmelling,  tafting, 
 euilTfimut  sTqutd  than  by  any  definitions  of  them  :  and  the  bare  denomination, 
 ab  aniinantibus  carte-  when  I  underftand  the  term,  is  my  beft  exprellion.  And  if 
 ris  Sifferamus,  turn  I  could  not  anfwer  a  Sceptick,  who  denied  the  certainty  of 
 ca  infequi  incipie-  mv  judgment  by  fenfation  and  reflexive  intuition,  yetna- 
 mus!  tcT^dX.  ture  would  not  (ufTer  me  to  doubt.  Or  if  anyfuch  ihould 
 really  make  me  doubt,  whether  I  may  not  pofllb.ly  live  in  a 
 Qui  fcipfum  cog-  continual  delufbry  dream,  arid  all  my  fenfes  and  underftand- 
 noverlt  cognofcet  in  ulg  t>e  deceived  j  yet  would  it  fatisfie  me  in  the  main,  that 
 cuiTtU?ncUmVa  Imuftjudgc  by  fuch  powersaslhave,  andean  do  no  better, 
 aus  eft :  Mundum,  and  therefore  ihould  be  no  further  fbllicitous.  If  any  would 
 cujus  fimulachium  perfwade  me  that  I  feel  not  when  lam  lick  or  wounded,  or 
 gerir.  Cveaturas  om-  jee  not  when  I  fee,  or  tajh  not  when  or  what  I  tafte ;  yet  muft 
 ncscumquibusfy.il-  j  be  perfuaded,  that  fallible  or  infallible,  this  fenfe  muft  be 
 
 bolumhabet.  Paula      r  i         i   r         tr       ]  i'l         lu-  *     7 
 
 Vom.  de  sciia  ThcjJ'.  u^y  and  ierve  for  the  ends  to  which  it  is  given  me.  And 
 pug.  7n.  that  I  have  no  better  faculties  to  u(e. 
 
 £.2.  By  my  actions  1  know  that  lam  \  and  that  1  am  a  fen- 
 llt  Deum  nons,  &  t'unt,  intelligent,  ih'mkjng,  willing,  and  operative  he'mg  \  or  a 
 ifcriemj    fic°an£   wight  that  hath  theft  powers. 
 
 mum  tibi  tuum  no-  For  ah  operari  ad pojje  &ejfe,mc  confequence  is  undoubted.No- 
 tum  effe  oporwtj  eti-  thing  is  no  agent  •,  and  none  dotltthat  which  he  cannot  do. 
 annfi  igrioies  &  lo-  s  i.Tlris  mmd,  or  foresaid  power,  is  found  in,  or  comunli 
 cum     &     formam.       /,   °  1 1   j  J 
 
 Qmr.u  Tufcul.         with  an  organized  body. 
 
 He  that  doubteth-not  of  his  ftnfe  and  tntelkclion,  need  not 
 doubt  of  his  body,  which-  is  the  object  of  both. 
 
 £.  4.  'This  body  is  a  qua?ititative  or  exte?ifwe,  ?Mrift,  change- 
 abl\  corruptible  matter. 
 
 Of  which  my  fenfes  and  experience  will  not  fufler  me 
 to  doubt. 
 
 $.  5.  Tins  mind  k  fitted  to  the  ufe  of  KNOWING,  and  is 
 
 defirous 
 
OfHhtHAnc  Nature.  3 
 
 d<{ironsofit,  delighted  in  it,  and  tJye  nwt  it  knmeth,  the  mere  Non   ii  fumus  qui- 
 ll is  able  and  dijpojed  to  krintP.  ™fl  *»«  ** 
 
 All  this  our  anions  and  experience  teftiric.  Knowing  is  oaniboi'vcrii  fi32 
 to  the  mind  js/?«»^i$to  the  ^f.  One  adt  of  knowledge  pro-  qt;3Cdam  adj.;n&a 
 inoteth  and  facilitated)  another.  etfc  dkamut,    tama 
 
 d .  6.  Bcin<r  arid  verity  are  its  dirett  objecls.  fimillcudinc,  ut,  &c. 
 
 As  light  and  edbur/aiette  objefls  of  our  fight.  To  thefe  ££•***•  *».i. 
 it  hath  /vim*  and  inclination.  Icgc   pitonis    difta 
 
 £.7.  When  I  know  the  effctlf,  /  /we  an  inclination  to  k?ww  demente  &  corporc, 
 the  chtft  ,  not  onefy  the  lower,  but  the   veryfirfl.  M  c'ffy-  <fri?>"k  /•  J  • 
 
 Though  it  be  poilible  that  fome  ienfual  fluggifh  perfon,  ?'  x  * 
 may  be  Co  taken  up  with  prefent  earthly  things,-  as  to  drown 
 thefe  defircs,  and  icarce  to  think  of  any  tirft  caule,  or  take 
 any  pleaiure  in  the  exercile  of  his  higher  faculties  i  yet,  as 
 I  feel  it  otherwife  in  my  felf,  (0  I  rind  it  otherwife  m  multi- 
 tudes of  others,  and  in  all  that  have  free  minds,  and  in  the 
 worft  at  certain  times  •,  fo  that  I  perceive  it  is  natural  to  man, 
 to  defire  to  know  even  the  firft  Cauje,  and  higheft  excellence. 
 
 $.  8.  let  do  I  find  that  my^  mind  is  notjatisfied  in  knowing,  nor  °m"«  *<j  iA  VQ* 
 is  Entity  and  Verity  the  ultimate  otyeft  which  my  mind  looketh  n™fas*a'iw\cs  °re- 
 after;  fcrfGoodnefs.  fcrunt.       Asiflot.de 
 
 Entity  and  Verity  may  be  unwelcome  loathed  things,  if  Republ.  1.  c.  1. 
 againft  my  good.    The  thief  could  wifh,  that  neither  Law, 
 nor  Judge,  nor  Gallows  had  a  being,  and  that  his  fentence  £um  °™™m  R°g£ 
 were  not  true.    Knowledge  is  but  a  mediate  motion  of  the  Hxc  ameccdit  ani- 
 Soul,  directive  to  the  following  volitions  and  proiecution.       malia,  Dcos   fecjui- 
 
 £.  9. 1  find  J  have  a  Will,  inclined  to  apprehended  Good  >  that  tur- Sen*  CP*  77' 
 U>  both  to  that  which  bath  a  fimple  excellency  in  it  Jelf,  and  which  Mai;tia  prxmiis  cx- 
 maksthfor  the  happintfs  of  the  world,  or  for  my  own.  ercecur  :       ubi     ca 
 
 This  maketh  it  felf  as  well  known  tome,  as  my  natural  dempferis,  nemo  om- 
 appetite.  for  my  apprehenfions  do  but  fubferve  it,  and  my  niumgracuiio  malus 
 life  is  moved  or  ruled  by  it.  cft*  S4/"^* 
 
 f.  10.  It  is  alfi  averfe  to  apprehended  evil  asfuch,  as  contrary 
 'to  theforejaid  good. 
 
 Though  real  evil  may  poifibly  be  chofen,  when  it  is  a 
 feeming  good,  &  alio  that  which  appeareth  proximately  evil, 
 for  a  higher  good  to  which  it  feemeth  a  means,  yet  ultimately 
 and  for  it  felf,  no  rational  will  defireth  or  choofeth  Evil. 
 
 #.  1  1. While  jinfitive  pleasure  is  apprehended  Mgood  by  the  fences, 
 Heafon  may  difcern  a  further  good,  which  may  crop  at  lea}l  the  pre- 
 fent fenfe.  B  2  To 
 
4  Of  Man  as  related  to  the  things  below  him. 
 
 To  take  bitter  Phyfick,  to  corrode  or  cut  off  ulcerated 
 parts,  to  ufe  hard  dyet  and  Exercife,  &c.  may  be  ungrate- 
 full  in  therrifelves  to  fenfe,  and  yet  commended  by  Reafon, 
 and  commanded  by  the  will  fl  yet  forbear  all  higher  in- 
 ftances.) 
 Animi  imperio,  cor-  .  J'   l2'  My  fenfe  and  bodily  faculties,  are  naturally  to  be  fub- 
 poris  fervitio  magh  jetted  to  the  guidance  of  my  Reafon,  and  the  command  of  my  Will, 
 utimur :  Alccrum  no-  as  the  fuperiour  faculties. 
 
 bis  cum  Diis,  atce-  por  one  IS  common  to  Bruits,  and  the  other  proper  to 
 mTncclsS^r  Ratianal  creatures:  And  rational  Agents  are  more  excel- 
 lent than  Bruits :  and  the  mod  excellent  mould  rule.  Reafon 
 Eft  homini  cum  Deo  can  fee  further  than  Senfe  :  And  the  wifeft  is  mod  fit  to 
 i.S  *******  8°vern-  They  that  deny  this,  mould  claim  no  government 
 * '  or  power  over  their  beafts,  their  dogs,  or  fheep.    If  Reafon 
 
 ruled  not  Senfuality,  moft  perfons  would  prefentfy  deftroy 
 their  lives :  Even  as  fwine  would  kill  themfelves  with  eating, 
 if  the  reafon  of  man  did  not  reftrain  them. 
 D  .     .  $.  13.  Tbefkmm  is, that  Man  is  A  living  Wight,  having  an 
 
 fpcaaDiinominem"!  *M™*nd  executive  VQWER,  with  an  UNDERSTANDING 
 an  quo  omnia  ani ma-  to  guide  it,  and  a  WILL  to  command  it :  And  that  there  is  a 
 lia  continerentur  ef-  certain  difference  between  Truth  rfWFalfhood,  Natural  Good, 
 fecit,  cie.de  univerf.  andEvil 
 
 All  this  is  quite  beyond  dispute. 
 
 CHAP.  II. 
 
 Of  Man  as  Related  to  the  things  below  him. 
 
 Aliorum  caufa  omnia  $•  ^^TP^  are  other  things,  called  Inanimates  and  Bruitsy 
 generata  funr,  ut  ef-  W     in  being,  befides  Man. 
 
 fages    acqs   fruftus  My  underftanding  by  the  help  of  all  my  fenfts, 
 
 8^aiSc8aua-  *"  teI1e™  me,  that  there  are  Beafts  and  Birds,  Trees  and  Herbs, 
 nim^cTautem  Jho"  and  that  l  live  among  a  multitude  of  Beings,  inferiour  to 
 minum  5  ut  cquum  Man.  Though  I  may  be  ignorant  of  their  Principles,  and  ma- 
 ▼ehendi  caufa,  &c.  ny  things  in  their  Natures,  yet  can  I  no  more  doubt  of  their 
 Ipfe  autem  homo  or-  fo-ing  than  of  mine  own,  nor  of  the  inferiority  of  their  natures, 
 r^mpulC: tl  when  WSF  their  infenour  operations. 
 
 tieeu  %,  deHat.Dwr*       $•  2.  Man  hath  a  certain  fub-propnety  in  them  for  his  ufe. 
 
 They 
 
Of  Alan  as  related  to  things  below  hint.  % 
 
 They  that  deny  this,  will  not  fay  their  Lands,  their  Fruits,  Bcftiis  homines   mi 
 thcir  Money,  their  Goods,  and  Cattle  are  their  mn-.   nor  -Jgg-JJ- 
 
 qucltion  any  one  for  iiealing  them,  or  depriving  them  01 
 the  Propriety  :  Nor  may  they  pofftfs  and  life  them  as  their 
 own. 
 
 £.  3.  Man  bath  the  Right  of  governing  the  Bruits,  fo  far  as 
 they  are  capable  of  government. 
 
 Which  is  not  by  proper  moral  Government,  by  LdPPS  and 
 Judgement  \  but  fuch  an  Image  of  it,  as  is  fuitable  to  their 
 ieveral  kinds.  This  is  in  order  to  their  own  prefervation  \ 
 but  efpecially  for  our  ufe  and  ends :  He  that  denyeth  this, 
 muft  not  Rule  his  Dog,  his  Horfe,  or  Oxe,  or  Sheep  >  but 
 leave  them  every  one  to  themfelves. 
 
 £.  4.  Manisalfi  (fubordinately)  their  BenefacTor,  and  their 
 End  .*  and  they  are  more  for  Him  than  for  themfelves. 
 
 He  is  their  Endzs  he  is  better  thin  they,  and  hath  the  fore- 
 faid  Propriety  in  them  i  The  caufe  will  further  appear  anon. 
 The  beauty  and  fweetnels  of  my  Flowers,  is  more  for  me 
 than  for  themfelves :  and  I  do  more  enjoy  them.  My  trees 
 and  herbs,  and  fruits,  and  mettals  j  my  Horfe  and  Oxe  that 
 labour  for  me  \  and  all  the  creatures  on  whom  I  feed,  I  finde 
 are  for  my  ufe  i  even  their  life  and  labour :  Mankindc  ac- 
 cufeth  not  himfelf  as  wronging  them,  when  for  his  own  ad- 
 vantage he  maketh  ufe  of  both.  And  his  care  is  necefTary 
 to  their  prefervation  i  planting,  drefling,  watering,  feeding, 
 defending,  providing  for  them ;  without  which  the  ufefulkft 
 would  perifh. 
 
 <$.  5.  Ihefumm  is,  that  MAN  is  the  QJFNERy  the  GO- 
 VERNOVR,andthe  END  and  BENEFACTOR  of  the  Inferiout 
 beings  \  and  fo  n  LORD  among  them  in  the  World. 
 
 b  3.  CHAP. 
 
5  Of  Men  as  mutually  related  to  each  other. 
 
 CHAP.  III. 
 
 Of  Men  as  mutually  Related  to  each  other* 
 
 Nullum    eft    unum  £•   I  <~f  See  that  there  ire  more  men  befides  me  upon  earth. 
 uni  tarn  (imlle,  tarn  £.  2.    7he  natural  dignity  of  man,   and  their  \i\ne]s 
 
 par,  qua m  omnes  in-  to  each  ntber,  mak^th  them  all  confejs  that  it  is  their  du- 
 
 cd-   nofipfos   furous.  tJ  t0  fae  mz  Amt}m. 
 
 cSe:  L  Hithat  *»**  **.  *ifl !«««» to  'bc  ioved  i™Lii 
 
 pinionum    varictas ,  by  others »  nor  will  he  pretend  to  any  virtue,  nor  to  mem 
 
 no-n    mibecillitatem  the  benefit  of  humane  convert:. 
 
 animoram  torqueret,       ^   ^     Individual  perfons  are  commonly  confeious  of  felf-infitf- 
 
 &  ^""jj  ^uoc""j  fickney,  and  of  their  medofntfars,*nd  inclined  to  a  fociahk  life. 
 
 nemo  ipfTtam  fimilis      It'  Birds  and  Beafts  will  go  together  in  flights  and  neards, 
 
 cflet,  quam  omncs  with  thofe  of  their  own  kinde,  no  wonder  if  man  alfo  have  a 
 
 eflem  omnium.   cic.  naturall  inclination  to  fociety,  beiides  the  knowledge  of  the 
 
 *' de  lc&-  necellity  and  benefits  of  it. 
 
 tf .  4.  Each  Individual  in  thefe  focieties   muji  contribute  his 
 Homines     hominum        f      '  *  1 
 
 n  r       «-„OMr-    endeavours  to  the  common  Qood. 
 caufa  Tunc  eenerati,        •        ....  .     p  .       .  ^    .    .  .  ,t,  , 
 
 uc  ipfi  inter  fe,  alii  For  this  is  the  end  or  the  Aiiociation :  He  that  will  be 
 aliis  prodefTe  polfint.  for  none  but  himfelf,  cannot  juftly  expect  that  any  fhould  be 
 cic  1.  off,:.  for  hurl :  And  he  that  would  have  all  the  fociety  be  helpfull 
 
 to  him,  mull  to  his  power  be  helpfull  to  all. 
 Sicnosnativdcmur,        ,  The  di\linaion  of  ferfons,  and  their  inter ejls  and  aVxi- 
 
 ut  inter  omnes  effet        y  r       1    1       Jul-  »■       /r>\    \        j-di 
 focietas  qjaedam.  Cic.  ms,>  pundetb  a  dijtinaion  0]  Propriety  and  Rights. 
 
 de  Amuit.  For  natural  Individuation  maketh  it  neceflary  that  every 
 
 Homo  natural  iter  eft  rrian  have  his  own  food,  and  his  own  chatting,  at  leaft  for  the 
 
 Mc!^T^vt  time:  and  therefore  k  is  ufuaF,y  ncedfulltothe  good-of  the 
 llt%  * '  *  "     "  whole  and  the  parts,  that  each  one  have  alfo  their  provifional 
 
 Proprieties:  AnUthe  difference  of  men  in  wit  and  folly,  in- 
 duftry  and  floth,  virtue  and  vice,  good  or  ill  deferts,  will 
 alfo  caufe  a  difference  of  Propriety  and  Rights  :  Though  theft; 
 may  be  in  part  fubjedted  to  the  common  good. 
 
 #.  6.  Parents  alfo  may  upon  the  merits  of  Children  (if  not 
 arbitrarily)  mak$  an  inequality  in  propriety:  And  fo  may  other 
 Donors  and  Benefactors . 
 
 As  all  Children  need  not  the  fame  proportion,  fo  all  dejervt 
 nqt  the  fame :  And  thofe  Parents  that  have  great  Eftates, 
 may  leave  more  to  their  own  children  than  to  others :  fo  that 
 
 many 
 
Of  Men  as  mutually  related  to  tad  other.  7 
 
 nv  Waves  both  Propriety  and  difproportion  may  certain-  Inrer  noi  njMt.1  »*1 
 
 J       r  j  i         i»  ..      ,1       i  i  civi  cm    coiuminua- 
 
 me  to  pals,  -uid  be  allowed  in  the  v\  arid.  tein  con^a,  a  c,  n. 
 
 ~.  Iherefort  there  is  fitckathtng    i/JuftiCC  *W from  man  \OCx^u  utmut.  Quo4 
 1 1  man,  /(»/-  f/.>r  frejervaihm  of  theft  Rights  and  Order :  and  it  s  ni  ict  fc  habc 
 ioiuiticc  fo  w/^e  them.  ymafi*   ulbi  eilcc , 
 
 This  is  confcffcd  by  all  the  World,  that  Kvk  for  Jufticc  &£%%  tmU 
 
 n  others:  Audit  it  be  not  maintained ,  the  world  will  num]  imcr  homines 
 
 be  as  in  a  continual  Warrc  or  Robbery  :  But  better  grounds  juris  cflc  vincula  pt- 
 
 and  proofs  of  it,  will  be  mentioned  anon.  x*™>  fie  h01™1  "iWl] 
 
 6.  3.  Thenfhre  there  is  a  difference  between  good  and  evil,  S^?!^? ' 
 
 .  •  ii        x:  i  /i  ;    /•  ;      i  ;  •    ;         m    m?    Ctt  yfippUS   ait  CXtcra 
 
 <**  rtfrttjtng  the  benefit  or  hurt  ej  others,  bejide  that  which  reflect-  Da„  r£fj-c    hominum 
 ef/;  wf«  *tf  ^  tbtmjelves.  cauQ    &    Dcorum ; 
 
 Thole  that  think  they  are  bound  to  avoid  hurting  no  man  cos  autcm  focictatjs 
 bat  themfelves  or  tor  themfelves,  nor  to  do  good  to  any  fu*'  &c-  ^f*  c'" 
 but  themfelves  or  for  themfelves,  have  Co  far  obliterated  the  c*r.    e  ^m  ' 
 Laws  of  Humanity  ,  and  Co  openly  renounce  the  benefits  of 
 Society,  and  bid  defiance  to  Mankinde,  that  I  (uppofe  them 
 Co  tew  that  I  need  not  diipute  againft  them  :  Nor  have  I  ever 
 met  with  any  defender  ot  Co  inhumane  a  Caufe,  whatever 
 may  be  in  their  hearts  and  practice. 
 
 #.9.  Nature  teacheth  Parents  to  educate  their  children  in  fobne- 
 ty,obediencc,  juftice  and  charity,  and  to  reftrain  their  contraries. 
 
 Did  Parents  make  no  difference  between  their  Childrens 
 temperance  and  gluttony,  drunkennefs  and  unchaftity,  be- 
 tween their  obedience  and  difobedience,  and  contempt  of 
 their  own  authority  ^  between  adtions  of  Juftice  and  Charity, 
 and  anions  of  falfhood,  robbery,  cruelty,  and  inhumanity, 
 what  a  degenerate  thing  would  Mankinde  prove  ?  even  Can- 
 nibals exercife  fome  government  over  their  Children. 
 
 £.   10.  Ibe  means  which  Nature  teacheth  all  the  World,  to 
 fupprefs  iniquity,  and  promote  welled) ing,  is  by  Punishments  and 
 Benefits ,  that  it  may  turn  to  the  hurt  of  ibe  evil-doer  bimjclf 
 and  to  the  benefit  of  the  Well-doer \ 
 
 Thus  Parents  do  by  Children,  yea  Men  by  Beads  on  the 
 accowint  of  Prudence,  though  not  of  Jufiice.  Without  Pu- 
 wlhments  and  Rewards  or  Benefits,  Laws  are  ridiculous  or 
 uucits,  and  Government  is  nothing. 
 
 £.   ii.   For  the  juji  and  effectual  performance  of  this,  nature 
 teacheth  the  World  to  fet  up'  Governments,  that  by  fetUd  Laws  S^as  Civiwtis  in  le- 
 er   j  ■  ,      •   'w    j  J  R'bus    eft.    Aiifl.  U 
 |  j  ighucus  Judgement^  it  may  be  ugmy  done.  j^f;  J 
 
 Though 
 
8  Of  Man  as  mutually  related  to  each  other. 
 
 Quoniam  ea  natu-  Though  better  principles  (hould  acquaint  men  with  the 
 cicum«n«nw  natu^  and  necefiity  of  Government,  yet  tbefe  are  Co  obvious 
 noquafi  civile  jus  in-  toa^  the  world,  that  for  their  own  prefervation,  together 
 rcrcedcrcc,  qui  id  with  fome  natural  fenfeof  jultice,  themofl  barbarous  Nati- 
 confcrvarcc  ,  cum  ons,  that  are  neardt  unto  bruits,  are  for  iome  Civil  Govern- 
 rcc  Tn^jftum^fo'V  ment>  (  b&^  Oeconomical  Government,  which  none  but 
 cbryfip.  in  cato^ in  mad-men  ever  queftion'dj. 
 
 freer .  ubi  fupra .  #.  12.  By  this  Government,  the  Liberty,  Ejlates   and  Lives  of 
 
 offenders  are  dtflroyed,  fir  Hbe^emisoftbe  Groemmmt,  vii.for 
 Juftice  and  the  cammon  good. 
 
 That  this  is  Co,  de  facia,  is,  fo  undeniable,  that  even  -thole 
 Heathens  ( thefuppofed  reliclsof  the  Pythagoreans  )  who  will 
 not  kill  aharmleisbeaft,  will  yet  kill  thole  men  who  deferve 
 to  die.  And  if  Government  had  not  the  power  over  the 
 Liberties,  Eftates  and  Lives  of  offenders,  it  could  not  pre- 
 serve the  Liberties,  Eftates  and  Lives  of  the  innocent. 
 Eft  unura   "  5f.  1 3.  The  combination  of' the  Power,  Wildom  and  Goodnels 
 
 devinfta  eft  homi-  °ff^e  Individuals,  and  the  Eminency  of  tbefe  in  the  Governours, 
 numfocictas,  &  quod  #  the  caufe  of  the  orderflrengtb  andfafety  of  tbefe  humane  fecieties. 
 lex  confticuic  una  :  All  the  parts  are  in  the  combination  to  contribute  to  the 
 e^fmperanfr  tU*°  300cl  of  the  wnole?  an<*  that  according  to  the  nature 
 prohibendi.  eicerTde  °^  t^le  Parts  :  if  ^  not  a  ^eaP  °^  ^onesi  nor  a  f°l&  of 
 leg.  1.  />.  115.  trees,  rior  a  heard  of  cat  tie,  which  we  are  fpeaking  of,  but  an 
 
 aflbciation  of  men  •,   which  mud  be  promoted  and  blelTed  by 
 the  worth  and  duty  of  the  individuals :  and  this  confifteth  in 
 the  perfections  and  right  exercife  of  their  Power,  Intellects 
 and  Wills.     But  as  the  place  of  the  Governour  requireth  more 
 of  the  exercife  of  thele,  than  is  requiilte  in  any  individual  elfe, 
 Co  doth  it  therefore  require,  that  theie  be  in  him  in  greater 
 eminency  and  excellency  than  in  others  j  viz.  that  in  himielf  he 
 excel  in  rvifdom  and  goodnefs  \  and  by  his  intereft  in  the  people 
 that  he  excel  in  tower  or  flrength.     Take  away  power,  and 
 Societies  are  indefenfible,  expofed  to  the  will  of  enemies,  and 
 unable  to  execute  their  Laws  upon  their  own  offenders,  and 
 Co  to  attain  the  ends  of  their  aflbciation  and  government. 
 Take  away  voifdom,  and  they  are  a  rout  of  Ideots  or  mad- 
 men, and  government  can  be  none  at  all.     Take  away  good- 
 nefs, and  they  are  as  a  company  of  Devils,  or  confederacy  of 
 Robbers  or  pernicious  enemies,  who  can  neither  truft  one 
 another,  nor  promote  the  common  good,  but  are  fit  to  deftroy 
 and  be  deftroyed.  £.  14.  By 
 
Of  Man  ^  and  other  things^  &c.  9 
 
 $  14.  By  all this  itismamfejt,  t kit  MAN  is  not  on)  allv-  Siverltatem  dc  am- 
 ine Wight,  bavin* Power,  Intellect,  W  Will,  W  Dominion  "*,  co&novci^u>> 
 
 6    .    &  .          /                  .1        r>k        ,1.    1           -JT7          1           ,,-  valdc  magnum  nob.i 
 
 dvennferuur  things,  as  their  Owner,  Kukr  and  End,  fotf  0/J0  cm    inuoj.aorium 
 
 //  <*  fociable  Wighr,  or  fitted  fnrjocicty  where  Government  is  adomnetnvcritatcm, 
 
 txercifed,  by  Power,  Wijdom  and  Goodncfi,  which  arc  bis  per-  &  ad  omncs  pn,  ccs 
 
 fettions.       •  Philofbphi*  infixes 
 
 I  have  looked  thus  long,  at  the  things  that  are  feen,  as  S.SSuSt 
 neareft   me,  and  molt  difccrnable,  b.fore  I  proceed   to  the 
 Caufe,  which  is  unleen. 
 
 CHAP.    IV- 
 
 Of  Man  >  and  other  things^  as  produced 
 by  their firjl  Canje. 
 
 f  I  T  Was  not  always  what  lam. 
 
 It  is  not  yet  fixty  years  fince  I  was  no  man  :  I  had  Read  Galen'*  &dm'- 
 a  late  beginning,  and  though  I  now  enquire  not  of  ration  of  ibt  Creator, 
 what  duration  my  foul  is,  my  prefent  compofition  is  not  \  dc  ufu  Parc-  Prar- 
 from  eternity:   the  fame  I  fee  of  others,  that  are  born  men,  C1PUC  L  3-  caP-  l0- 
 who  were  lately  none :    and  fo  of  all  things  that  are  here 
 generated. 
 
 £  2. 1  did  not  ntaks  myflf*  at  ^afi  as  an  independent  uncaujed  Animorum  nulla    in 
 being,  terris  origo  eft.   Nil 
 
 I  could  not  as  lam,  make  my  felf  what  1*  am:    forfo  my  cnim  eft  in  animis 
 felf  as  the  caufe  mould  be  before  my  felf  as  the  efteel,  which  is  ^,w"SiJlu°  J& 
 a  contradiction,  unlets  the  word  [filf]  be  ufed  equivocally.  « terra  nacum,qhu- 
 When  I  was  not  I  acted  not.     If  it  be  faid  by  any,  that  the  midum,igneum,  &c. 
 Soul  did  fabricate  a  Body  to  it  felf,  and  io  one  part  of  me  made  HIs  cnim  naturis  ni- 
 the  other ,   Ianfwer,  i.My  Soul  did  not  make  the  matter  of  JJ1  ■"?*  q^d  viin 
 that  Body  :   for  if  it  did,  it  made  it  of  fomething  or  of  no-  ^wdonis'hTbeac^&c 
 thing  *  if  offimetbing,  cither  it  made  that  fimetbing  or  not  ^  Sec  invenictur  'un- 
 if  not,  then  it  made  not  the  firfi  matter  of  the  Body.    If  it  made  qus,ra  "nde  ad  hom;- 
 it  of  nothing,  it  mull  be  Omnipotent  >  but  it  is  confeious  of  nc?\  *en,rc  P°^inc> 
 irapotency.    2.  My  foul  did  not  make  it  felf,  for  then  it  mull        a     °'  O:er0' 
 be  before  it  felf,  which  is  impolfible.    And  jf  I  made  neither 
 form  nor  matter,  I  did  not  make  my  felf.   If  it  be  faid,  that  my 
 Soul  is  an  eternal  uncaufed  being,  and  fo  did  fabricate  this 
 Body  as  a  dwelling  for  it  (elf :  Ianfwer,  i.Astothefuppofed 
 
 C  fabrication 
 
Of  Man  ^  dtid  other  things^ 
 
 S*  al*T  vCCf-3  ^brication5  k  is  confcious  it  ftlf  of  no  fuch  thing.    And  if  my 
 
 buorium,  D.vT^  ^ou1  ma^emY  kody,  either  it  was  as  a  caufa  jubmimftra  vel 
 
 non  fentiat  ?  &  ea  wjlrumentalif,    by  the    direction   and    power   of  a  fupe- 
 
 qux  tandk  mente  H-  riour  caufe,   or  elfe  of  and    by  it  felt  as  the  prime  caufe. 
 
 unc,  uc  vix  quifquam  If  the  ririt,  then  it  is  a  caufed  and  dependent  being  it  felf,  and 
 
 SwnSiielS  foleadcthus  ^  a  higher  caufe.    Ifthefecond  be  affirmed,  and 
 
 tudinem       perfequi  *°  mY  Soul  an  eternal,  uncaufed,  independent  being  j  then, 
 
 poflir,  cafu  fieri  pu-  i  •  That  which  is  without  beginning,  caufe  and  dependency, 
 
 5r  r€*!rr"  dtKh%  muft  needs  be  felf-fufficient,  and  be  the  higheft  excellency^ 
 
 )U^'  it  muft  have  an  inrinitenefs,  and  need  no  help  from  any  other : 
 
 Placet  Stoicis  cor-  ^ut  mv  Soul  IS  confcious  of  imperfection  in  kpctoledge^  its  ig- 
 
 ruptibllem  efle  Mun-  norance  is  its  burden  and  dimonour,  it  knoweth  not  fo  much 
 
 dum,  quippc   geni-  as  is  here  afferted  of  it  felf,  it  knoweth  no  fuch  perfections  or 
 
 5*  p'eTTennf^n!  °Perations>  it  knoweth  little  comparatively  of  the  Univerfe, 
 
 teiJiguncur.  Cujus&  or  °*"  any  particular  thing  in  it.     If  it  were  an  eternal,  un- 
 
 partes  func'corrLipti-  caufed,  independent  Being,  it  need  not  all  the  helps  of  evi- 
 
 biles  &  totum,  partes  dence  and  argument  in  this  difpute.    Moreover  it  is  con- 
 
 aujern  rmndi  con*-  faous  of  imperfection  in  Goodnefs,  and  defilement  of  Evil ; 
 
 ptib.lcs   funt,  in   fe    <t  •     i  r  o- r    •  •        i_-    an.        i_-  i  ii  i 
 
 iavicem     mutantur.  Jt  is  detective  m  governing  this  fleth,  which  could  never  be 
 
 Ert  jg:tur  conupti-  able  to  make  me  a  fmner  or  culpable,  if  it  were  animated 
 bills  M-undus.  :  Ac  with  an  uncaufed  independent  being.  Moreover  I  am  con- 
 S^cquid  mutan  in  fcious  of  impotency  in  every  thing  that  I  go  about:  athou- 
 rupcibilc  eft"  'mutu  ^anc*  difficulties  pofe  and  (tall  me !  a  thpufand  things  1  would 
 dus  autcm  huic  mu-  do  and  cannot,  and  as  many  I  would  have  and  cannot :  where- 
 tationi  &  corruptio-  as  an  uncaufed  independent  mind,  fnould  neceifarily  have  an 
 mobnoxiuscft.  La  uncaufed  independent  power,  and  wifdom,  and  goodnefs, 
 .mne.     ^     ancj  ^  ft^y  at  jea^  parta^e  of  infinitenefs  in  all. 
 
 Mundum  autcm  fieri  An<^  $  mY  Soul  did  thus  fabricate  my  Body,  then  what 
 (dicunt  Stoici ;  cum  needed  it  pre-exiftent  Matter  to  make  it  of?  And  why  did 
 ex  jgnefkibflantia  per  it  not  make  itfooner,  feeing  it  hath  fuch  an  inclination  to  it  > 
 
 ™?H  AwL!  '?  „ T  Can  an  independent  Mind  b:  ignorant  what  it  was,  and  what 
 moiemtucntjdejnde   ,     ;.,  .    r  ten  u  i    r       •*.  j  •  i  •    n  n    ^ 
 
 craffior  ipfiuspars  ef-  Jt  "id lt  ^  rrom  a^  eternity,  betore  it  entred  into  this  rlelh  ? 
 
 ftda  fuerit    terra :  And  why  doth  it  not  amend  the  infirmities  of  this  Eody  ? 
 
 porro  fubtiJior  in  ae-  or  why  did  it  not  make  it  felf  a  Body  more  excellent,  more 
 
 mag"a^  clean,  and  more  durable?  Could 
 
 tenuata  in  ignen^e"  it  chooie  no  better?  can  it  not  heal  and  perfect  this?  can  it 
 
 vaferic,  id.  ibid.         not  prevent  the  diffolution  of  it  ?    Seeing  I  find  it  ib  much 
 
 in  love  with  it,  and  Co  unwilling  to  be  feparated  from  it,  if 
 
 it  were  an  independent  mind,  and  caufed  it  at  the  firft,  it 
 
 would  not  be  unwillingly  taken  from  it,  and  leave  it  to.  lot- 
 
 tennefs  and  daft?  And 
 
As  produced  by  their firft  Caufe.  1 1 
 
 And  \imy  Soul  did  thus  Independently  make  my  Body,  did 
 allotber  Souls  do  Co  by  their  Bodies,  or  not  f  If  they  did  not, 
 th:nthcyhada  fuperiour  Guile,  if  they  did,  then  it  feems 
 that  every  Worm,  and  Hy,  and  Told  hath  a  Soul,  that  is  an 
 eternal,  uncaufed,  independent  being.  But  why  then  have 
 they  no  knowledge,  no  realbn,  no  fpecch  }  why  did  they  not 
 clioole  a  more  honourable  dwelling?  why  do  they  all  Hoop 
 to  the  fcrvice  of  man,  it'  they  are  equally  excellent  f  And 
 then  St  would  follow  that  there  are  as  many  eternal  indepen- 
 dent beings,  as  there  are  Souls  or  living  Wights  in  all  the 
 world.  And  fo  initead  of  one  true  pcrfedt  God,  there  would 
 be  innumerable  demi-gqds,  which  all  had  the  perfection  -or 
 independencies^  and  none  "ot  them  had  a  perfection  of  being  and 
 fufriciency  :  which  would  put  us  upon  the  further  enquiries, 
 whether  they  do  all  their  bufmefi  independently,  or  by  a  ge- 
 neral council  and  confent,  and  how  they  all  do  to  agree,  and  not 
 fall  into  perpetual  wTars  >  how  the  foul  of  an  ideot,  or  a  wic- 
 ked man,  or  of  a  Toad  or  Serpent,  came  to  be  fo  felf-de- 
 nying  as  to  be  contented  with  that  part,  when  the  Soul  of 
 Ariftotle^  and  Seneca,  and  ?<*/// were  lb  much  better  pro- 
 vided for. 
 
 And  if  all  this  were  lb,  who  made  the  things  inanimate, 
 that  have  no  fouls  of  their  owrn  to  make  them  ?  For  my  part 
 I  made  them  not.And  my  Soul  is  confeious  that  it  is  a  depen- 
 dent being,  that  cannot  illuminate  it  felf,  nor  know  what  it  / 
 would  know,nor  be  what  it  would  be,  nor  do  what  it  would 
 do,  nor  can  fupport  its  body  or  it  felf  an  hour.  It  lookcth 
 dependency  to  fomething  higher  for  help,  and  protection, 
 and  fupply,  and  mercy,  and  is  pad  all  doubt  that  it  is  no  God. 
 
 If  it  be  faid  that  all  Souls  arete^zp,  even  parts  of  the 
 univerfal  Soul  of  the  World,  and  that  individuation  is  by  -  -  .  -. 
 Matter  only,  and  that  fo  though  my  Soul  be  not  the  whole  denw^.unz  Muni 
 firft  caufe' and  being,  it  is  a  part  of  it  :  I  anfwer,  1. 1  note  by  dum  regi  &  admi- 
 the  way,  that  this  hypothecs  acknowledgeth  that  which  I  niftrari  fecundura 
 am  fearching  after,  viz.  that  there  is  a  God  :  and  it  alTerteth  ^^Mmc^ 
 higher  things  of  man  than  I  am  proving,  viz.  That  he  hath  oranc$  iiiius  partes 
 not  only  an  immortal  Soul,  but  a  Soul  that  is  part  of  God  percingemei  Hcuc  & 
 himfelf  2.  And  according  to  this,  the  Soul  of  every  Hell-  in  noftr*  *nima  con- 
 gabalns,  Sardanapalus,  Ideot  or  Toad,  mould  be  part  of  God.  tin&£  fcd.g*  J*J 
 3.  And  then  all  fouls  fhould  be  alike,  if  all  be  God  •■>  the  Soul  of  ^u^lh  t.  in  Zt  T~ 
 
 C  2  a  mur- 
 
12  Of  Man^  and  other  things  , 
 
 *4naxfigOi-ai  docuic  a  murderer,  and  of  him  that  is  murdered,of  a  Nero  and  a  Saint, 
 Mcmc.u,  confufi*  pri-  y^  oiCeftr  and  of  his  Dog.  And  how  then  cometh  there  fo 
 no  rebus  MffffiQe,  h  b.twetn them,  and  fo  great  difparity  >   why  is 
 
 fin.ui  &  ordihaflc.  ore  wile,  andanotner  toon  In  or  bruit  nh,  and  one  the  Ruler 
 Uteri,  in  .  nxx.  ex  of  the  other  ?  The  Soul  of  a  Bird  or  Horfe  fecmeth  to  be 
 limone.  lodged  in  a>  good  a  kind  of  matter  as  Mans  j  or  at  lea(t,  the 
 
 ^Cru&mlf\Z  So"*of  a^winasgoodanw^r  as  the  Soul  ofPauk  or  at 
 wlrld,  Is  a! mo/ as  if  leaa"> tne  Soulofone  that  tumeth  to  villany  from  virtue,  hath 
 he  had  ta\en  it  out  of  the  fame  matter  which  it  had  before.  And  certainly  it  is  not 
 Mofes*  Metaph.l.  i.  matter  that  principally  individuateth,  but  forms.  Nor  is  the 
 )  difference  between  good  men  and  bad,  and  between  Men,  and 
 Serpents  or  Beafts,  fo  much  in  Matter  as  in  the  Soul 
 
 Moreover  Nature  teacheth  all  men  to  feek  felicity,  and 
 
 fear  infelicity  and  calamity  :    which  they  need  not  do,  nor 
 
 could  not  do,  if  they  were  all  farts  of  God:    God  cannot  be 
 
 milerable,  but  Man  can,  as  to  his  Soul  as  well  as  his  Body, 
 
 and  the  mlfery  of  his  Body  is  little  to  that  of  the  Soul  even  in 
 
 this  life.  God  cannot  be  evil,  but  the  Soul  may  be  vitiated  and 
 
 evil,  as  experience  teacheth.    God  may  not  be  punifhed  or 
 
 affli&ed,but  a  wicked  man  may  be  punifhed  and  afrli<Sed,even 
 
 •  The  Pythagoreans  jn  his  w/W  or  Soul*  and  a  Magiftrate  will  not  think,  when 
 
 J^Balbui  in  Ciccr.  he  hangeth  a  thief,  that  he  either  punifhed  bare  flefh,  or  that 
 
 de  Nac  Dcor.  L  x.  he  punifhed  God. 
 
 And  many  mure.  Moreover  God  can  wrong  no  man,  but  one  man  may 
 
 But  Cicero  in  other  wrong  another.    God  need  not  fear  doing  any  thing  amifs, 
 
 eld!  mtlstbtSofl  but  the  Soul  of  man  muft  fear  if'  -No  part  of  God  can  be  fo 
 of  the  world  formally  unhappy  as  tochoofe  to  be  a  Toad,  or  a  wicked  or  miferable 
 and  conftitutively-i  out  man.  God  hath  no  Body,  but  fb  have  thefe  Souls  •,  elfe  when 
 only  efficiently,  call-  men  eat  a  piant  0r  bird,  or  any  flefh,  they  eat  part  of  the 
 in?  htm,  The  Tarcnt  n    ,       f  r^A  r 
 
 of  the  i/mvirfe,  the  Body  of  God. 
 
 Maker  of  all  things ,  Moreover  I  find,  that  it  is  Bodies  only  that  are  Qnanti- 
 &c  So  that  itfeems  tative  %  Extenllve,  and  (b  divifible  into  parts  :  many  parts 
 ihathetco$  not  God,  0{om  Body  may  be  animated  by  one  Soul,  but  not  by  many 
 
 Va)°™do  m for  me  ?arts  of  that  one  Soul>  (  ?xcePt  the  Soul  be  material  it  felf.  ) 
 Than  'the*' Soul  of  it>  ^Ht  ™ty  (may  fbme  object  may  /  not  bold,  that  all  the  Orbs 
 even  the  fir ft  Efficient,  being  one  world ,  or  one  Body  of  one  informing  Soul,  which  is  God, 
 And  l\b,  dc  Unircrf.  and  fo  that  really  thofe  which  you  call  individuals,  are  but  parts  of 
 MiGiftoV^er?^  thisonea™mated  world.  Anfo-  This  is  confuted  by  what  is 
 *ed  tha  God  who  &is  ^d.  Whether  the  world  be  animated  by  one  *univerfal  Soul, 
 the  Soul  of  the  world,  we  are  not  now  enquiring.  But  that  God  is  not  this  informing 
 
 Soul 
 
 \ 
 
As  produced  by  their  firjl  Canfe.  j 3 
 
 Sonlis  before  difprovtd.  In  point  ot  efficiency  we  grant  that 
 he  is  4*  the  So*/ of  Sonls^  eftedtmg  more  than  Souls  do  for  their 
 dies,  but  pot  in  point  otCtiyiitutjon,  He  Ism  uch  more  than 
 Che  Sntlof  the  world,but  js  not  formal)  its  Soul,  But,  2.  Thofii 
 mem  that  will  think  fo,  mult  acknowledge,  that  as  they  take 
 the  Hoik  and  the  Kider  to  be  both  parts  of  God,  and  the 
 Child  and  the  Father,  and  the  Subject  and  the  Pnncc,  and 
 the  Makfa&or  and  the  Judge,  and  the  flagitious  wretch  and  J 
 
 the  belt  of  mcqj  foitis  no  other  membcrfhip  than  what 
 conliiieth  with  the  dirk  rence  of  moral  good  and  evil,  ofv\ife 
 and  foolifh,  of  Governouis  and  Subjects,  of  Rewards  and 
 Pumfhmcnts,  of  Happinefs  andMikry,  which  are  the  things 
 that  I  am  feeking  after.  But  To  few  lay  thjs  claim  to  Deity, 
 that  I  need  no  further  mind  them. 
 
 $.  3.  My  Parents  were  not  the  firjl  caujl  of  my  being  what 
 I  am. 
 
 As  each  Individual  cannot  be  the  firfl  Caufeof  it  {elf,  fo 
 neither  can  their  Parents  j  for  they  do  not  fomuch  as  kpow 
 my  frame  and  nature,  nor  the  order  and  temperature  of  my 
 parts  >  nor  how  or  when  they  were  (et  together ;  nor  their 
 ufe,  or  the  reafon  of  their  location.  And  certainly  he  that 
 made  me,  knew  what  he  did,  and  why  he  did  it  in  each  par- 
 ticular. My  Parents  could  not  choofe  my  fex,  nor  fhape,  nor 
 ftrength,  nor  qualifications. 
 
 £.  4.  The  world  which  I  fee,  and  live  in,  did  not  make  itfelf. 
 As  Men,  and  Beads,  and  Trets,  and  Stones  did  not  make 
 themfelves,  fo  neither  did  they  joyn  as  concaufes  or  aiTftants 
 in  the  making  of  the  whole  \  nor  did  any  one  of  them  make 
 the  reft  :   nor  did  any  of  the  more  iimple  fubftances,  called 
 Elements,  make  themfelves  •,  neither  the  pallive  Elements,  or 
 the  adive^  the  Earth,  the  Water,  the  Air  or  the  Fire  :  For  we 
 know,  paft  doubt,  that  nothing  hath  no  power  or  aSionj  and  GoA       (Y   m6U.fa 
 before  they  were,  they  were  not,  and  therefore  could  not  make  Miracle  to  wnwnct 
 themfelves.    Nor  can  they  be  the  firfi  canfe  of  mixt  bodies,  be-  Atheifm,  becaufe  his 
 caufe  there  is  that  exceeding  wifdom  moft  apparent  in  the  ge-  ordinary  *orks  co*- 
 ner^tion,  production,  nature  and  operations  of  thefe  Bodies,  %jj£  £    °f® acoa 
 which  thefe  Element  r  have  not. 
 
 $,  5.  The  vifible  world  is  not  an  uncaufed  independent  Being. 
 ¥oxa\\  the  generated  parts  we  fee,  do  oriri  &  inter ire  >  they 
 have  a  beginning,  progrefs,  decay  and  end.  And  the  inanimate 
 
 C  3  parts 
 
14  Of  Man,  and  other  things, 
 
 parts  having  &// of  natural  excellency  than  the  living  cannct 
 infinitely  exceed  them,  in  the  excellency  of  Deity  as  uncaufed 
 and  independent.  And  we  fee  that  they  are  all  dependent  in 
 their  operations.     They  fhew  in  the  order  of  their  beings  and 
 
 action,  that    incomprehenfible   wifdom,    which  is   not  in 
 themfclves :  the  Earth,  the  Sea,  the  Air  and  Winds,  are  all 
 ordered  exactly  by  a  Wifdom  and  a  Will,  which  they  them- 
 •  (elves  are  void  of.     Eefides,  they  are  many  and  various  \  but 
 
 their  order  and  agreement  fheweth,'  that  it  is  feme  Owe  uni- 
 verfal  Wifdom  and  Will  which  ruleth  them  all :  and  if  they 
 are  dependent  in  operation,  they  are  certainly  dependent  m 
 being.  And  had  they  that  excellency  to  be  micaujed  and  in- 
 dependent, they  would  have  had  therewith  all  other  perfe- 
 ctions, which  we  fee  they  want  \  and  they  would  not  have 
 been  many  but  one  in  chat  perfection. 
 
 $.  6.Thefirfi'univerJ ra I  Matter  k  not  an  uncaufed  independent 
 being. 
 
 If  fuch  there  be,  its  inactivity  and  paffivenefs  fheweth  it 
 
 to  want  the  excellency  of  independency  :  and  the  ordination 
 
 of  it  into  its  feveral  beings,  and  the  difpofals  of  it  there,  is  done 
 
 by  a   principle  of    infinite  power,  activity  and   wifdom  ; 
 
 The  Platonifb  fimlU  on  which  having  this  dependence  in  its  ordination  and  ufe, 
 
 U,    As  the  fubjUftce  it  mud  be  dependent  alio  in  its  being. 
 
 andjhtdow  majbeat  $^%  jf  it  were  doubtful vrhetber  the  world  wen  eternal,  and 
 °be  t\)T\lu(e\f  Thl  w^m  lt  wm  f^e  R°4>'  of  God  as  the  informing  Soul,yet  it  would 
 other '  {there,  bepaft  doubt  that  it  is  not  uncaufed  or  independent,  but  caufed 
 
 by  God. 
 
 That  the  world  is  not  eternal  we  want  not  natural  evi* 
 (  Vld>  )   Raymond,  dence  :   for, faith  LuUius,  thert'there  would  be  tn>oL*-      7j\ 
 
 de  tabol  ca'C.ei  ™8,na  the  Caufe  and  its  Effects >  and  then  a11  thinSs  WOuld  **  caU,'cd 
 ad  fin.  it.  p*l5>54'*'  by  natural  neceility,  and  not  by  free  will,  and  confequen^j* 
 
 And  Alex.  Gill  on  the  always  alike  :  and  then  there  hath  been  Evil  eternally,  and 
 Creed,  pag.  88,  89,  both  the  caufed  Good  and  the  Evil  would  in  all  other  agv/a- 
 &c  #-pag.  9*?&c.  vations  be  anfwerable  to  Eternity,  and  the  Evil  would  be  as 
 rationcm  *™  zJhlrhe  ^00n5  as  Sreat> as  durable-as  the  good.  The  fame  world  which 
 Scholaft.  Epifc.  Mi-  is  finite  in  good  and  evil,  and  other  refpeds,  would  be  m- 
 tilcn.cum  ^immomo  finite  in  Eternity  >  and  the  evil  would  have  an  lnfinitenefs  in 
 comramundi*tcrni-  poiut  of  Eternity,  and  this  neceffitated  by  the  eternity  of  the 
 Gr^colat1  To,  1.  pa?.  wor^ '•  And  feeing  no  iWiW^A  are  eternal1/ the  iuppofed 
 g]o,&c.'  eternity  of  the  world  mull  bebutoffome  common  matter, 
 
 or 
 
4s  produced  by  theirfirji  Cakjc.  1 5 
 
 or  only  intentional  and  not  real.  The  corporeal  part  having 
 quantity,  is  finite  as  to  extortion,  and  therefore  cannot  be 
 infinite  induration.  In  Eternity  then thejre  isjio  twu^  no 
 frms&pcfterit/si  but  in  the  world  there  is.  Much  more  is 
 I  ml  by  many?  but  this  is  notmyprcfint  task,  I  (hall  lay 
 ftiorc  of  it  afterward. 
 
 But  if  it  were  doubtful  whether  the  world  were  net  eter- 
 nally the  Body  of  God,  yet  would  it  be  undoubted  ltill  that 
 be  caufe  d  it.  And  that  there  were  the  diiicrence  of  a  caufe  and 
 an  effect,  in  order  of  nature,  though  not  in  duration.  As  if  a 
 Tree  or  a  mans  body  wereiuppofed  eternal,  yet  the  root  and 
 fpiritsofthe  Tree,  and  the  principal  parts  and  fpirits  in  mans 
 body  wTould  be  the  caufal  parts  on  which  the  re«  depend. 
 
 f.S.It  rtmain:th  therefore  miji  certain,  that  fomzthing  is  a 
 flrft  Caufe  to  all  things  dfe,  andth.it  he  is  the  Creator  of  all 
 things. 
 
 For  if  the  world  be  not  uncaufed and  independent,  it  hath  a 
 Caufe  -■>  and  if  it  have  a  Caufe  it  hath  a  Creator  :  For  when 
 there  was  nothing  but  himfclf,  he  mud  make  all  things  of 
 Himfelf,  or  of 'Nothing',  not  of  Himfelf,  for  He  is  not  Material, 
 and  they  are  not  parts  of  God  (  who  is  indivifible :  )  He  that 
 thinks  otherwife,  mould  not  kill  a-Flea  or  a  Toad,  nor  blame 
 any  man  that  beateth,  or  robbeth,  or  wrongeth  him,  nor 
 eat  any  creature  ;  becaufe  he  doth  kill,  and  blame,  and  eat  a 
 part  of  God,  who  is  unblameable,  and  can  injure  none,  and 
 is  to  be  more  reverenced. 
 
 f.y.lftbere  were  a?y  doubt  whether  the  Sun,  or  Fire,  or  paf-  Qi*id  cnun  Fotcft 
 five  matter  had  afirjl  Caufe,  there  can  be  no  doubt  at  all  concerning  tamque  "perrwciwm ' 
 MA  N,  %r Inch  is  the  thing  which  lam  enquiring  into  at  the  cum  cerium  ITufpexi- 
 prefent.  mus,cceleftiaque  con- 
 
 For  every  one  feeth  that  Man  hath  his  beginning,  and  con-  ^P1*"  fu™s5qua\-n 
 felTeththatitisbutasyciterdayilnce  he  was  not*  and  there-  p„£i2Sta«U™S 
 fore  hath  a  Caufe  which  muft  be  uncaused,  or  have  a  Caufe  it  tis,  quo  hxc  regan- 
 (elf:  if  the  latter,  then  that  Caufe  again  is  uncaufed,  or  hatha  tur.  Ocer*t.itdeNat 
 Caufe  it  felf.  And  fo  we  muft  needs  come  at  laft  to  fbme  un-  Dm* 
 cmfed  caufe. 
 
 $.  10.  Jfanyfecond  Caufe  had  made  Man  or  the  World,  yet  if  it 
 did  it  but  as  a  caufed  Caufe,  it  felf  would  lead  us  up  to  an 
 uncaufed  Caufe,  which  is  the  firfl  Caufe  of  all,  which  we  are 
 fiekjng  after. 
 
 For 
 
!  5  What  thirCaufi  is>  in  itfetf:  That  it  is  God. 
 
 Effe  igbut  Dcos  per-  •  For  what  any  Caufe  doth  by  a  power  received  from  a 
 fpicuum  eft:  ut  id  qui  higher  Caufe,  and  confequently  ordered  by  it,  that  is  done 
 negec,  vixeumfan*  pnncipaiiy  by  that  firft  or  hightft  Caufe.  And  if  God  had 
 Aw  AlS'^fc  made  the  world  by  an  Angel  or  Intelligence,  it  would  have 
 
 been  neverthelefs  his  Creature,  nor  any  thing  the  lefs  to  his 
 
 honour  than  if  he  had  made  it  by  himfclf  alone. 
 
 £.  1 1.  The  jumm  of  all  is,  that  There  is  certainly  a  firft  un- 
 
 caufed  independent  Caufe  of  Man,  and  all  things  elfe,  befides 
 
 that  Caufe. 
 
 CHAR  V. 
 What  this  Caufe  //,  in  itfelf.    That  it  is  God. 
 
 $.  I.  TpHe  firft  Caufe  it  known  to  us  imferfettly,  and  by  the 
 ^  gnofcimus  Deum  ex  J    fffitfs. 
 
 opcribus  ejus.  Cic.u       jyian  is  fo  confeious  of  his  ignorance  herein,  and  of  the 
 THfc'  perplexities  and  diverfities  of  opinions  which  follow  there- 
 
 upon, and  of  the  neceflity  of  beginning  downward  at  the 
 etfedrs,  and  riling  upward  in  his  enquiry,  that  I  need  not  prove 
 this  Propofition  to  any  man. 
 
 £.  2.  Though  God  (  or  the  firft  Caufe  )  is  to  hefearched  after  in 
 Commoda  cjui  usu-  ^^  pp^y  yet  chiefly  in  the  chief  eft  of  them  within  our  reach* 
 timur,lucemquatru-      ....   ->5  <.    „.JJ  J  J    J 
 
 imur,  S/iricum  quem  which  vs  Man  himjelf 
 
 ducimus,  a  Deo  no*  If  any  (hall  lay,  that  the  Sun  and  other  creatures  are  more 
 bis  dari  &  impertiri  excellent  than  Man,  and  therefore  God  (  or  the  firft  Caufe  )  is 
 vidcmMsXicpoRoJc.  tQ  be  fearched  after  rather  in  them,  and  his  Attributes  de- 
 r  do  nina  orem  nommated  fr°m  tnem  ;  *  anfwer,  There  is  no  doubt  but 
 rerum  &  onirva  nutu  faundum  quid,  the  Sun  is  a  nobler  Creature  than  Man.  But 
 rcgentem,  &  prxfen-  what  it  is  fimpliciter  we  cannot  tell,  unlefc  we  knew  it  better, 
 tern  &  prxpotcntem,  The  higheft  excellencies  known  to  man  in  the  Sun,  is  the 
 ImwT  cSr  n^  Potentia  Motiva,  IUuminativa  &  CalefaQiva  s  Motion,  Light  and 
 idcm,Sol  fic,Uan  pul-  Heat,  with  their  effects,  do  tell  us,  what  we  know  of  it.  That 
 las  fit  dubitarc  poflit,  which  we  are  conlcious  of  in  Mm  is,  Pojfe,  Scire,  Veiled  Tower, 
 cicer.  de  7{at.  Deer.  Jntellett ion  and  Wi//,with  their  Perfections,  which  are  an  higher 
 /.  i.  fag.  (mihi)  48.    excellent  tnan  Motion,  Light  and  Heat. 
 
 f.^.Hetbat  giveih  Being  to  all  elfe  that  is ,  muft  needs  he  the 
 firft  Being  formally  or  eminently  Himfilf. 
 
 Entity 
 
What  this  Caufe  if,  in  itfclf.    lhat  it  is  God.  1 7 
 
 Entity  mult  needs  be  in  the  nobleft  (enfc  or  loir,  W  tnt  Wj    kf.Potemia, 
 
 TrmumEns,  the  original  of  Being,  rather  thin  in  any  <*£"  bapicntia,    Qcniftni- 
 
 rived  Being  whatioever.     For  it  cannot  give  better  than  it  us ;  a  quibui  omnia 
 
 hath  :  fothat  Ew,  or  0>»]  is  his  tirft  Name.  procedunc,  .n  cpibui 
 
 rr     i       i      i  i    o    i    !  if     »        a        1      •/.     omnia  lb;  Hunt,  per 
 
 O'.+.H^rWAvrfcw^Stibitanasw/orc'  mile  than  Accidents,  cuc  civnil  !Cg,:i  Cl.r; 
 #  Him fe  If  a  Subftance  either  formally  or  eminently  i  jrjfd  0  Living  yalcr  c(t  Potential 
 Subrtince,  j»M  Ufek  (elf  1  il*««  fapientia,  Spn 
 
 Once  tor  all,  by  [Eminently  11  mean  fomewhat  more  ex-  ri«n  lancts  Bern*. 
 cellent,  or  tranlecndent,  winch  yet  Man  hath  no  bcttci  Naun  bapiemia  Gubernati 
 for,  or  fitter  Notion  or*.  God  is  thus  a  Svbfiance,  Lire  tran-  Bcnignicas  confer- 
 lcendently,  if  not  formally,  vat  (&  perfictt.  ) 
 
 f.  5.  He  that  hath  made  Intelligences,  or  Spirits,  or  Minds,  "tocmia  per  bemg- 
 «m  Utt/t  and  excellent  thanSodies,  ishimfelfa  Mind,L:tcli-  J^S«fiSS 
 gertce  or  5p/rir.  either  formally,  or  tranfeendently  and  eminently,     potential     benigne 
 
 We  rind  that  corporeal,  grofs  and  denfe  Beings  arc  moft  Gubcrnat :  Ben  gni- 
 dull  and  patfive,  and  have  leait  of  excellency  :  The  Body  of  it  tas  P«  &pi«miam 
 (elf  in  comparifon  of  the  Mind,  is  a  dull  and  dirty  clod.  Potcmci:  conrtrrvat : 
 Though  we  have  no  adequate  conception  or  a  Spirit,  we  ioccrn]tur  ficinna* 
 know  not  onely  Ncgatively,that  it  containeth  a  freedom  from  tL,ra  anima?>  &c. 
 the  bafenefs  and  inconveniences  of  corporeity,  but  alio  we  HuicfimilitudiniDei 
 know  by  its  effential  ads,  that  pofit'wely  it  is  a  jtwre  <r#nfe  Life,  approximac  homo  : 
 Intelligence  and  mil,  and  therefore  a  more  excellent  &»^£^£3fc?^ len- 
 Being,  than  things  meerly  corporeal  which  have  no  fuch  t°  ^^t  fcire>  te- 
 a&ion.  So  that  we  have  found,  as  to  his  Being,  that  the  hi  ft  nignitas  prarftat  vd- 
 Caule  is  Ens,  Sulflantia,  Vita,  Spiritus.  *«  :  h*c  triplex  anU 
 
 f .  '6.  There  nwfi  needs  be  in  the  firft  Caufe  an  Efle,  PolTe,  6-  J*  ^S^*1"  vis  efti 
 
 Orirari  ^      !  ^      ScirC' 
 
 UPe5afri-  .  .  r  Velle :  quz  fupra  di- 
 
 Ii  there  were  no  Operation,  there  were  no  Caufation  :  If  ais  rribus  fidei,  fpei 
 there  were  no  Power,  there  could  be  no  Operation:  and  if  &  charitati  coope- 
 there  were  no  Being,  there  could  be  no  Tower,  Not  that  thefe  rantur>  &c»  ?0'h§ 
 are  things  ^o  various  as  to  make  a  compofition  in  the  'firji  \™™nf"  •  df,  ^ 
 
 ~      /•       1         ^1  r        1       1     •  r    1  »•      r-  1    limits  Dtu  Lo.  i.  in 
 
 Caufe;  but  they  are  tranfeendently  in  it  without  divilionand  tiblioib.  Pat.  y.9* 
 imperfection,  by  a  formal  or  virtual  diftindf  ion. 
 
 £.7.  Seeing  the  noblefi  Creatures  kpown  to  us  are   Minds 
 that  have  a  Polfe,  Scire.  Velle,  active ,  executive  Tower,  with  an 
 Vnderftanding  to  guide  it,  andaWiUto  command  it,  God  hath    ■ 
 eith.r  formally,  or  eminently  and  tranfeendently  fuch  a  Power, 
 Intellect  and  Will,  which  is  his  Effence. 
 
 For  nothing  is  more  certain,  than  that  no  Caufe  can  give 
 more  than  it  had  to  give  :    If  the  firft  Caufe  had  nor  Power,  ■ 
 
 D  Under- 
 
1 8:  What  this  Caufe  if,  iff  itfelf.   That  it  is  God. 
 
 Underftanding  and  Will,  cither  formally  or  eminently  in  a 
 higher  and  nobler  kind,  he  could  not  have  endowed  all 
 mankind  with  what  he  had  not. 
 
 l.That  the  firft  Caufe  \smoftfotverful  is  evident  by  his 
 works  :  he  that  gave  Man  his  meafure  of  power,  and  much 
 more  to  many  other  creatures,  hath  himfelf  much  more  than 
 any  of  them  :  He  that  made  this  marvellous  frame  of  all 
 the  Orbs,  and  caufeth  and  continueth  their  being,  and 
 their,  conftant  rapid  motion,  is  incompreheniibly  potent. 
 Whatfoever  Power  there  is  in  all  the  Creatures  viiible  and 
 invifible  fet  together,  there  muftbs  more  or  as  much  in  their 
 rirft  Caufe  alone,  becaufe  nothing  can  give  more  Power  than 
 it  hath. 
 
 2.  His  works  alfo  prove  that  the  firft  Caufe  is  an  Vnder- 
 ftanding:  for  the  admirable  compofure,  order,  nature,  mo- 
 tions, variety  and  ufefulnefs  of  all  his  Creatures,  do  declare 
 it.  He  that  hath  given  Vnderftandingto  Mm,  hath  formally 
 or  eminently  more  himfelf,  than  all  men  and  all  his  creatures 
 have.  If  Intellection  were  not  an  excellency  above  meer 
 natural  or  bruitifh  motion,  Man  were  not  better  than  the 
 inanimates  or  bruitesv  but  if  it  be,  the  Giver  oC  it  cannot 
 want  it.  Not  that  his  Intellection  is  uni vocally  the  fame 
 thing  with  ours:  But  it  is  fbmething  incomparably  more 
 noble,  which  exprelTeth  it  felf  in  humane  Intellection  as  its 
 Image,  and  is  feen  by  us  in  this  Glafs,  and  can  be  exprelTed 
 by  us  no  better  than  by  this  name. 
 
 3 .  And  as  it  is  a  nobler  nature  which  acteth  by  Volition, 
 or  Free-will,  than  that  \*hich  hath  no  Will  at  all,  and  Co  no 
 voluntary  choice  and  complacency  *    Co  the  firft  Caufe  which 
 
 Deo  nihil  praftan-  nam  g^ven  tn*s  noble  faculty  to  Man,  hath  certainly  himfelf, 
 tius,  abeoigiturnc-  though  not  a  Will  univocally  the  lame  with  ours,  yet  a 
 cede  eft  nvjndum  re-  WiU  of  a  tranfeendent  excellency,  which  exprelTeth  it  felf 
 gu  Nulli  ignureft  m  0m$  as  -t  jma^e  anj  muft  be  fomethina;  better  and 
 naturae  obediens  aut  ,    ^  -".  5  ,  .  r        A     ,  a,         ,     r    i 
 
 fubjedus  Deus:  Om-  grater,  but  cannot  be  lower  or   lets.     And  though  iuch 
 
 nemigkur  regit  ipfe  Indeterminatkn  as  proceedeth  from  imperfection,  and  con- 
 naturam.  Etenim  fi  fequently  fuch  Liberty  b^longeth  not  to  the  firft  Caufe,  which 
 CcnSfc™rDcoscon"  hath  n0  defects>  Yet  ^  that  Liberty  which  belongeth  to  fer- 
 cedirnus  itlam^pro-  /^'^  mult  undoubtedly  belong  to  Him.  He  that  did  what 
 videntes,  &  rerum  we  lee,  hath  done  it  willingly  and  freely, 
 quidem  maximartim.  $.  8.  What  ever  the  firft  Can  fe  h,  itntuft  needs  be  in  abfoiute 
 Occr.de  Nat.  Deor.      ferfettion.  It 
 
What  this  Cakfi  //,  in  /tfelf.  That  it  is  Cod.  •  I  ^ 
 
 It  nouft  needs  have  ink  more  than  the  whole  world  Ik-  Dickii    nihil 
 
 ,  bccaufcitgivcthallthattorhe  whole  Creation,  w I  j   £cu'    c 
 
 it  hath  received,  and  is.  An  impenect  caule  could  nt  vet  have  ^nc  ull,(  i^ore  .  IC 
 mad.efuch  a  world  as  wc  Lehold,  and  paitly  know.  And  were  enin  i  ou 
 the  ill ir  Catifc  in  perfect,  there  would   be  QQ   perfection  ill  Lia    fr< 
 being.  ccm  B  ^i1 
 
 K  V?epr\^uo)io\\he  jnjlL.nfc  hi  B**g  r.qnrAh  that  nill  iiu.  Uuj:umom. 
 it  be  Eternal,  without  Beginttingor  Una  of  diration.  n  i  !  :ripiu- 
 
 Nothinginthc  world  can  be  mow  evident  to  reafon,  than  pwiquc  foU 
 that  fwHrtbin* mult  beEtmw/,  without  beginning ;  nothing  u!  a-ct1'   1'i'J,fl;'' 
 
 1       j  .  *i         kt      i  •         i      1  olc     auuc    anil  iter, 
 
 more  evident,  than  that  Nothing  hath  no  power,  ^  phyfica  conftan- 
 no  adion,  no  effeds,  and  16  can  make  nothing.  And  tiquq  lic'onc:  inquii 
 thercrore  if  ever  there  had  been  a  time,  when  Nothing  was,  Coiude srouis  in  ci- 
 Nothing  could  ever  have  been  :  imagine  that  there  were  No-  cey-  ^N^>  Dco.$. 
 thing  now,  and  it  is  certain  there  never  would  be  any  ^  Il°* 
 thing. 
 
 Ob;.  Something  may  or  in  de  novo  without  any  Caufe,  as 
 well  .is  God  be  eternally  without  any  Caitfe. 
 
 Anfw.  Its  impollible :  For  he  that  is  eternally,  hath  all  pi 
 m  eternally  in  himfelf,  and  needetb  no  Caufe,  being  lbll 
 in  being,  and  being  theCaufe  of  Caufes.      But  Nothing  hath 
 no  peiftction  or  being, and  therefore  needeth  an  Omnipotent 
 Caufe  to  give  it  a  being. 
 
 Ob],  If  the  world  may  be  created  of  nothing  materially,  it  may 
 be  what  it  is  without  any  thing  efficiently. 
 
 Anfw.  Impoflible  :  Pre-exiftent  matter  is  not  neceflary  to 
 the  riitt  created  matter:  for  Matter  may  be  cau/ed  of  Nothing 
 by  an  Omnipotent  Efficient,  as  well  as  the  wonderful  frame 
 of  all  things  be  made  out  of  Matter.  But  without  an  ErHci- 
 ent,  no  Being  can  arife  de  novo. 
 
 So  that  it  is  moft  evident,  (eeing  anything  now  *r,  there 
 hath  been  fomething  eternal)1.  And  rffomething,  it  mult  need's 
 be  the  firjl  Caufe,  wThich  is  chief  in  excellency,  and  frrit  m 
 order  of  production,  and  therefore  of  exiltence. 
 "  5^.  jo.  The  firji  Capfs  muji  needs  be  independent,  in  being. 
 fcrfi  ft  ions  i  and  operations ',  andfo  be  alfolutelyfelf-fuffi.  icnt. 
 
 For  it  were  not  the/ir/f,  if  there  were  any  before  it  :    and  Dcus  eft  Mens,  foiu- 
 being  called  by  nothing dfc,  it  was  eternally  fufficient  in  and  ta,  libera    &  feg'e- 
 
 for  it  felf  :    otherwife  that  which  it  were  khoUcn  to*,  would  pwtboBmiconere. 
 
 i  ,         ,  c     .-,      r  m      ,    .r.  ,M  done  ir.ortali,  omnia 
 
 the  p.a;e  ot  a  Caule  to  it.    And  it  t  cau4  d  not  all,  or  fcnciens,movcns,&.-, 
 
 D  2  :ded      .  c>\  i.  Tit  feu!. 
 
20  •  What  this  Caufe  is,  in  itfelf.  That  it  is  Cod. 
 
 Vcllcius  in  Cicer.  dc  needed  the  help  of  any  other,  it  is  not  abfolutely  the  firft 
 
 ciutb  LtbcO  iliow'of  Cmk  t0  a11  others' 110r  perfcct  in  k  fc,£  That  which  could  be 
 many  of^be'pbilob-  cterna%  without  a  caufe,  and  it  felf  caufe  all  things,  is  felf- 
 pbefs,  of  God,  p.iol     fufiicient  and  independent. 
 
 Scd  Deo  (  &  Deus  §.  1 1 .  The  firft  Caufe  muft  needs  be  free  from  all  imperfeVtion  of 
 eft)  longuni  nihil  Corporeity  (or Materiality )  Compofition,  Pajftbility,  corrupts 
 JX  urra  eT  Mity,  Mutability  and  Mortality,  and  all  other  imperfeVtions  of 
 &  Cub  nutu  omnia  dependent  beings. 
 
 conftituca.  *Arnob.  There  is  fuch  a  thing  as  a  Living  Principle,  and  a  pure  ipi- 
 l.  7.  M3.  ritual  Nature  in  the  created  world  :  and  the  Maker  of  it  muft 
 
 be  life  and  Spirit  in  a  higher  purer  fenfe  than  it,  and  therefore 
 muft  be  free  from  all  its  imperfections  :  and  having  no  caufe, 
 hath  no  defect  j  and  having  no  beginning,  can  have  no  end. 
 All  this  Reafon  doth  certainly  apprehend. 
 
 £.  12.  ?hU  perfect  firft  Caufe  tnuft  be  Jntmenfe  or  Infinite 
 in  Being. 
 
 Not  by  corporeal  extenfton ,  as  if  God,  as  a  Body,  were  in 
 a  place,  and  being  more  extenfive  than  all  place,  were  called 
 Immenfe :  But  in  the  perfect  EfTence  of  an  eternall  Life,  and 
 Spirit,  and  Mind,  he  is  every  where  without  Locality,  and 
 all  things  live,  and  move,  and  be  in  him.  The  thought  of 
 fpace  is  but  a  Metaphorical  help  to  our  conception  of  his 
 Immenfity. 
 
 # .  1 3 .  Therefore  he  muft  needs  be  Omniprefent. 
 Plato  in    hb.    leg.       Not  by  extenfion  quantitative,  but  in  a  fort  tranfeendent 
 Quid    fit  ^  omnino  and  more  excellent,  according  to  the  tranfeendent  way  of 
 D»ts,  mqujri  op©r-  njs  Exiftence  :#For  if  we  muft  have  conceived  of  him  as  no 
 ^dTriat^vcor!**'  better  than  a  Bo^V,  and  of  Magnitude  as  an  Excellency,  we 
 might  well  have  concluded,  that  he  hath  made  nothing  great- 
 er than  himfelf.     Nemo  dot  quod  nonh abet  j  and  therefore  he 
 muft  be  more  extenfive  than  all  the  world,  and  confequently 
 abfent-  from  no  part  of  it.      Much  more  when  his  Being, 
 which  furpafTeth  corporeity,  directeth  us  to  acknowledge  a 
 more  noble  kind  of  Omniprefence  than  Extenfive. 
 
 $.  1 4.  Therefore  is  he  lncomprehenfible  as  to  humane  under- 
 Standing,  or  any  other  created  intellett. 
 
 Ofourownincomprehenfion  experience  fufficiently  con- 
 vinced us  here,  and  Reafon  evinceth  the  fame  of  all  created 
 Intellects :  for  the  fefs  cannot  comprehend  the  greater  -,  and 
 between  finite  and  infinite  there  is  no  proportion.     We 
 
 know 
 
What  this  Cat  ft  /s0  in  it  ft  If.  7  hat  it  is  Cod.  9 1 
 
 kjtcrv  nothing  purely-intelligible  fo  cah'Iy    and  ceitamly  as 
 
 that  God  is  :  But  there  is  nothing  that  we  are  i'o  far  from 
 
 comprehending  :  As  we  fee  nothing  more  eaiily  and  certainly 
 
 than  the  Sun,  which  yet  we  fee  not  with  a  comprchenfive, 
 
 but  a  partial  and  defective  light.  m  „,;/>r  foYt  §fthe 
 
 $.  15.  Ihu  lnpmte  Being  can  be  bit  One.  Heatbim  bdievcdont 
 
 For  if  there  were  many,  they  could  not  be  Infinite,  and  10  only    Parent  of  ib? 
 
 indeed  there  would  be  none  :  nor  would  there  be  any  one  *w**(* .   but  dm  ft 
 
 firft  Caulcof  all  things:  For  jfow  caufcd  one  part  cf  the  £**#,2; 
 
 World,  and  another  another  part,  no  one  were  the  firft  orpcfeELionu  Cicero 
 
 Caufe  of  all:  And  if  rliey  joyned  in  caufing  all  together,  faith  y    Ilium   quad 
 
 they  would  all  conjunctly  make  but  one  hrfr  caufe,  and  each  Parcntem  hujui  U- 
 
 one  feveral  be  but  part  of  the  Cauie.    If  there  be  no  one  ^2tA*'\  wiTto- 
 
 that  is  fufliciciit  to  make  and  govern  all  the  World,  there  veneris/ indicare   in 
 
 is  no  perfect  Being,  nor  no  God  :  but  the  effect  fheweth  the  vulgus,  ncfas.  de  V» 
 
 fufheiency  and  the  Unity  of  the  World  (thctOrbs  being  one  awfjfe  p*g-  *.    **& 
 
 frame;   the  unity  of  the  firft  caufe.    Perfedion  conSfteth  ^'l™*'^' liU' 
 
 more  in  the  unity  of  one  allfufficient  Being,  than  in  a  vo-    '     .     ' 
 
 ■  r  r>  •  t-l  cl    1  1  Stoici   dicunt  unum 
 
 luntary  concurrence  of  many    Beings.     The  molt    learned  Dcuin  cffe .  ipfun.q. 
 
 Heathens,  who  thought  there  were  many  to  be  named  Gods,  &  memem,'  &  fammi 
 
 did  mean  but  fubordinate  particular  Gods,  that  were  under  &    Jovcm   dicunt  : 
 
 the  one  umveifal  God,  whom  the  Stoicks  and  Academicks  p£inciPio  '^m  cum 
 
 took  to  be  the  univerfal  Soul,  and  the  fubordinate  Gods  the  f"^i^Jt~r 
 _     :      _   .  .       _  ,       '      _..  ltantiam  omnem  per 
 
 Souls  of  the  particular  Orbs  and  Fla«ets.  acrem  in  aquam  con- 
 
 £.  16.  The  Power  of  this  God rnuft  needs  beOmnipotency.       vetcifTe.  EequemaJ- 
 
 He  that  hath  given  fo  great  Power  to  the  creatures,  as  is  m°d"m  in  fxm  fc- 
 
 exercifed  by  them,  efpecially  the  Sun  and  fixed  Stars  in  their  S^foSSi  «ti^ 
 
 (everal  Vortices  or  Orbs  i  and  he  that  could  make  fuch  a  „cm  in  bnmre  talem 
 
 World  of  nothing,  and  uphold  the  being,  and  maintain  the  refidiflc,   materia  ad 
 
 order,  and  caufe,  and  continue  the  rapid  motions  of  all  the  operandum  apciffime 
 
 Vortices  or  Orbs,  (  which  are  to  us  innumerable,  and  each  pa"«>exqyacxrcra 
 
 of  incomprehenfible  excellency  and  magnitude,)  is  certainly  j°  m  ^nuTn^pri. 
 
 to  be  accounted  no  kfs  than  Omnipotent.    By  his  Omni-  mum  elcmenta  qua- 
 
 potency  I  mean  that,  by  which  in  it  felf  coniidered  in  prim  tuor>  Jg"'"^  aquam, 
 
 infianti  he  can  do  all  things  pofiible,  that  is,  which  belong  a/rem>  tcrram'  X1- 
 
 •  ^     t  i_       .     ^  a    j  l        l    u        r  demur    aurem    lllis 
 
 not  to  Impotency,  but  to  Power  :  And  by  which  in  fecun-  duo  cffc  rerUm  om- 
 
 do  inftanti  he  can  do  all  things,  which  his  Infinite  Wifdom  nia  principia,fac.;em 
 
 judgeth  congruous  and  meet  to  be  done  :  And  in  terth  in-  vidcl.    &    patien* : 
 
 Jr*wr/,can  do  all  that  he  will  A,and  are  pleafin*  to  him.  ^,od  Patl™r  rfi"c 
 
 7  r  °  qualitate    cflc    fub- 
 
 ftantiam  materiam  :  Quod  auicmfaciat  VERBUMDEUM  efTe  qucd  in  ipfa  fit.  Hunccnim 
 
 quippc  fempicernum  per  ipfum  omnem  fingula  crcarc.  Laert.  in  Ztnonc,  p,  (m\h\)  jf  9,  360. 
 
 D  3  £.  17.  ft* 
 
t  2  What  this  Caufi  isy  in  it/elf.  7 hat  it  is  God. 
 
 $.  17.  7ke  urArftanding  of  the  firji  Cai.fe  wuft  needs  be 
 Omwfcient,  and  infinite  JF/fdom. 
 
 1.  He  that  hath  given  ib  much  wifjom  to  fuch  a  Worm 
 as  Man,  mult  have  more  than  all  the  men  in  the  World  ! 
 Whatever  knowledge  is  in  the  whole  Creation,  being  given 
 by  Him,  doth  prove  that  formally  or  eminently  he  hath 
 more.  Were  it  all  contracted  into  one  Intelligence,  it  mult 
 be  left  than  His  that  caufed  it.  He  hath -not  given  more 
 wifdom  than  he  had  to  give  :  nor  lb  much  as  he  had  (ex  is) 
 himfelf.  For  &  he  ihould  make  any  thing  equal  to  Himfelr* 
 there  would  be  two  Infinites,  and  there  would  be  a  perfect 
 fdf-ilifficient  being,  which  yet  had  lately  no  Sufficiency  or 
 being,  and  there  would  be  a  bring  independent  in  faao  ejje7 
 which  was  dependent  in  fieri :  which  are  Contradicti- 
 on?. 
 
 2.  The  crre&s  in  the  admirable  frame  a*hd  nature,  and  mo- 
 tions of  the  Creation,  declare  that  the  Creator  is  infinitely 
 wife.  The  final  left  iniect  is  fo  curioufly  made,  and  (0  admi- 
 rably fitted  and  inftructed  to  its  proper  end  and  ufes,  The 
 fmalleli  Plants  in  wonderfull  variety  of  fhapes  and  colours, 
 and  (mells  and  qualities,  ufes  and  operations,  and  beautiful! 
 floweis,  Co  marvelloufly  conliituted  and  animated,  by  an  un- 
 lcen  form,  and  propagated  by  unfearchable  femmal  vertuei 
 The  fmalleli  Birds  andCeafts  and  creeping  things  fo  adorned 
 in  their  kinds,  and  fo  admirably  rurnifhed  for  their  proper 
 ends ,    efpecially  the  propagation  of  their  [pedes ,  in  love, 
 and  fagacity,  and  diligence  to  their  young,  by  initinct  equal- 
 ing in  thofe  particulars  the  reaionable  creature  ^  The  admi- 
 rable compolure  oi  all  the  parts  of  the  body  of  Man,  and  of 
 the  vilclt  Eeaft  and  Vermine  i  The  quality  and  operation  of 
 all  the  Organs,  humours  and  fpirits :  The  operations  of  the 
 Minde  of  man  =>  and  the  conlfitution  of  Societies,  and  over- 
 ruling all  the  matters  of  the  World:,  with  innumerable  111- 
 itances  in  the  creature;,  do  a|l  concurr  to  proclaim  that  man 
 as  mad  as  madnels  can  pollbly  make  him  (in  that  paiticularj 
 who  thlnketh   that  any  lower  caule   than  incompehehfille 
 wifdom  did  principally  produce  all  this  r    And  that  by  any 
 bnutifh  or  natural  motion,  or  confluence  of  At omes,.  or  any 
 other  matter,  it  could  be  thus  ordered,  continued  and  main- 
 tained, without  the  infinite  wiiciomc  diA  power  of  a  firji 
 
 Cnufey 
 
What  if: is  Caufc  h0  in  itfvlf.  7 hat  it  is  Cod.  2  3 
 
 Caufe,  fupctiour  to  mccr  natural  matter  and  motion.    What 
 
 ihould  we  lay,  if  we  had  a  light  into  the  inwards 
 all  the  Earth,  of  the  nat&reand  Minerals,  andoftht 
 
 alJ  things  j  If  we  few  the  reafbfl  of  the  njptioti 
 
 the  Seas,  and  all  other  appearances  oi  Nature  wbicb  ate  NrC(.   cnm  j«no.arc 
 now  beyond  *  b:  Yta,  if  we  had  a  light  of  all  the  p0tcft     Dcu      qua 
 
 Orbs,  both  fixed  Scans  and   Planets,  and  ot  their  matter,  mcntequUq;  fie   ci~ 
 and  form,,  and  order,  and  relation  to  each  Other,  and  their  cer.deDiv. 
 communications  and  influences  on  each  other,  andthecaufe  Jiei^AJJJJS,r^De- 
 ot  all  tHeir  vvonderous  motions :  If  we  law  not  only  the  na-  0rum*  &    fuftlncndi 
 (  lements,  efpecially  the  active  Element,  hire-,  muner'u  propter  im- 
 but  alfo  the  conmtution,  magnitude,  and    uk,  of  all  thofe  becilliutcm  difficult 
 thoufand  Suns,  and  Idler  Worlds,  which  conftitute  the  uni-  IKidKro^lSSSiS 
 verial  World  :  And,  if  they  be  inhabited,  it  we  knew  the  In-  ex    cuo  efidtur  id 
 habitants  of  each  :  Did  we  know  all  the  Intelligences,'  blefled  quod  volumus,  Deo- 
 Angels,  and  holy  Spirits,  which  poiTefs  the  nobler  parts  of  mm  provident i a  rr.un- 
 Naturei,  and  the  unhappy  degenerate  Spirits,  that  have  de-  *™*m         n'Clm 
 parted  from  light  and  joy,  into  darknefs  and  horrour,  by  de-    '    • 
 parting  from  God  i  yea,  if  we  could  fee  all  thefe  comprchen- 
 lively,  at  one  view  ^  what  thoughts  mould  we  Rave  of  the 
 rvifdom  of  the  Creator  >"  And  what  mould  we  think  of  the 
 Atheift  that  denyeth  it  >  We  mould  think  Bedlam  too  honou- 
 rable a  place  for  that  man,  that  could  believe,  or  durft  fay, 
 that  any  accidental  motion  of  motile  matter,  or  fortuitous 
 concourfe  of  Atomes,or  any  thing  below  a  Wifdom  and  Pow- 
 er infinitely  tranfeending  all  that  with  Man  is  called  by  that 
 name,  was  the  firft  Cavfe^nd  is  the  chief  continuer  of  fuch  an  Quod    fi    inefl  in 
 rncomprehenfible  frame.  hominum     geneie , 
 
 f.  1 8.  Ibefirfi  Cavfe  mvfi  needs  be  infinitely  Good.  TnTordia 'Vnde'hxc 
 
 Ey  Goodnefs  I  mean  all  elTcntial  Excellency,  which  is  ^tcxTi^iiiCx  afupc- 
 known  to  us  by  its  fruits  and  appearances  in  the  Creattare  :  rjs  difflucrc  potuc- 
 which  as  it  hath  a  Goodnefs  natural  and  morale  fo  is  it  the  runt  ?  Cun.q;  fir.  in 
 Index  of  that  tranfeendent  Goodnefs,  which  is  the  firft  caufe  robi6  c«fito»«i  '*" 
 of  both  :  This  goodnefs  is  incomparably  beyond  that  which  ^  cftVcos  hic'ia- 
 confiftcth  m  a  ufefulnefs  to  the  creatures  good  ■•>  or  Goodnefs  fa  habere  majora  : 
 of  Benignity  as  relative  to  Man.  And  it  is  known  better  Ncc  habere  folum , 
 by  the  meer  name^  as"exprefsing  that  which  Nature  hath  an  Ted  enam  bs  uci,  m 
 intrintick  fenfe  and  notion  of,  than  by  definitions.  As  feniible  °&™%  Ow™?™*- 
 qualities,  light,  colour,  found,  odour,  fweet,  bitter,  &c.  are  tur.  THwum.  lib.  a. 
 known  by  the  navie,  beft,  which  lead  to  the  fenfkrve  memory,  p*g.  i*. 
 
 which 
 
$4  What  this  Cdufe  is,  in  itfelf.    That  it  is  God. 
 
 which  informeth  the  Intellect  what  they  are  :    As  the  men- 
 tion of  things  fenfible  entcreth  the  definition  of fenfe,  and  the 
 mention  of  fenfe  cloth  enter  the  definition  of  things  fenfible  i 
 and  yet  /he  object  is  in  order  of  nature  before  the  act.     And 
 as  Truth  muft  enter  the  definition  of  Intellection,  and  Intel- 
 lection the  definition  of  Truth  >  and  yet  Truth  is  in  order 
 before  Intellection,  and  contemporary  with  the  Intellect :  fo 
 is  it  between  Goodness  and  the  Will.     But  if  we  fpeak  of  un- 
 created Good,md  of  a  created  Will,  then  Good  is  infinitely  ante- 
 cedent to  that  Will.      But  the  Will  which  is  created*  hath  a 
 nature  fuited  to  it  •,  and  fo  the  notion  of  Excellency  and  Good- 
 nefs  is  naturally  in  our  efiimative  faculty,  and  the  relifh  of  it, 
 *  •  ox  complacency  in  it,  is  naturally  in  the  Will,  fo  far  as  it  is 
 not  corrupted  and  depraved.    As  if  I  knew  a  man  that  had 
 the  wifdom  and  virtue  of  an  Angel,  my  eftimation  calleth  him 
 Excellent  and  Good,  and  my  Will  doth  cowplacentially  cleave 
 to  him,  though  I  mould  never  look  to  be  the  better  tor  him 
 my  felf :  or  if  I  oncly  heard  of  him,  and  never  raw  him,  or 
 were  perronally  beholden  to  him. 
 Dcus    eft  fummum       That  God  is  thus  infinitely  Excellent  andGood,  the  Goodnefs 
 Bonum,   fupra  om-  0f  his  Creatures  proveth :    for  all  the  goodnefs  that  is  in  Men 
 SSSems^S  a»d  A»gds>  Effc  and  Heaven,  proceedeth  from  him     If 
 qiod    cuneh    expe-  tncre  be  any  Natural  Goodnefs  in  the  whole  Creation,  there 
 cunt,  cum    ipfe   fit  muft  be  more  in  the  Creator:  If  there  be  any  Moral  Goodnefs 
 plena;    pcrfea.onis ,  jn  ^en  anc|  Angels,  there  muft  be  more  in  eminency  in  him  : 
 
 ^*£37ftt For  he  can  make  nothin& b€tter  than  himfd$  nor  &ive  to 
 
 rAmor  Divinus   fuic  creatures  what  he  hath  not. 
 
 caufa  fadionis  mun-  £.  19. The  Goodnefs  of  the  firfi  Being  confiftingin  this  infi- 
 di,  &  originis  om-  nixe  Ferfellion  or  Excellency,  containeth nns Happinefs,  bk  Ho- 
 nium return,   id.ib      jintf    mdhis  Love or Benignity. 
 
 Sdem  Dcus  cT-  f.  ™.  The  HAF F INE S S  of  the  firfi  Being  confilhth, 
 fabonomm:  Male-  1.  In  his  BEING  HI MS  ELF.  2.  In  bis  KNOWING 
 rum  autem  omnium  HIMSELF.  3.  In  his  LOVING  andENJOTING 
 non  caufa.      Idem  dc  HI  MS  ELF. 
 
 d/u's  fi  Vim  fpeftes,  The  moft  PCr^ct:  BeillS  muft  needs  beJhe  moft  HaPP}\  and 
 valcatidnnus,  fi  de-  that  in  Bewg  rpto  fo  * *,  fo*  ownF  trfeihon  being  his  Happi- 
 eorem  forrrofifllrus,  ?/<"/*.  And  as  Knowledge  in  the  Creature  is  both  his  Ferfeaion 
 fi  viram  immorralis,  and  Vdight,  fo  the  tranfeendent  Omnifcience  of  the  Creator 
 den.que  fi  virtutcm  muftneeds  be  both  part  of  his  Perfection,  fasdiftinguifhed  by 
 pradtanc.flimus     eft.  •    j     \        jr    1    rr   ■  1  n    1   t-     r 
 
 AmUt  d?  Mm.c.6.     our  narrow  minds/  and  luch  felicity  as  may  be  caned  Ew;/- 
 
What  thkCaujc  is,  in  itfelf.  That  it  is  God.  2  5 
 
 nently  his  Delight,  though  what  God's  Delight  is  we  know  not  Ecus  eft  Aftus  illii 
 formally.  KndisLoveoiCmplacency  is  the  perfedive  ope-  1™0£M0^"  & 
 ration  oif  the  WiU^  and  io  of  the  Humane  Nature  iy  Mm,  and  »ternui.AtqucDeudi 
 is  his  higheft,  final,  and  enjoying  ads,  of  which  a\]  Goodnefs  animal  (■!!•'&  xrer- 
 is  the  object  i  fo  there  mull  be  (omcthing  m  the  Perfection  nura  &  ^.iflamiiii- 
 ofthefiritCaufe,  chough  notformalty  chefcme  with  Lm  hi  *?«*««    Vica 
 
 f   i'       ii    i         i       *      li    .  i  i        i£  ul  &  ivum  con- 
 
 Man,  yet  emnentfyio called,  as  knowabje  to  us  by  no  other  tfnu,m  &  pcrpctUJm 
 
 name.     And  this  complacency  mull  needs  be  principally  in  Deo   fuppetit :    eft 
 
 Himfelf,  becaufe  He  him  fit  is  the  Infinite  and  oncly  Primi-  cnim  hocDcus./;^. 
 
 tive  Good  i  and  as  there  was  primitively  no  Good  but  Hun-  Metafbyf* 
 
 fclf  to  Love,  fo  now  there  is  no  Good  but  derived  from  Him, 
 
 and  dependent  on  Him.   And  as  his  Creature  ("of  which  anon) 
 
 y  obliged  to  love  Him  raofr,  fohe  mull  needs  be  moft  amiable 
 
 toHimfelf.    Self-love  and  ftlf-ejteem  in  the  Creature  may  be 
 
 inordinate,  and  therefore  called  Tride :    but  it  is  impoillble 
 
 that  infinite  Goodnefs  it  felt  can  be  over-valued  or  over-loved 
 
 by  Himfelf  or  by  any  creature. 
 
 tf.2i.  The  HO  LlNESSofthefirft  Being confijleth,  J.  In 
 his  feparation  from  all  creatures;  by  that  Tranfdndency,  which 
 wakcth  hint  their  end.  2.  In  the  [pecial  Perfection  of  his  WILL, 
 which  willeth  and  hath  complacency  in  that  alone  ad  extra, 
 which  is  agreeable  to  his  per  Jed  Nature,  and  infinite  Wifdom. 
 l.Andjo  being  the  Fountain  andFxuk  of  Moral  Goodnefs  to  the 
 Kational  Creature. 
 
 The  Holinefs  of  Man  conflfteth,  i.  In  his  feparation  from 
 common  ufes  unto  God.  2.  In  the  Rectitude  of  his  WiU,  as 
 habitually  thus  inclined  and  bent  to  Moral  Good,  and  hating 
 evil.  3.  Whereby  it  \s  conform  to  the  governing  I Fill  of  God. 
 And  hence  we  may  learn  what  Holinefs  is  in  God,  though 
 not  formally  the  fame  with  that  in  Man. 
 
 £.22.  The  Benignity  and  Love  ofthefirfl  Being  xhxEjfence 
 or  Nature,  as  inclined  to  complacency  in  all  created  Good  -■> 
 and  to  benevolence  or  doing  good  to  creatures,  freely  and  agree- 
 ably to  his  infinite  Wifdoni. 
 
 The  Love  of  complacency  to  all  created  Good,  is  necejfary 
 in  God,  fuppofing  the  continued  exigence  of  that  created 
 Good,  which  is  the  object.  Eut  it  is  not  necetfary  that  fuch 
 created  Good  do  continually  exiit.  The  Love  of  Benevolence 
 is  alfo natural  to  God  in  thisfenfe,  that  it  is  his  natural  per- 
 fection as  itfpefting  the  Cr.ature  to  be  uftel  agreeably  to  his 
 
 E  pei  feet 
 
2$  What  this  Canje  isy  in  itfclf.  That  it  is  God. 
 
 perfect  wifdom  ;  but  the  excrcifeofit  is  not  neceffary,  be- 
 caufe  the  being  or  felicity  of  the  Creature  is  not  necelTary  \ 
 but  it  is  acled  trcely,  according  as  the  infinite  wifdom  fecth 
 it .  fit,  as  to  thofe  Ends  to  which  all  Creatures  are  but  the 
 Means. 
 
 £.  23.  The  firfl  Being  muft  needs  be  the  onely  ultimate  end  to 
 _  _      him  ft  If,  Co  far  as  he  may  te'faid  to  intend  an  End. 
 
 remia<  creatrix  utiq;  ^°"  c*°™  not  ^tenaerepnem  in  defectiveneis  and  lmper- 
 Potenda  jure  fupcr-  feftion  as  the  Creature  doth :  He  wanteth  nothing,  nor  is  lie 
 eruinet  eo  ipfo  vel  in  via  as  to  his  felicity.  But  eminently  he  may  be  faid  to  in- 
 maxirne  quo  crcarir.  tencj  au  £nc}5  as  ]ie  maketh  one  thing  a  means  to  produce  or 
 ma:fl&pStoem  attain  another,  and  doth  nothing  dilbrdcrly  nor  in  vain,  but 
 ixps  &  experimur  &  ordereth  all  things  in  infinite  wifdom.  He  is  not  wanting^ 
 dxmus.  claudian.  but  enjoying  his  end  at  all  times,  even  in  the  midlt  of  his  ule 
 Mammrt.  de*Anim*  0f means.  To  his  eflential  Goodnefs  and  Bleifednefs,  there 
 Statu.  .  1.  cap.  15.  -s  nQ  mcanS5  nothing  is  capable  of  the  honour  of  contributing 
 when  1  confides  that  t0  it<  But  his  mn  is  tne  Beginning  of  all  derived  Beings,  and 
 'if  you  joyztlferitoa*-  nis  Wl^  is  tne  ahiiaafe  End  of  all.  He  is  pleafed  to  make  and 
 other,  a  Ihird  above  order  all  by  his  power  and  wifdom,  and  he  is  pleafed  in  all 
 it  r  and  then  place  an-  things  as  £b  made  arid  ordered.  The  complacency  of  his 
 °Lber  ,r*  lhidrdLVS  wiU  thenis  the  ultimate  end  of  all  his  works,  as  the  Glory 
 %t \  conilyned 'and  ofhis  own  Power,  Wifdom  and  Goodnefs  fliineth  111  them. 
 founding  together,  do  And  though  Complacency,  or  Fleafednefs,  ox  Will,  be  not  for- 
 tonftitute  one  entire  mally  the  fame  in  God,  as  in  us,  ^et  fomething  eminently 
 Harmony,  which  go-  t|iere  1S  m  n;m  which  under  this  Notion  we  muft  conceive 
 verns    and    compa-      r  „    1  ^        r 
 
 feth    all  the  foundt,  o£>  ™dcxP*&'         0.  t'\  .       „  .  ■ 
 
 •which  by  an  or  ima-  $-H-  i^Pofie,  Scire,  Velle,  the  operative  Tower,  Under- 
 gmation  can  at  oue  flanding  and  WiUofGod,  according  to  their  Perfection,  Called, 
 be  joyned  together  in  his  Omnipotency,  Omnijciency  and  Goodnefs,  by  which  he  is 
 Tbf'i  Twnod™but  Max!m^,Sapienti(Iimus,Optimus>^^W/rK^t^  in- 
 thinlf  a  fi?,uficant  teliigille  and  certain  Trinity  in  Unity,  v'u.  In  the  Unity  of  Ef- 
 Emblem  of 'that  fu-  fence  there  is  this  Trinity  of  Trhtciples  or  faculties,  as  they  may 
 preme  and  incompre-  be  called  from  the  manner  of  imp  erf  ell  man,  but  deferve  ahifher 
 henfble     Three     in  namein'God. 
 
 S/^^X  * 25-  &<  *&»<*  *®*i*  not  the  Genus,  andthefe  three  the 
 the  whole  Mach'ne  of  SpecieSj  nor  is  it  the  Totum,  and  the fe  three  the  Parts  V  nor  is  it 
 the  World,  wiih  all  rfSubftance,  of  which  the  fe  three  are  Accidents;  but  they  are 
 its  included  parts  in  a  likg  the  Effential  faculties  in  Man,  which  are  one  with  the  Soul 
 rfafLi,  q£SKS  ^Ejjence,  but  are  not  one  and  the  fame  Faculties,  but  truly  di- 
 The  Divifion  Vio-  filH"  (  whether  it  be  Really,  formally,  or  Relatively  and  Veno- 
 ift.  pag,  17.  minatively 
 
U  tat  thh  C.utfe  h  3  //;  Ufclf.    7  hat  it  is  Cod  3  7 
 
 )  onely):  Gcrls  Tower  or  Omnipofenxy  is  not  formally 
 the  fame  f quoad  conceptum  objectivum  J  w.th  his  Und 
 i\md  Wifdom,    r.or  ibis  the  fame  ivith  his  Will  and 
 
 Goodnefsj  they  are  at  three  effintral Principles,  and yet  $u\ 
 
 e,  and  fc  one  G  I.  A".  1  h  itpart  ofGod  that  is  Ormpo- 
 tent,  andfatt  that  is  Ontnifcient,  and  fan  that  jfGooch  oir 
 pottft  iiitelligit  &  vulr  :  lut  thk  whole  Godhead  it  Otinv{\- 
 potent,  the  whtde  Olhnilcient,  and  the  whole  is  Good,  or 
 Ton-tr^  JViftlom  and  Gcodnefi  it  fell  '•  Tettacb  ofthefe  Notions 
 by  it  I  1  is  not  a  total  or  fill  vxprcffion  of  the  whole  p. . 
 
 Cuon  of  the  V.  it). 
 
 Therefore  we  mud  neither  confound  the  e&eiitia]  Princi- 
 ples in  God,  nor  divide  the  Eilence.     The  Omnipoteney  is  as 
 one  feculty,  the  Undemanding another,  and  the  Will  another  , 
 but  the  Godhead  and  Eilence  oft  htm  all  is  one,  the  Glory 
 equal,  the  Majtfty  co-eternal.    Such  as  the  Power  is,  fuch  is 
 the  Underihnding,  and  fuch  is  the  Will.    The  Totver  uncrea- 
 ted, the  Vnderfianding  uncreated,  and  the  Will   uncreated. 
 The  Tower  incompreheniible,  the  Vnderlranding  incomprc- 
 henfible,  and  the  Trill  incomprehenfible.     The  Tower  eternal, 
 the  Vnderftandhtg  eternal,  and   the  Will  eternal.     And  yet 
 there  are  not  three  eternal  Gods  or  Eifences,  but  one  Eter- 
 nal', nor  three  Incomprehenlibles,  nor  three  Uncreated,  but 
 One.    The  Tower  is  God,  the  Vnd:rfianding  is  God,  and  the  The  Keafa  why  the 
 Will  is  God:  and  yet  there  are  not  three  Gods,  but  one  God.  Heathens  made  Gods 
 So  then,-  there  is  One  Power,  not  Three  Powers j  Onelln-  *f  fciyal    Virtues, 
 derlranding,  not  Three  Underftandmgsi  One  Will,not  Three  ytltltsZme  t$ 
 Wills.     And  in  this  Trinity,    none  is  induration  before  or  eminent  in  God>  and 
 after  other,  none  is  greater  or  kfs  than  oJier  ^  but  the  whole  by  adoring  tbcmy  moi 
 three  Principles  be  co-eternal  together,  and  co-equal.     So  lv0'lld,  ban  to  love 
 that  in  all  things  as  aforefaid  this  Unity  in  Triuity,and  Trinity  g*nc  'j^nf/  p-eta! 
 in  Unity  is  to  be  acknowledged  as  undeniable  m  the  light  of  Virtu*,  tides  confe- 
 Nature,  and  to  be  adored  and  worfhipped  by  all.  cratur  mana  :    qua- 
 
 Andbecaufe  of  the  Unity  of  the  Eilence,  thefe  Time  may  J^010^?!  R  m* 
 he  predicated  in  the  Concrete  of  each other,  but  not  in  the  ^  fun"  « SlU^uI 
 JtLftra&i  becaufe  of  their  formal  diverhty.  And  To  it  may  be  habcam  (habencao- 
 Cud,  that  the  Power  is  an  Underihnding  or  wife  Power,  tern  orrnes  boni  ) 
 and  the  Understanding  is  an  Omnipotent  Undaftanding,  and  ^5]p«i  'JL8?™* 
 the  Will  a  rnoft  Wife  and  Omnipotent  Wjl^  and  the  Power  t&t.Ctcc?^e  UztV* 
 a  Good  and  Willing  Power  :    but  not  that  the  Power  is  the  ;»,  M/>. 
 
 E  2  Under- 
 
What  this  Caufe  is,  in  itfelf.  That  it  is  God. 
 
 Under/landing,  and  the  Underftanding  the  Will,  or  the  Will 
 is  the  Power  or  Underftanding. 
 
 So  as  to  their  Order ,  the  Tower,  as  in  it  felf  confidefd,  as 
 an  Active  Vital  Power,  is  firft  in  our  conception,  and  doth 
 as  it  were  act  by  the  Underftanding,  and  the  Vnderftand- 
 ing  by  the  Will,  and  in  execution  Co  go  forth  with  the  Will^ 
 that  the  effect  is  immediately  to  be  afcribed  to  it. 
 
 $.26.  Though  all  the  Divine  Faculties  or  Principles  are  ad- 
 umbrate (  or  made  manifeft )  in  the  Creation  or  Frame  of  the 
 world,  yet  the  Omnipotency  is  therein  to  us  mofi  eminently 
 apparent. 
 
 It  is  infinite  Wifdom  and  infinite  Goodnefs  which  fhineth  to 
 us  in  this  wonderful  Frame  .  But  we  firft  and  with  greateft 
 admiration  take  notice  of  the  Omnipotency.  To  confider  the 
 innumerable  number  of  the  Orbs,  the  multitude  of  the 
 Fixed  Stars,  which  may  be  called  fo  many  Suns,  and  to  think 
 of  their  diftances,  magnitude,  powers,  orders,inrluences5  com- 
 munications, effects,  Sec.  and  how  many  millions  of  theft, 
 for  ought  we  know,  there  may  be,  befides  thofe  which  are 
 within  our  fight,  even  though  helped  by  the  moft  perfect 
 Telefcopesi  it  ftriketh  the  Soul  with  unfpeakable  admiration 
 at  the  Power  that  created  and  maintameth  all  this.  When 
 we  think  of  the  unconceivable  rapid,  orderly,  perfect,  con- 
 stant motions  of  all  thefe  Orbs,  or  at  leaft  of  the  Planets  and 
 circumjacent  bodies  in  every  Vortex  :  All  thefe  thoughts  do 
 make  the  Deity,  or  firft  Being,  to  be  juft  to  the  mind  as  the 
 Sun  is  to  the  eye,  the  moft  Intelligible  of  Beings,  butfo  In- 
 comprehenilbJe,  that  we  cannot  endure  to  gaze  too  much  or 
 near  upon  his  glory. 
 
 $.27.  Whether  the  whole  world  be  animated,  or  inanimate: 
 Whether  the  whole  have  one  conftitutive  Soul  or  not :  Whether 
 each  Orb  have  its  particular  Soul  or  not,  are  things  unrevealed> 
 and  beyond  the  Certain  knowledge  of  the  natural  mind.  Bvtit 
 is  certain  that  the  firft  Being  is  not  the  proper  conftitutive  Form 
 or  Soul  of  the  world;  but  yet  that  he  is  much  more  to  it  thanfuch 
 a  Form  or  Soul,  even  the' total,  perfed  firft  Caufe  of  all  that  it  *j 
 and  hath,  and  doth. 
 
 He  is  not  the  conftitutive  Form  or  Soul  of  the  Univerfe,  fas 
 it  feems  -Cicero  with  the  Academickj  and  Stoicks  thought) 
 hecaufe  then  the  Creator  and  the  Creature  fhould  be  the  fame: 
 
 or 
 
What  this  Cauft  is,  in  itfilf.  7 hat  it  is  God.  29 
 
 or  clfe  the  Creature  fhould  be  nothing  but  dead,  paflive 
 matter  ;  and  then  Man  him(i.!f,  who  knoweth  that  he  hath 
 a  Soul,  would  cither  be  God,  (  which  his  experience  and  the 
 confciencc  of  his  trailty  forbiddcth  him  to  imagin  )  or  elfe  he 
 fhould  be  a  Creature  more  noble  than  the  Univerfe,  ot 
 which  hcisiofmalla  part,  (  which  his  reafbn  forbiddeth 
 him  aHo  to  believe. ) 
 
 But  yet  that  God  is  much  more  to  the  world  than  a  con-  Fas  autem  nee  eft, 
 ftixv.tivc  Soul,  is  undeniable,  becaufe  he  is  the  creating  Caufe,  nee    unquam     Bur, 
 which  is  more  than  a  confiitutive  Caufe  :    and  his  continued  «Wam  n.fi    uul- 
 caufation  m  its  prelervation,  is   as  a   continued  creation ;  mm  qUj  cffct  opti. 
 As  in  Man,  the  Soul  is  a  dependent  caufe,  which  can  give  no-  mus.    cccr.  tk  Vnt~ 
 thing  to  the  Body  but  what  it  hath  received,  nor  act  but  as  vtrf.p.i6f% 
 it  is  a&cd  or  impowercd  by  the  rirft  efficient.    And  therefore 
 though  we  call  not  God  the  Soul  of  Man,  becaufe  we  would 
 not  io  dishonour  him,  nor  confound  the  Creator  and  the 
 creature,  yet  we  all  know  that  he  is  to  us  much  more  than 
 the  Soul  of  Souls,  for  in  him  we  live,  and  move,  and  have 
 our  being.    So  alfb  it  is  as  to  God's  caufation  of  the  Being, 
 Motion  and  Order  of  all  the  world.     God  is  incomparably 
 more  to  it   than  its  Form,  as  being  the  total  fir  ft  Caufe  of 
 Form  and  Matter.     To  be  the  Creator  is  more  than  to  be 
 the  Soul. 
 
 £.28.  ihe  glory  of  all  being,  aft  ion  and  order  in  the  creatures, 
 is  no  left  due  to  God  when  he  mrkgth  by  means,  than  when  he 
 rvorl^th  by  none  at  all. 
 
 For  when  no  Means -is  a  Means,  nor  hath  being,  aptitude,  See  Theophll,  Ami- 
 force  or  efficacy,  but  from  himfelf,  he  onely  communicateth  ^B   p^zt  (frw- 
 praife  to  his  creatures,  when  he  thus  ufeth  them,  but  giveth  lHg  '  J}'at    b'y    Gojs 
 not  away  the  leait  degree  of  his  own  intereft  and  honour  :  Velce    fpea#ng    to 
 for  the  creature  is  nothing,  hath  nothing,  and  can  do  nothing  Adam   «  man:  hit 
 but  by  him  :    It  ufeth  no  ftrength,  or  skill,  or  bounty,  but  Son' 
 what  it  firft  received  from  him  i  therefore  to  ufe  fuch  means 
 can  be  nodifhonour  to  him,  unlefs  it  be  adifhonour  to  be  a 
 communicative  Good.      As  it  is  no  difhonour  to  a  Watch- 
 maker to  make  that  Engine,  which  fheweth  his  skill,  inftead 
 of  performing  all  the  motions  without  that  little  frame  of 
 means  :    But  yet  nofimilitude  will  reach  the  cafe,  becaufe  all 
 creatures  themfelves  are  but  the  continued  productions  of 
 the  Creator's  will  v  and  the  virtue  which  they  put  forth,  is 
 
 E   3  nothing 
 
20  What  this  Cakfi  is.  in  itfclf.  That  it  is  CocL 
 
 nothing  but  what  God  pntteth  into  than.  And  he  is  as  ncer 
 to  the  effect ,  when  he  workcth  by  means,  as  when  with- 
 out. 
 S".c  P'/j/fljCum  dc  Deo        tf.2p.  Thole  that  call  theft  three  faculties,  or  Frinciples 
 loqui  effet  anjmaws,  jn  \jJe  jylvine  Eficnce ,  by  the  name  of  three  Hjpftaft!,  or 
 
 djeerc  Qujf  fis'  n°"  Ferfons,  do  feem  to  me  to  fpea^lefs  vnamly  than  the  Schools, 
 eft  aulas :  hoc  loiUm        ,  ■>       \        J  . .    -  U ■     \-  L  K  j       r  ±1  i 
 
 de  Deo  fciefls,  quod  **ho  c<lU  L  Deum  feipium  mtelhgentem  J  wt    lather,  and 
 
 fciri  Qualis  Cul  -ab  [[Deum  ut  a  fe  intellectum]  the  Son,  and  [[Deum  a  feama- 
 
 hominenon  poiTitjfo-  turn  ]  lbs  Holy  Ghofi.     For  that  in  God  which  is   to  be  con- 
 
 lob  vero  ei  fim.lii-  cnvef{  0f  w,  by  Analogy  to  our  ejfential  faculties,  is   with  Lfs 
 
 ™ium  fepcdt  & !  per  [propriety  called  [an  Hyfoftafs  or  ferfo*]  than  that  which 
 
 cj,s  fimilicudinciivi-  **  to  be  conceived  by  w^  in  Analogy  to  our  actus  fecundi,  or 
 
 am  fermeni   fuo  at-  reCiptionS. 
 tollcndo  fe  ad  com-       f   ^o.  An£  tj,0fe  f^M  fP),  ty  firft  faulty  ,  Omnipotency, 
 
 prchcnhbdia  pacctc-  eminently  appearing  in  the  frame  of  Nature ,  w*y  therefore 
 at.    Nam  Deus  qu-i    ,     r  .  .        J     rr       n  b  J  J  ">       J  J 
 
 prima  Caufa  eft,unus  be  [aid  to  be  fpeciauy  therein  perfonated,  or  denominated,  the 
 omnium  princcps  &  Creating  Ferfon,fp:ak^  nothing  which  derogateth  from  the  ho- 
 origo  eft.  Kicfupcr    vour  of  the  Deity. 
 
 abundant!   fafcundi-       f  ^   Though  we  cannot  trace  the  veftigia,  the  adumbra- 
 MemcS.H,c  *fr*  ȣ^s  tf  ** <  Trinity  in   Vnity    through    the 
 mens  que    *£<  vo    ww«e  Body  of  Nature  and  Morality  \  becai.fe  of  the  great  de- 
 cat.;r ,   qua  patrem  bility  andnarrowmfs  of  oir  Minds  \     let  is  it  fo  apparent  on 
 infpicit,  plenam   fi-  the  firji  and  moji  notable  parts  of  both,  as  may  make  it  exceed- 
 mil  tudinem     fervat   •      proiane  tjjat  jt   runneth  in  perfect  nuthod  through  them 
 ah;  ij  our  understandings  were  but  able  to  \olow  andcompre- 
 hend  that  wonder  full  method  in  the  numerous  minute  and  kfs 
 difcernable  particulars. 
 Nulla  gens   eft  tarn       I  mall  now  give  no  other  infhnce,  than  hi  two  of  the 
 i  nmanf.xra  neq;  tarn  moii  noble  Creatures.    The  Soul  of  Man,  which  is  made  after 
 ferrea,  quae  non  en-  qocjs  imag"£  •   from  whence  wTe  fetch  our  firft  knowledge  of 
 EL-um'haberc  deccar'   nnT>>  hath  m  t\\Q  unity  of  a  living  Spirit,  the  three  forefaid 
 tamen habendum  fci-  faculties,  of  vital  and  executive  Fower ,  V 'nderji ending  and 
 at.  Cicero  i  de  leg*        Wti},  which  arc  neither  three  (pedes,  nor  three  parts,  nor 
 three  accidents  ot  the  Soul :  But  three  Faculties  certainly  fo 
 nr  diftiudf,  as- that  the  Acts  from,  whence  they  are  denomi- 
 nated realy  differ,  and  therefore  the  faculties  differ  at  leaft 
 in  their  Virtual  Relation  to  thole  ads  ,  and   fo  in  a  weil- 
 Omnibus  jnnatura,  &  grouncjcd  denomination.    To  underftand  is  not  to  will :  for  I 
 T\V Dcos^Uan  de  underitand  tnat  which  I  have  no  will  to,  even  againlt  my 
 Nj.Dw.  will  (for  the  Intellect  may  be  forced^  ;   Therefore  the  fame 
 
 Soul 
 
If  hut  this  Caitfi  is0  in  itfclf.  7 hat  it  is  Cod.  3  r 
 
 Soul  hath  in  it  the  virtue  or  pwtt  both  of  under  Handing  and 
 
 veiling,  and  fo  of  executing  :  which  are  denominated  trom  XulIa  pens  ram  fcra 
 
 the  tffcrtni  ads  which  tluy  relate ....     The.e  is  (oinc  Rca-  X'"l" 
 
 rtues,  or  tacultiesot  the  real  difference  pin;o,/<fa»  1  . 
 
 rn the  ads.  ^  Dicnt  Stoic.  DBUM 
 
 So  m  tl'.e  Sun,  and  all  the  superior  Luminaries,  there  is  hi  cOc  animal  immorta- 
 
 unity  of  their  Kllcnce,  a  Trinity  of  Faculties  qr  Powers,  lc>  atonal* ,  pcr- 
 
 1 .  A  wiKtftrtw,  *.C«le{atiiva ,  caullng  wirm,  fa**  „  , ,m  *  bcatum  ^ 
 
 ,,         '  ~,       ,  en*.-  1  11  malu  omni  rcmoufli- 
 
 and  iftrt.    The  doctrine  or  Mctf/OH  is  much  improved  by  our  mum,providemifl  fua 
 
 lite  Philolophers :  when  the  doctrine  of  Light  and  Heat  art  mundum  &  qtuefuoc 
 io  alfo,  and  vindicated  from  the  rank  of  common  accidents  jj1  mundo  admini- 
 and  qualities,  the  nature  of  the  Luminaries  and  bfFire  will  J*Jjj^  Tncab  illi^0" 
 be  alfo  bitter  cleared;  The  Sun  is  not  to  thefe  Powers  or  man2E  fornMr  /in^" 
 Acts,  cither  a  Garitf,  aTot;-.w/,  or  a  Subjeciuw.  It  is  not  one  menta  :  Casterunt 
 part  of  the  Sun  that  movetb,  and  another*  which  ilunrinateth,  eile  opiheem  immen- 
 and  another  which  Ibf/imfc ;  But  the  witofc  Sun  ( if  it  be  £  huJ<«  V"*  fict:c 
 wholly  Fire  or  aethereal  matter )  doth  wove,  the  whole  ^m^^Lae^rT\TzcnlZ^mp?z, 
 nateth,  and  the  whole  doth  frfirt  :  And  Motion ,  Lfg/jf  and  (wiW)  ^4. 
 H^zr,  are  not  Qualities  inherent  in  its  But  Motion,  IIlu-  1  bad  ratbtr  believe  all 
 mination  ,  and  Calefacriou,  are  Acts  flowing  immediately  the  fables  in  the  Le- 
 
 horn  its  ElTcnce  as  containing  the  faculties  or  powers  of  fuch  &nsiy  rj^udy  *lc»- 
 r  °  r  ran,tb.tn  that  this  uni- 
 
 W  t't  1  11  r  i        l       r    ^t      r   i  i    ""/^   F™W  **  »'"> 
 
 He  that  couid  write  a  perfect  method  of  Phylicks  and  out   a  m'mde.    Lord 
 
 Morality,  would  fhew  us  Trinity  in  Unity  through  all  its  Vcrulam,EiTay  16. 
 
 parts  from  firit  to  laft.  But  as  the  Veins,  Arteries,  and  Nerves,  mujcj  dc  Diis  prara 
 
 the  VelTels  of  the  Natural,  Vital,  and  Animal,  humours  and  fentiunc:     id    enim 
 
 ipirits,    are   eaiily  difcer  liable  in  their  trunks  and  greater  viticfo  more  effici  fo- 
 
 branches,  but  not  fo,  when  they  are  minute  and  multiplied  *?!    °m"es  catren 
 
 ^       r      1     r   •         •       1       v/    1      i  e"c  Vim   &  naturam 
 
 into  thoufands,  fo  is  it  111  this  Method.  divlnnm  arbitrator. 
 
 But  I  mult  delire  the  Reader  to  obferve,  that  though  I  Necvero  id  cotlocu- 
 
 here  explain  this  Trinity  of  Active  Principles  in  the  Divine  tio  hominum  auc  con- 
 
 ElTence,  which  is  fo  evident  to  Natural  Reafon  it  felf,  as  to  **£*  .^^  \   nofj 
 
 b:  part  all  controVerfie  h  Yet  whether  indeed  the  Trinity  of  ionfirmata?'non  l°e- 
 
 Hypollafes  or  Peifons,  which  is  part  of  the  Chriitian  Faith,  gibiu :  Omni  autcm 
 
 be  not  fome what  diftinct  from  this,  is  a  queftion  which  here  »n  re  confenfio  om- 
 
 I  am  not  to  meddle  with,  till  I  come  to  the  fecond  part  of  nium  Scm,um   Le* 
 *u      t-  r       v  r        j  l    I       1  nature  piitanda    eft. 
 
 the  Treatik  :  Nor  is  it  my  purpofe  to  deny  it,  but  only  to  Cict.t  Tufc«taH.  5^ 
 
 /.   I.  p.    *lO. 
 
 Ccfarius,  and  feme  other  of  the  Ancients,  make  the  Image  of  God  on  Man  to  be  hit  NatnraEpcr~ 
 /({lions,  and  bit  fimilitude,  to  bt.hu  moral pe  fc tt  om, 
 
 pre- 
 
3  a  Of  COD  as  RELA  TED  to  his  Creatures  : 
 
 prepare  for  the  better  under/landing  of  it.   Of  which  more 
 hull  there  afterward  be  faid. 
 
 £.33.  Andthus  all  Creatv.res,  and  efpeciajiy  our  fc Ives,  de- 
 clargjii  at  there  is  a  fir  ft  Being  andCav.fe  of  them  all,  who  is  a 
 Svbftance,  Life^  a  Spirit,  or  Minde,  an  Active  Fewer,  Under- 
 fianding  and  Will,  prfell,  eterna.ll,  independent  and  felf-fuffi- 
 cient,  not  compounded,  not  pajjibh\  not  mutable,  corruptible  or 
 mortal! ,  Immenfe,  Omniprefent,  hicomprchenfible ,  only  One, 
 Omnipotent ,  Omnifcient,  and  moft  Good,  moft  Happy  in  Being 
 Himfdf,  in  Knowing  himfelf,  and  enjoying  him ;  moft  Holy, 
 tranfeending  all  the  Creatures ,  of  a  V  erf  ell  WiU ,  the  foun- 
 tain of  all  Morall  Good,  Love  or  Benigne :  having  a  Trinity  of 
 ejjential  Tranfcendent  Principles,  in  unity  of  EJfence ,  which 
 have  wade  their  adumbration  or  appearance  on   the  World, 
 whereof  though  he  be  not  the  conftitutive  form  or  Soul,  He  is 
 to  it  much  more  i  the  firft  Efficient ,  JJirigent ,  and  ultimate 
 final  Caufe  of  all:    that  is  ,  THERE  IS  A  GOD. 
 
 CHAP.  VI. 
 
 Of  COD  as  RELATED  to  his  Creatures  :  efpecialfy 
 to  Man.  And  I.  as  his  OWNER. 
 
 PAffing  by  all  that  is  doubtfull,  and  controverted  among 
 men  truly  Rational,  and  taking  before  me  only  that 
 which  is  certain,  undenyable,  and  clear,  and  wherein 
 my  own  Soul  is  pad  all  doubt,  I  fhall  proceed  in  the  fame 
 method  fecv.ndum  ordinem  cognofcendi,  non  effendt.  The  word 
 X«i  the  proofs  of  the  ^OD]  doth  not  only  fignirje  all  that  I  have  been  proving, 
 Betty,  and  of  Provi-  VIZ»  The  perfect  nature  ci  the  nrit  Caule,  but  alio  his  Rela- 
 dence  tit  Urge  in  Ci-  tions  to  us  his  Creatures :  And  therefore  till  I  have  opened 
 cer dc aac. Deor. lib.  and  proved  thofe  Relations,  I  have  done  but  fart  of  my 
 2.  by  Baibus.  WQrJ^  tQ  prQve  tha£  THERE  IS  A  GOD. 
 
 £.  1.  GOV  havingpoducedMan(and  all  the  World)  by  his 
 Tower,  Under  ftanding  and  WiU,  is  by  immediate  refultancy 
 Related  to  him  as  his  CREAlOR. 
 
 Though  he  made  his  Body  of  pre-exiftent  Matter ,  yet 
 was  that  Matter  made  of  nothing-,  and  therefore  God  is 
 
 properly 
 
Fffecially  to  A  Lift.   And  \.  as  Lis  OWNER.  39 
 
 properly  Mans  CREATOR,  and  not  his  Fabricator  q 
 And  a  CREATUR]  which  inferretj 
 
 Correlate,  a  CREATO  -  Son  doth  i  Fathci 
 
 tlk  Gods  rirft grand]  nto  Man,  whl 
 
 no  caufe  to  |  it,  but  his  actual  I    «,  vvhic! 
 
 ftoidamentvm. 
 
 $.2.  Ihis  Grand  frhne  Relation,  ittfemtk  a  frmity  of 
 Grant  I  [hat  God  is  our  OWNER?  our  RVl 
 
 and  our  BEKEFAClOR?  of  which  w:  arc  r.oiv  to  fpeak^hi 
 order. 
 
 That  tiled  Three  arc  juftly  diftinguifhal  from  each  other, 
 is  pail  doubt  to  all  that  underftand  what  is  meant  by  the 
 terms.  An  Owner  as  Inch  is  not  a  Ruler  or  BenefaCtor?  a 
 Ruler  as  fuch  is  not  an  Owner  or  a  Benefactor.  •  A  Bene' aim 
 asfuchis  neither  an  Owner  uotzRulcr.  And  the  enumera- 
 tion is  fufficient ;  All  humane  affairs,  or  actions  of  conveife 
 and  fociety,  belong  to  Man  in  one  oi  thefe  three  Relations, 
 or  liven,  as  are  fubordinate  to  them,  and  meer  dependents 
 on  them,  or  compounded  or"  them.  They  are  in  Some  re- 
 flect the  Genera?  aiitl  Hi  fome  as  it  were  the  EA m.  i  o!  all 
 other  Relations.  And  from  the  manner  of  men,  they  .  e  ap- 
 plyed  to  God ,  with  as  much  propriety  of  fpeech  ,  as  any 
 terms  that  man  can  ufe  concerning  him.  And  he  that  could 
 draw  a  true  fcheme  or  method  of  the  Eody  of  Morality 
 for  Theology,  for  all  is  one  with  mejj  would  reduce  all  the 
 dealings  of  God  with  Man,  which  are  fubfequent  to  the 
 fundamental  Act  of  Creation,  to  thefe  three  Relations-?  and 
 accordingly  diftinguifh  of  them  all :  Yet  in  the  M;xt  alls? 
 (as  molt  are  fuch  J  diitinguifhing  only  of  the  compounding 
 Elements  ( I  mean,  the  intercft  of  thefe  three  Relations,  as 
 making  up  the  fcveral  actsj 
 
 £.  3.  A  full  Owner  or  Yro^rietor?  ti  called  Dominus  in  the 
 firitlefi  fenfr?  and  is  one  that  hath  a  Jus  poilidendi,  difpo- 
 rendi,  &  utendi  ?  a  right  of  having  or  foffejpng?  difpoling  and 
 ufing,  without  any  copartner?  orjuprior  Frofrietor?  to  rejtrain 
 him. 
 
 The  meaning  is  better  known  by  the  bare  terms  of  deno- 
 mination, through  common  ufe,  than  by  definition.  We 
 know  what  it  meaneth,  when  a  man  faith  of  any  thing,  It 
 w  mine  own :  There  are  defective  half-prcprieties ,  of  Co- 
 
 E  partners^ 
 
34  Of  GOD  as  RELA  TED  to  his  Creatures : 
 
 rtners,  and  fubordinate  Proprietors,  which  belong  not  to 
 our  preient  cale.   The  word  Dominus,  &  Dominium,  is  fome- 
 time  taken  laxely,  as  comprehending  both  Propriety  and 
 Rule>  and  fometime  improperly,  for  Government  or  Com- 
 mand itfelf:  Bat  among  Lawyers  it  is  mod:  commonly  ta- 
 ken properly  and  ftridrly  for  an  OJFNER  as  fuch  :  But  left 
 any  be  contentious  about  the  ufe  of  the  word,  I  here  put  in- 
 ftead  of  it,  the  word  Owner  and  Proprietory  as  being  more 
 free  from  ambiguity. 
 'fhofe   writers    who       $t  ^  GOD  U  jure  Creationis  &  Confervationis,  the  moft 
 confound     Tropnety  ahroMe  0wner  or  Proprietor  of  Man,  and  the  whole  Creation. 
 and  Government  un~      J T  n..  .     k         ,   -     n      ,  ,  ,  r  „       . 
 
 dec  the  word  Domi-  It:  1S  not  ponible  that  tnere  ihould  be  a  moretull  and  cer- 
 mon,and  then  beflow  tain  tit le  to  propriety,  than  Creation,  andfoftf/  conservation  is. 
 long  and  Jbarpdifputcs  He  that  giveth  the  World  allies  Being,  and  that  of  nothing, 
 on  the  queflion,  what  aiKj  contlnuexh  that  being,  and  was  beholden  to  no  pre-ex- 
 u  the  fundamencum    A  D'  v  r  r, 
 
 of  Gods  dominion,  do  lftent  matter,  nor  to  any  co-ordinate  concaufe,  nor  depen- 
 but  delude  the  igno-  dent  on  any  fuperiour  caufe  in  his  caufation,  but  is  himfelf 
 ram,  and  exercife  the  the  tirft  independent,  efficient,  total  caufc  of  being  and  well- 
 
 fte™CWe%ntmpt  °f  behlg'  and  a11  the  means theret0>  muft  needs  be  the  abfo^tc 
 -nc  i    t  Owner  of  all,  without  the  lead  limitation  or  exception. 
 
 .  It  is  not  the  fupereminency  of  Gods  nature,  excelling  all 
 created  beings,  that  is  the  foundation  of  this  his  Propriety  in 
 the  creature.  For  Excellency  is  no  title  to  Propriety.  And 
 yet  he  that  is  micas  in  capacitate  pojjidendi,  that  is  fo  tranf- 
 cendently  excellent  as  to  have  no  Copartner  in  a  claim, 
 might  by  Occupation  be  fole  Proprietor,  in  that  kinde  of 
 Propriety  fecundum  quid,  which  Man  is  capable  of :  Becaufe 
 there  is  no  other  whom  he  can  be  laid  to  wrong.  But  GOD 
 hath  a  more  plenary  title  by  Creation ,  to  Abfolute  Pro- 
 priety. 
 
 $.  5.  Therefore  it  belongeth  to  GOD  to  be  the  Abfolute 
 Difpofer  of  all  things :  To  do  with  them  what  he  pleafe :  and 
 to  uCcthem  to  the  pleasure  of  his  will. 
 
 Every  one  may  do  with  his  own  what  he  lift,  except  the 
 propriety  be  but  limited,  and  dependent  on  another,  or  but 
 fecundum  quid.  Who  fhould  interpofe  and  any  way  hinder 
 God,  from  the  free  difpofall  of  his  own?  Not  any  Copartner, 
 for  there  is  none.  Nor  the  Creature  it  felf,  becauie  it  is  abfo- 
 lately  His. 
 
 $*  6*  Therefore  alfo    in  hoc  inftanti,  antecedently  to  any 
 
 ~  further 
 
Tfpcciall)  to  Man.  And  I.  as  his  OWNER.  35 
 
 tr  Relation    or  Covenant )  it    if    net  ttffith  for  God 
 
 to  do  wrong  to  his  Creative^  howfoever  he  jhall  ufe  n  :  B  - 
 cavfc  tr  is  a\  ™n,  and  he  otreth  it  nothing:  And 
 
 where  there  is  no  Dcbitum,  ft*  no  Jus,  ah  be  m 
 
 Injuria. 
 
 It  is  to  be  reincn  bixd  that  I  fpeak  not  hew  of  God  as  now 
 related  to  the  Rational  creature  as  a  Rector  and  a  Benefafkr, 
 and  as  having  declared  his  own  will  in  his  Laws  or  Promi- 
 fes,  to  the  contrary.  But  I  ipcak  ot'  God  only  in  the  Rela- 
 tion of  a  Proprietor  ("imply  in  it  felf  confidcrcd,  and  lb  of 
 his  Abiblute  right,  and  not  his  Ordinate  trill  (as  it  is  com- 
 monly called).  No  maia  need  to  fear  left  God  mould  deal 
 unequally  with  him,  or  contrary  to  that  which  true  Rcafbn 
 calieth*  Juftice.  For  God  having  made  Iumfelf  Reclor  of  the 
 World,  hath,  as  it  were,  obliged  himfelf,  that  is,  declared 
 his  will,  to  deal  equally  with  all  men,  and  judge  them  ac- 
 cording to  their  works:  And  fo  hath  created  a  Del  it  urn,  & 
 Jus  to  man,  which  inferreth  a  certain  Juftice  on  Gods  part. 
 But  confidering  him  only  in  this  firft  Relation,  tneerly  ut  Do- 
 winus  abfolutus,  or  Proprietor,  it  is  not  poflible  for  any  thing 
 that  he  can  do ,  to  be  an  injury :  A  nicer  corporal  pain 
 ("including  no  contradiction  or  error,  as  consciences  accufa- 
 tionof  the  innocent,  doth)  could  be  no  wrong  :  There  being 
 le(s  appearance  of  reafon  to  call  it  wrong,  than  for  my  burn- 
 ing my  Wood,  or  plucking  a  Role  to  be  a  wrong :  For  it  is 
 not  the  Fain  of  one  that  can  make  it  an  injury,  any  more 
 than  the  deftrudtion  of  the  other :  where  there  is  no  Jus^ 
 there  can  be  nc  Injuria :  And  where  there  is  no  Debit  mn 
 .there  is  no  Jus.  My  Rofe  hath  pofleflion  of  its  life,  but  no 
 Right  to  it  :  Therefore  it  is  no  wrong  to  deftroy  it.  And  yet 
 in  this,  and  in  the  killing  of  Birds,  and  Beafts  and  Fifhes,  and 
 labouring- my  Horfe  and  Oxe  in  continual  wearinefs  and  pain, 
 my  borrowed  half-propriety  fecundum  quid,  excufeth  me 
 from  doing  them  any  wrong :  Which  Gods  Absolute  Pro- 
 priety will  do  much  more  unqueftionably  by  him. 
 
 £.7.  7?J0ugb  all  Gods  Three  Ejjential  Principles  cr  Facul- 
 ties, Power ,  Wtfdom  and  Goodnefs,  appear  in  each  of  his  Three 
 grand  Relations,  Orrner,  'Rider,  and  Benefactor  ■-,  yet  each  one 
 ofthefe  hath  raoji  eminently  fame  one  of  Gods  Ejfential  principles 
 or  faculties  appearing  in  it :  viz.   His  Power  tnofi  appear eth 
 
 F  2 
 
g  )  I,  Gf  Maris  Relation  to  Codhk  0  WNE  Fi. 
 
 in  his  Propriety,  his  Wifdom  in  his  Rule,  and  his  Goodneft  or  Love 
 m  his  benefits  given  us. 
 
 Therefore  Propriety  refulteth  immediately  from  Creation^ 
 as  producing  the  Creature  as  a  Creature-,  but  Co  doth  not 
 Government,  as  we  mail  fee  anon.  And  as  Omnipotencyis 
 the  molt  eminent  Attribute  in  the  Creation,  foisit  in  that 
 Absolute  Propriety  of  the  Creator,  acquired  by  it. 
 
 CHAP.    VII. 
 L  Of  Maris  Relation  to  God  his  OWNER. 
 
 Prima   pietat's  ma-   f*!-/^  OV  being  our  undoubted,  abfolute  OWNER)  it 
 P'iftra  naiura  eft.  clc  ^J  foMowith  undeniably  that  we  are  His  own, 
 
 The  Relations  are  mutual,  and  the  thing  needethno  proof. 
 On-nis  eft  Deorum  $.2. Therefore  Manbeingan  intelligent  Creature,  that  can 
 vita  beau,  hommum  ^m  ^  ^  ]{eiatjon  to  his  Maimer,  is  bound  by  Nature  to  con- 
 *r"uceT*3dam  fent  toit,andabfolutely  refW  himfelf  to  the  wiU,  difpofe  and  ufe 
 ejus  aftionis   exem-  of  his  Creator. 
 
 plar.  Jtrifiot.  Eth.io.  For  there  is  nothing  more  reafbnable,  than  that  every  one 
 c .  8.  mould  have  his  own  :    And  the  Vnderjianding  of  man  mould 
 
 conceive  of  things  as  they  are,  and  the  Will  of  man  mould  con- 
 fent  to  his  Makers  Intereft  and  right,  or  elleit  were^moft 
 crooked,  irregular  and  un juft. .  Therefore  it  muft  needs  be 
 the  duty  of  every  reafbnable  Creature  to  bethink  him,  that 
 G  O  D  is  his  abfolute  Owner,  and  thereupon  to  make  a  de- 
 liberate refolved  R  E  SI  G  NATI  O  N  of  himfelf  to  G  O  D,. 
 Agri  ne  confecrcft-  wimout  any  exceptions  or  referves. 
 
 qui  Pbfe*fere  verbis  $- 3.  Therefore  manjhould  labour  to  tyiow  wherein  he  may  be 
 ucitur  g  Terra igkur,  mofk  ufefulto  his  Maker's  Intereft,  (  which  is  his  Pleafure  in  our 
 uc  focus,  domicilium  perfection )  and  therein  he  Jhould  willingly  and  joyfully  lay 
 facrum  omnium  Deo-  QUt  himfe[f_ 
 
 iT^tow^em       For  lt  is  "^deniable  that  God  mould  be  ferved  with  his 
 confecrato;    Aurum  Own,  and  that  entirely  without  dividing:    for  we  are  not 
 autem   &  argemum    in  part,  but  wholly  his . 
 in  urbibus  ,&  uriva-       $t  4.  Therefore  no  man  can  have  any  propriety  in  himfelf,  but 
 
 tim&  in  ^msjinvi-  n^at  ^  derived  from  his  Abfolute  Lord,  andjiandeth  infultfub- 
 diofa  res  eftt     Ciccr*        ,■    .  .      .    *.•  J<-  .    ■  u      J  J  J      J 
 
 it  let.  i.tf.%^.       ordmauontohupo^nety. 
 
 For 
 
I.  Of  Maris  Relation  to  Cod  his  Oil  NEK.  yj 
 
 For  there  cm  be  but  one  full  and  abfulute  Proprietor.  F 
 can  have  no  other  propriety  in  my  fcl£  but  by  derivation  and 
 truft  from  my  Creator. 
 
 £.  5.  Therefore  alfo  no  creature  can  have  any  Frofricty  in 
 another  creature^  lutonely  derivatively, fubordmatt,  &  ILcun- 
 dum  quid. 
 
 No  Parent  hath  any  propriety  in  his  Children,  nor  the 
 moil  abiblutc  and  potent  Pi ince  in  his  People,  but  as  G 
 Stewards  under  hun*  no  not  in  tbetn ft  Ives,  and  therefore  not 
 in  others.  And  a  Steward  hath  no  propriety  in  his  Mailer's 
 goods,  but  derivative,  dependent,  iubordinate  and  improper, 
 and  onely  the  v.fum,  fruciuum,  and  fuch  poiTelllon  as  is  neceffai  y 
 thereto,  and  fuch  an  imperfect  propriety  as  will  juftirie  that 
 poiTeflion. 
 
 p. 6.  And  as  I  am  not  my  Own,  fo  nothing  is  properly  wy 
 own  which  I  pjfefl,  but  all  that  lhave  is  God's  as  well  as  1. 
 
 For  no  man  can  have  more  title  to  any  thing  elfe  than  to 
 himfelf.  He  that  is  not  Owner  of  himfelf,  is  Owner  of  No- 
 thing. And  we  have  not  any  thing,  nor  can  have,  which  is 
 not  as  much  from  God  as  we,  and  therefore  is  not  as 
 much  his- 
 
 5?.  7.  Therefore  no  man  jhould  repine  at  God's  difpofal  of  him y 
 but  all  men  jJ:ould  acquiefce  in  the  difpofing-will  of  God. 
 
 For  it  is  unreafbnable  and  unjuft  to  murmur  at  God,  for 
 doing  as  he  lift  with  his  own,  and  uilng  any  thing  to  his  ends. 
 
 tf .  8.  And  therefore  all  menfhould  avoid  all  felhfh  affections^ 
 and  partiality,  and  be  more  pffetled  with  God^s  inter  eft  than 
 their  own. 
 
 For  we  are  not  fo  much  our  Owmshls,  and  our  intereft 
 is  not  confiderable  in  comparifon  of  his. 
 
 $.  9.  Therefore  no  man  fiould  do  any  thing  for  felfifh  ends, 
 •which  is  injurious  to  the  will  and  intereft  of  God,  our  abfolute 
 Owner. 
 
 £.  10.  And  therefore  no  manjhould  difpfe  of  his  Eftate,  or 
 any  thin*  he  hath,  in  any  way,  but  for  the  intereft  of  his  abfo- 
 luxe  Lord. 
 
 $.11.  Andtherefore all menjhould  ma]^  it  the  very  care  and 
 labour  of  their  lives,  toferve  the  will  and  intereft  of  this  their 
 alfolute  Owner. 
 
 $*  iz*  Andtherefore  no  man  ft ould  prefer  the  will  or  intereft 
 
 F3  of 
 
33  II.  Of  GO  B's  Relation  to  Man  as  his  Governouf. 
 
 "    ofthegreateft  mortal  man>  or  the  deareft  friend,  before  the  will 
 and  inter  ell  of  God. 
 
 #.  13.  AW  fljouli  the  fublic\inter eft  of  States  or  Kingdoms 
 be  pleaded  againft  his  mil  and  intereft. 
 
 But  yet  we  mufttake  heed  how  we  oppofe  or  negledt 
 this  Lift  efpecially,  becaufe  the  will  of  God  doth  take  moft 
 pleaflire  mthepublick  or  common  benefit  of  his  creatures, 
 and  therefore  theft  two  are  very  f  .ldom  feparated  ;  nor  ever 
 at  all  as  to  their  real  good,  though  as  to  carnal,  lower  good,  it 
 may  (b  fall  out. 
 
 All  thefe  are  Co  plain,  that  to  ftand  to  prove  or  illuftrate 
 them,  were  but  to  be  unneceflarily  and  unprofitably  tedious. 
 
 £.  14.  It  being  a  God  of  infinite  Wifdom  and  Goodnefs,  as 
 weUaspwer,  who  is  our  Owner,  his  'title  to  vs  is  a  great  confo- 
 lation  to  the  upright. 
 
 For  as  he  hath  taught  men  (  and  bruits  too  )  to  love  their 
 Own,  it  intimateth  that  he  will  not  defpife  his  Own  :  and 
 therefore  his  intereft  in  us  is  our  comfort. 
 
 $•  15.N0  man  is  capable  of  giving  any  thingpoprly  to  Gody 
 hut  onely  by  obediential  redditi$n  of  his  own  :  no  nor  to  man^  but 
 as  God's  Steward,  and  according  to  our  propriety,  fecundum 
 quid,  in  reflect  to  other  Claimers. 
 
 CHAP.   vnr. 
 
 II.  Of  G  0  D's  Relation  to  Man  as  his  Governour. 
 
 Stoic!  dicunc   Mun- 
 
 Sum  regi  &  admi-  f.j.f-i  OV  having  made  Man  a  rational  free  Aaent,  and  fo- 
 
 nente.n    &    provi-  .     .  Ciahle->  <*w™2  Mtble  Objeds,  and  out  of  fight  of  hvs 
 
 dentiam.      Lam.  in  invifible  Creator,  and  fo  infirm  and  defeeril  L\  it  follow eth  ne- 
 
 zeaone.  cejfarily,  that  he  is  a  creature  which  muft  be  governed  by  moral 
 
 Note,thdt  all  Cicero's  weans,  and  not  only  moved  by  natural  neceffitation  ai  want- 
 
 for    the  Law  ofNa-  ™ates  Mtitruits. 
 
 txre,    lib.  de  Leg.       The  thing  that  lam  firft  to  prove,  is,  That  Man's  Crea- 
 
 prove,  tb.u  Go.i  go-  tor  hath  made  hhn  fuch  a  creature,  whofe  nature  requireth 
 
 veraetb  «s  by  L.nvy.  a  Governments  that  he  hath  a  neceffity  of  Government,  and 
 
 yvho  is  the  Mi!>er  of      &Y  government  l  mean,  the  exercife  of  the  moral  means  or 
 Nature.  Laws 
 
11.  Of  GOD  s  RdaffM  to  Mm  as  his  Governour.  59 
 
 Laws  »nd  Execution,  by  a  Ruler,  tor  the  right  ordering  Of  Omnium  ou*  in  hoi 
 the  Subjects  actions,  to  the  good  of  the  Society,  and  the  ho-  Jlinum^  tonim  di* 
 
 ■>«<*«*  ^m-  srarss 
 
 Id.ltinguilh  Lawsrrom  all  mccr  natural  motions  and  nc-  prarftabiliui , 
 
 ..logically  the  Sbefbetd'is  &id  to  plane    inrelligi  mn 
 
 n>/c*  h  >,  and  the  Xafcr  his  Horle,  yea,  and  the  Vilot  ad  JuflK-am  cOcna- 
 
 his  Ship,  and  the  ?hw-mtn  his  Plow,  and  the  ;4rc*«?r  his  EJ*  "e$c  °<;inaionc 
 Arrow  :  yet  this  is  but  equivocally  called  Government,  and  uiaieflcjui.   Id  jam 
 
 is  not  that  which  we  here  mean,  which  is  the  propofal  of  patebit,  fi  hominum 
 duty,  iicondcd  with  rewards   or  punifliment  for  the  nc-  intcr    n,{"os  focicta- 
 v;lec'ts,    by  thole  in  authority,  tor  the  right    governing  of  "£   ^unai?ll^J; 
 thofc  that  are  committed  to  their  care  and  truft.   So  that  it  is  ^ut^tk  LfaiUpIl. 
 not  all  mo ral means  neither  which  is  called  Government,  for  2zi. 
 the  inilrudhon  or  pcrfwafion  of  an    Equal   is  not  fuch. 
 Laws,  and  Judgment,  and  Execution  are  the  constitutive 
 parts  oi  Government.   But  by  Laws  I  mean  the  whole  kind, 
 and  not  only  written  Laws,  nor  thofe  only  which  are  made 
 by  Sovereign  Rulers  of  Common-wealths,  which  by  excel- 
 lency arc  called  Laws :    but  I  mean,  T'hefgnification  oftht 
 ofaGoveraour,  making  the  fulje&s  duty,  and  determiningoj 
 
 Is  to  the  obedient, "and  punifhments  to  the  disobedient.  Or, 
 [An  authoritative  constitution  de  debito officii,  prtmii  &  p  oena, 
 for  the  ends  of  Government']  So  that  as  Parents,  and  Tutors, 
 and  Matters,  do  truly  govern  as  well  as  Kings  j  (b  they  have 
 truly  Laws,  though  not  in  fuch  eminency  as  the  Laws  of 
 Rcpublicks.  The  will  of  a  Parent,  a  Tutor,  or  Matter,  ma- 
 nifetted  xroncerning  duty,  is  truly  a  Law  to  a  Child,  a  Scho- 
 lar, or  a  Servant.  If  any  diflike  the  ufe  of  the  word  £  Law  ] 
 in  (o  large  a  fenfe,  it  fufficeth  now  for  me  to  tell  them  in  what 
 fenfe  I  ufe  it,  and  £0  it  will  ferveto  the  underttanding  of  my 
 mind.  I  take  it  for  fuch  an  Inttrument  of  Government.  The 
 parts  of  it  are,  i.The  conttituting  of  the  debitum  officii,  or 
 what  (hall  be  due  from  the  Subject.  2.  The  conttituting  the 
 debitum  pr&ynii  vel  pow£,  or  what  (hall  be  due  to  the  Subject, 
 which  is  in  order  to  the  promoting  of  obedience,  though  as 
 to  the  performances  obedience  may  be  in  order  to  the  reward. 
 Now  that  man  is  a  creature  made  to  be  governed^  by  fuch  a 
 proper  moral  Government,  I  prove. 
 
 1.  The  fever al  parts  of  Government  are  necefTary,  there- 
 fore Government  is  necelTary.     From  all  the  parts  of  Govern- 
 ment 
 
a  0  II.  Of  GOD's  Relation  to  Man  as  his  Governour. 
 
 Si  tcgcs  abrcgamur  rnent  to  the  whole,  is  an  unquestionable  confequence.  It  is 
 &cu»v;$  lxcntta  fa-  neCefTary  that  man  have  Duty  preferred  and  impofcd  •,   elfe 
 
 cicnii  quicquid  vo-  fhail  have  nothing  which  he  ought  to  do  :   Takeaway 
 
 lucnc  data    fit,  non  o  ,  .      t>  ' 
 
 foium  llefpub;  pef-  ^w%  anc*  we  are  g00"  *or  nothing,  nor  have  any  employ- 
 lum  ibit,  fed  nee  ment  fit  for  reafon  :  And  take  away  all  Rewar d  and  Funijh- 
 quicquanj     incererit  ment,  and  you  take  away  Duty  ineffc&i  experience  teach- 
 
 jnrcr  noftram  &  fc-  eth  us  that  it  will  not  be  done,  for  a  rational  agent  will  have 
 rarum  v.ram.  Vemojl.         ,         ,  r         .       ,  ■»  .     ,  ° 
 
 Cr,  *.  foaf.  ^/iW.  cnQS  allc*  motives  for  what  he  doth. 
 
 2.  From  the  imbecility  of  our  younger  ftate :   Co  weak  is 
 
 Bonis  legibus,  hone-  our. infant  understanding,  and  fo  itiong  our  fenfitive  incli- 
 
 riorum  ^     ftudterum  nation,  that  if  Parents  mould  leave  all  their  Children  un- 
 
 »erarir,*°jiT^tei&  goveni'^  abufed  Reafon   would  make  man    worfe  than 
 
 j<e    bcUica    p-zaeftans  bcafts. 
 
 civitas        iciditur.  3.  From  the  common  infirmity  and  badneis    of  all  the 
 
 vioi.  Hdi  c.  1.  4.  world.   The  wife  are  fofew,  and  the  ignorant  fo  many,  that 
 
 Modcfliam  q  .andam  if  a11  the  ignorant  were  left  ungoverned  to  do  what  they  lift, 
 
 cognitio  rerum  cce-  they  would  be  like  an  Army  of  blind  men  in  a  fight,  or  like 
 
 leitium  afferc  iis,  qui  a  world  of  men  .bewildred  in  the  dark.    What  a  confufed 
 
 videanc    quanta    fit  ioathfome  fpedracle  would  the  world  be  ?    and  the  rather 
 
 demioTquanas  or,"  bccaufe  men  are  bad  as  wel1  ^foolifh.  Would  all  the  fenfual 
 do;  &  magnitudinem  vitious  perfons  in  the  world  Reordered  like  men,  without 
 ,  animi,  Deorum  ope-  any  Government,  by  fuch  as  are  Wifer  than  themielves  t 
 ra  &  fafta  cerncn-  4.  From  the  power  of  fenfitive  objects :  The  baits  offenfe 
 am  "  cum  coSikum  are  ^°  nurriercus5  fo  near  and  fo  powerful,  that  they  would 
 ^  habeas,  quid  fkfum-  bear  down  reafon  in  the  moft,  without  the  help  of  Laws: 
 mi  KECTORIS  &  nay,  Laws  themfelves,  even  of  God  and  Man,  do  fo  little 
 DOMINI  numen,  wjrh  the  molt,  as  tell  us  what  they  would  be  without  them. 
 CSS  .  S- The  wrirty  of  mens  minds  and  interns  and  difpofi- 
 turamapta  ratio  vera  tions  is  inch,  as  that  the  world  ungoverned  would  be  uN 
 ilia ..&  fumrr.a  Lex  a  terly  inconfufion:  as  many  minds  and  ways  as  men.  No  two 
 Philofophis  dicitur.  men  are  m  au  things  of  the  fame  apprehenfions. 
 °p\  TiV  S  Fi/U  6.  From  the  nature  of  mans  powers:  He  is  a  noble  crea- 
 
 ture, and  therefore  hath  anfwerable  ends  to  be  attained, 
 and  therefore  mull:  have  the  conduct  of  anfwerable  means. 
 He  is  a  rational  free  Agent,  and  therefore  mud  have  his  End 
 and  Means  propofed  to  his  Reafon,  and  is  not  to  be  moved  by 
 Senie  alone  =,  his  chiefeft  End  as  well  as  his  chief  Governour, 
 being  out  of  his  fight. 
 
 7.  The  experience  of  all  mankind  conftraineth  them  to 
 confent  to.  this,  that  Man  is  a  creature  made  for  Govern- 
 ment. 
 
II.  Of  COD's  Relation  to  Man  as  his  Govcrnour.  41 
 
 ment.    Therefore  even  among  Cannib 
 their  Children,  and  Husbands  govern  their  Wi 
 all  the  rational  world,  there  arc  RuLrs  and  Subj< 
 and  Servants,  Tutors  and  Scholars,  which  aU  arc 
 nours  or  Governed.     Few  men  are  to  be  found  alive 
 earth,  who  would  have  all  men,  or  any  men  five   thei 
 ungoverned.      Otherwifc  Men  would  be  worfe  to  Men,  I 
 fay  not,  than  Serpents,  and  Toads,  andTygers   arc 
 another,  but  than  any  of  them  arc  to  men.    Every  man  that 
 had  ltrcngth  and  opportunity,  would  make  a  prey  of  the 
 life  or  welfare  oi"  his  brother.     Mens  own  ncccllity  torceth 
 them  every  where  to  lit  up  Governments,  that  they  may  not 
 live  as  in  a#  continual  war,  in  danger  and  fear  of  one  an- 
 other ,    nay,  a  war  that  is  managed  by  Armies,  is  aKb  or- 
 dered by  Government,  becaufe  many  mull  agree  for  mu- 
 tual defence  :   but  elie,  every  man  would  be  againil  another, 
 and  they  would  be  as  Co  many  righting  Cocks  or  Dogs,  every 
 one  would  right  or  rlie  for  himfelf  •,  for  fighting  or  flying,  in- 
 juring and  being  injured  would  be  all  their  lives. 
 
 Hethatdenieth  Man  to  be  a  Creature  made  for  Govern- 
 ment, and  confequently  denieth  God's  Government  of  the 
 world,  by  Moral  proper  Government,  doth  own  all  thefe 
 abfarditiesy  (  which  elfe- where  I  have  heretofore  enu- 
 merated. ) 
 
 i.  He  denieth  that  there  is  a  God  :  for  to  be  GOD  include- 
 eth  to  be  Goverwur  of  the  Rational  world. 
 
 2.  He  denieth  that  Man  Oweth  any  Duty  to  God  or  Man  : 
 for  where  there  is  no  Government,  there  is  no  proper  Duty. 
 
 3.  FL  denieth  the  Jujtice  of  God  :  for  Juflice  ts  the  attri- 
 bute of  aGov.rnour,  that  is,  diftrihvtivf  Juftke^  which  wTe 
 fpeakof;  for  commutative  Juftice  God  cannot  exercife  to- 
 wards Man,  becaufe  of  our  great  inferiority  to  him. 
 
 4.  He  denieth  all  the  Laws  of  Nature  :  for  where  there  is 
 no  Government,  there  are  no  Law 
 
 5. He  denieth  the  Virtue  of  Obedience,  and  all  other  Vir- 
 tues concatenated  with  it :  for  where  there  is  no  Govern-  FmjJaroemum 
 ment,  there  is  no  Obedient.  •  tacs,   fons   acquita- 
 
 6.  He  denieth  that  there  isanyfucha  thing  as  fin,  or  any  **>  mens  &  animus 
 fault  againft  God  or  Man  :  for  where  there  is  no  Government,  ^C^^'^^ 
 there  is  no  tranfg*eilion.    Beth  the  vicious  Habits  and  the  u^km,  ric 
 
 G  Alls     *  "  '  '  ' 
 
42  II*  Of  GOD's  Relation  to  Man  as  his  Governonr. 
 
 / :  tail  fi  natura  ccn-  Adts,  will  have  no  more  crime  than  the  poifon  of  a  Toad. 
 
 fiimatum     j-;s    non       7.  And  then  no  man  mould  forbear  any  acl  as  linful  or 
 
 erir,  virtutes   omncs       •     •     <i 
 
 tolUmur:ubicni«n  «immal. 
 
 libaalitas  ?  ub'i  pa-       8.  Nor  fhould  any  perions  reprove  iin  m  others,  nor  exhort 
 
 irix  caritas  ?    ubi  pi-  them  from  it. 
 
 etas  ?   i.bi  auc  bene  g.  Nor  fhould  any  one  confcfs  any  fin,  or  repent  of  it,  f  be- 
 
 rrxrendi   de   akero,  f  .               .    ■                                                   r              >V 
 
 aut  referenda  grarix  caulLltlsnot-J                                        .                                . 
 
 voluntas,  potent  ex-  ■  io.  Nor  mould  any  man  ask  torgivencfs  of  any  crime  of 
 
 iflcre  ?  Nam  hxc  na-  God  or  Man. 
 
 fcuntur  ex  eo  qued  1 1 .  Nor  fhould    any  man  thank  God  for  the  pardon  of 
 
 nW \dtq$li    &  hisfil1' 
 
 homines,  quod ^un-       1 2.  It  will   follow  that  there  is  no  moral  difference  be- 
 
 damentum  juris  eft."  t ween  men  or  actions,  as  Good  and  bad,  but  all  are  alike, 
 
 Necue folum  in  ho-  whatever  they  be  or  do. 
 
 TF*  in^ofcerc-       *  3  •  He  d emeth  a11  God^s  Judgments,  and  all  his  Rewards 
 
 monTxmRel4"ioncfq"  anQL  Punifhments  >    for  thefe  are  ail  of  them  a&s  of  Go- 
 
 tolluntur,  quas  non  vernment. 
 
 metu,   fed  ca  con-       j^.  It  will  followT,  that  every  man  fhould  do  what  his  lift. 
 
 junerione,    qua;   eft       !  5.  And  that  all  Parents  may  forbear  the  government  of 
 
 coXand"    ?2  their  Children,  and  all  Mailers  of  their  Servants,  and  Go- 
 
 fir.  ddw,  1.  p.  225.  vcrnours  of  their  r  amilies. 
 
 i6.Ittreafonablyfubvertethall  Kingdoms  and  Common- 
 wealths, and  denieth  that  there  fhould  be  any  Kings  ox 
 Subjects. 
 
 17.  It  denieth  all  humane  Juftice,  becaufe  it  denieth  hu- 
 mane Government. 
 
 18.  It  makethMan  a  Beaft,  who  is  uncapable  of  Moral 
 Government. 
 
 1 9.  It  maketh  him  far  worfe  than  a  Beaft,  as  corrupt  io  opi- 
 wiejlfeflima:  foraBeaft  hath  an  analogical  improper  go- 
 vernment by  Man,  but  Man  mult  have  fuch  as  moveth  him 
 rationally,  according  to  his  nature,  or  he  muft  have  none 
 at  alL  And  it  would  banifh  all  Order,  Duty  and  Virtue  out 
 of  the  world,  and  make  Earth  fomewhat  worfethan  Hell, 
 which  is  not  wholly  deftitute  of  Government. 
 
 20.  But  the  beft  of  it  is,  while  it  nullirieth  Right  and 
 Wrong,  it  inferreth,  that,  whofoever  (hall  beat  or  hang  the 
 owners  of  this  Doctrine  do  them  no  wrong,  nor  offend  any 
 Laws  of  God  or  Man :  For  if  there  be  no  Government, 
 there  is  no  Tranfgreflion  >   and  if  they  are  Bruits,  they  may 
 
 be 
 
II.  Of  GOD  s  Relation  to  lilm  as  his  Govcnwur.  4  J 
 
 be  ufed  as  Bruits,  who  ire  tTitLs,  Rights,  In* 
 
 hcritances,  or  of  any  |  ;c  an  injury. 
 
 o.  2.  Man  being  made  aCreati  re  to  be  governed  it  thence 
 follow  eth,  that  his  Creator  nu/ft  needs  be 
 ttour ,  as  being  only  fit,  and  i  i  bit  Vn 
 
 ixight.  tie  re* 
 
 i.  A  Governour  hemufthave,)  for  there  is  no  Government  gjiur,  eftcue  - 
 nor  2,  without  a  Gwasmwr.     ».  If  there  be  never  fo  c,/m:lil,n:s  "^'i?1* 
 
 many  lnknour  GovernonrS,   there  mult  be  funic.  :  ^'"V,/ 
 
 Orelfe  each  one  would  be  absolutely  Suprearn,  and  none  In-  JL  '.'    .     * 
 tcriour.    Bur  I  will  hrlr  prove  that  God  is  Mans  Sovereign,  tura  dijudicatur,  fed 
 and  then  Ihew  the  foundation  of  his  right,  and  of  this  Re  la-  oirmino    omnia   ho- 
 tion.  ncfta  &  turpia  :  Nam 
 
 Theonly  objection  made  againftit,  confiftcth  ofthefetwo  ^"nobu'naa^rii 
 parts:  i.That  God  moveth  man  erledlually  ferwodum  na-  cSdt^cafq;  inani- 
 tura  as  an  Engineer  i  and  that  this  is  more  excellent  than  rr.is  noftris  inchoavir, 
 Moral  Government.  2.  And  that  Moral  Government  being  uc  bonelta  in  virtutc 
 a  lefs  effectual  way,  is  committed  to  Angels  and  ro  Men,  P00?*""  m  Jj^1 
 rift.  Kings,  and  States,  and  Magnates,  who  are  fufficient  £^,,^£2 
 to  perform  it.  rc  ,    non   in   natura 
 
 This  Objection  conieffcth  the  Government  of  one  man  ponere,  dementis  ell. 
 over  others,  but  denyeth  the  Government  of  God  over  Man,  Nam  &  ncc  arboris> 
 •and  infead  of  it  fubilituteth  his  rneer  Phyfical  motion,  or  ^S^k^St 
 natural  Government,  fuch  as  a  Pilot  ufeth  to  his  Ship.  I  timur  nomine,in  opi- 
 fhall  therefore  againit  it  prove,  that  not  only  Man  but  God,  nione  fit*  eft  fed  in 
 dothexereiie  this  proper  Moral  Government,  by  Laws,  and  natura.  Cicero  dele^ 
 Executions,  and  not  a  Phylical  motion  only.  h  P-  1Z1* 
 
 #.$.  I.  GOV  hath  de  fadro  wade  Laws  for  Mankjnde : 
 therefore  he  it  their  Govermvr  by  Lares. 
 
 The  confequence  is  undenyable  ;    The  antecedent  I  fur- 
 ther prove. 
 
 £.4.  He  that  doth  by  authoritative  conftitution  of  Duty, 
 oblige  Man  to  obedience,  doth  wake  Laws  for  hiw,  and  Go- 
 vern him  by  Laws :  But  God  doth  by  authoritative  Constitution  p  p 
 of  duty,  oblige  wan  to  obedience :  Therefore  he  maketb  Laws  for  aaCm"n"iftrarinonv^lt1 
 him,  and  rrleth  him  thereby.                                                          &  mukorym   doT.i- 
 
 The  Major  is  not  to  be  denyed  j  for  it  only  aflerteth  the  natus  &  principals 
 Kame  from  the  Definition :  The  authoritative  appointment  non  eftutilfc:  unus 
 of  the  Vet  Hum  Officii,  obliging  to  obedience,  is  the  defiat-  c;*°  f  %  ***%' 
 tion  ot  Legiflation,  as  toitshrft  and  principal  act  ?  which  tip'tj  c  i0 
 
 G  2  the 
 
44  IF.  Of  GOD's  Relation  to  Man  as  his  G  over  Hour. 
 
 the  appointment  of  the  dehitum  frttnii  vel  pxn£  followeth. 
 And  I  think  that  the  intereit  of  Mankinde  will  not  fufler  him 
 to  be  10  erroneous  as  to  deny  the  Minor  :.  I  think  few  will 
 b.lieve  that  there  is  no  fuch  thing  as  a  Law  of  Nature  made 
 Quod  in  navi  Gu-  by  the  God  of  Nature  |  or  that  there  is  no  fuch  thing  as 
 bernator,c]uod  in  cur-  Duty  incumbent  on  Man  from  God',  and  lo  no  fuch  thing 
 ru  agitator,  quod  in  as  an  accufing  or  exculing  Confcience :   Few  perfons  will 
 CuhordenPirXClCenx°in  bdieve>  that  lt  is  no  dutY  of  Parents  to  nourifh  their  Chil- 
 Civitatc ,  &  dux  in  dren,  or  n0  crime  to  murder  them :  Or  that  it  is  no  duty 
 cxerckujiocDeuseft  for  Children  to  be  thankfall  to  their  Parents,  and  to  love 
 in  Mmdo.  AriJtor.de  them,  or  no  (in  to  hate,  or  fcorn,  or  kill  them  :  Few  Kings 
 Mn,il-c.6.  will  believe,  that  it  is  no  duty  towards  God,  for  their  Sub- 
 
 jects to  obey  them,  and  no  crime  to  rebell  or  murder  them ; 
 \    '  and  that  Confcience  hath  nothing  to  fay  againft  him  for 
 
 '  ^  fuch  things,  that  can  but  fcape  the  judgement  and  revenge 
 
 '\  of  man :  And  few  Subjects  will  believe,  that  it  is  no  crime 
 
 for  a  Prince  to  opprefs  them,  in  their  liberties,  eftates  and 
 lives:  And  few  neighbours  will  think  that  he  *s  innocent 
 before  God ,  who  beateth  them ,  or  fetteth  fire  on  their 
 Houfes,  or  murdereth  their  children  or  other  Relations.  If 
 man  be  under  no  duty  to  God,  and  if  nothing  that  he  can 
 Vk  do  is  a  fin  againft  God,  what  a  thing  will  Man  be,'  and  what 
 a  Hell  will  Earth  be  ?  Deny  the  Law  of  Nature,  and  you 
 turn  men  loole  to  every  villany  ^  and  engage  the  World  to 
 deftroy  ife  felf,  and  let  all  as  on  fire  about  their  ears. 
 
 For  if  God  only  move  us  Phyfically,  there  is  neither  virtue 
 nor  vice,  good  nor  evil,  in  a  moral  fenfe :  But  what  God 
 moveth  a  man  to,that  he  will  do,  and  what  he  doth  not  move 
 him  to,  he  will  not  do  \  and  fo  there  being  only  motion  and 
 no  motion,acl:ion  and  no  adiion,triere  will  be  no  Duty  and  no 
 obligation,  and  fo  no  Moral  good  or  evil. 
 
 £.  5.  II.  If God  JbouldKuleus  only  ly  Thy  fie  al  motion,  mid 
 not  by  Laws,  he  jhould  not  rule  wan  as  man,  according  to  his 
 Nature  :  But  God  doth  rule  man  according  to  his  Nature : 
 Therefore  not  only  by  Thyfical  motion. 
 
 Otherwiie  Man  fhould  not  dirrer  from   Inanimates  and 
 feL^To^uodferl  Bruits*    A  ftone  is  t0  be  moved  Phyfically,  and  a  Bruit  by 
 tl  i^naturacft.^  tne  neceffitating  objedts  of  fenfe:    But  Man  hath  Keafon , 
 cerodclez.i.p.tiS.'    which  they  have  not,  and  he  is  a  free  Agent:  And  there- 
 fore though  God  concurr  to  his  phyfical  motion  as  fuch, 
 
 yet 
 
II.  Of  GOD  s  Relation  to  Alan  as  his  Govcrnour.  45 
 
 yet  he  mufl  move  him  .^Rational,  by  fuch  obje&s,  and  fach 
 proposals,  and  arguments,  and  nu  itedto  1 
 
 By  preferring  things  abfent  to  Ins  vnderftandine,  to  pre- 
 vail againit  t^tfenfed thingj  frefenti  and  by  teaching  ram 
 to  pnrerre  greater  things  before  Idler*,  and  by  (hewing 
 him  the  commodity  and  dilcommodity,  which  (hould  move 
 him  =>  God  would  not  have  made  him  Rational,  if  he  would 
 not  have  Governed  him  accordingly. 
 
 £.  6.  III.  If  the  way  of  fbyfical  motion  alone,,  is  not  fo  ex- 
 cellent and  fuitable  as  the  way  of  Moral  Government  by  Laws 
 alfo,  then  God  doth  not  only  move  man  fhyficaVy,  and  leave  it 
 to  Maqiftrates  to  Rule  as  Morally  :  But  the  antecedent  is  true: 
 'therefore  fo  is  the  Confequent. 
 
 God  doth  not  omit  the  more  excellent,  and  choofe  a 
 lower  way  of  Government,  and  leave  the  more  excellent 
 way  to  man.  And  that  the  Minor  is  true  appeareth  thus. 
 The  way  which  is  mod  fuitable  to  the  objedt  or  fubjedt  of 
 Government  is  the  molt  excellent  way  :  But  fuch  is  the  Mo- 
 ral way  by  Laws :  The  other  Beafts  are  as  capable  fubjeds 
 of  as  men,  and  Trees  as  either.  Wifdom  and  Juftice  are  emi- 
 nently glorified  in  the  Moral  way  :  And  Omnipotency  it  felf 
 alfo  appeareth  in  Gods  making  of  fo  noble  a  Creature,  as  is 
 governable  by  Reafon  without  Force. 
 
 £.  7.  IV.  If  God  were  not  the  Soveraign  Ruler  of  the  JVorld> 
 there  couldJe  no  Government  of  mens  hearts :  But  there  is  a 
 government  of  hearts :  Therefore  God  U  the  Ruler  of  the 
 World. 
 
 Man  knoweth  not  the  Hearts  of  thofe  whom  he  govern- 
 eth  :  And  therefore  he  can  take  no  cogniiance  of  heart-fms 
 or  duties,  unlefs  as  they  appear  in  words  or  deeds:  AncJ 
 therefore  he  maketh  no  Law  for  the  government  of  hearts. 
 But  the  Heart  is  the  Man :  and  a  bad  heart  is  the  fountain  of 
 bad  words  or  ads,  and  is  it  (elf  polluted,  before  it  endea- 
 voureth  the  injury  of  others.  He  that  thinks  all  indifferent 
 that  is  within  him,  is  himfelffo  bad,  that  it  is  thelefs  wonder 
 if  being  fo  indifferent,  yea  fo  vitiated  within,  he  think  no- 
 thing evil  which  he  hath  a  minde  to  do.  He  that  thinketh 
 that  the  heart  is  as  good  and  innocent  which  hateth  his  God, 
 his  King,- his  Friend,  his  Parents,  as  that  which  loveth  them, 
 and  that  it  is  no  duty  to  have  any  good  thought  or  affection, 
 
 G  3  but 
 
4$  II.  Of  GOD's  Relation  to  Man  as  his  Governour. 
 
 but  only  for  the  outward  actions  fake1,  nor  any  fin,  to  be 
 malicious,  covetous,  proud,  deceitfull,  luftfull,  impious,  and 
 unjuft,  in  his  cogitations,  contrivances,  and  de-tires,  unkfs  as 
 they  appear  in  the  acts,  doth  (hew  that  he  hath  himfclf  a 
 heart,  which  is  too  fuitable  to  fuch  a  Doctrine.  But  Na- 
 ture hath  taught  all  the  World,  to  judge  of  men  by  their 
 Hearts,  as  far  as  they  can  know  them,  and  not  to  take  the 
 Will,  which  is  the  firft  feat  of  Moral  Good  or  Evj]5  t0  be 
 capable  of  neither  Good  nor  Evil.  Therefore  feeing  Hearts 
 mult  be  under  Government,  it  mult  not  be  man,  but  the 
 he art -fe arching  God,  that  muft  be  their  Governour. 
 
 p.  8.  V.  1}  God  were  not  the  Governour  of  the  World,  all 
 earthly  Soveraigns  would  be  thentfelves   mgoverned:  But  they 
 are  not  v.ngoverned :  Therefore  God  is  their  Governour^  and  fo 
 the  Governour  of  the  World. 
 R»*ffi  He  1$    ..  T,he  K-ngs  and  States  that  have  Soveraign  power  through 
 firjtle&rn  to  obey  who  ail  the  World,  are  under  no    humane  Government  at  all. 
 mil  leam  to  Govern,  Though  fome  of  them  are  limited  by  Contracts  with  their 
 is  true  in  refpett  of  people.   But  none  have  fo  much  need  to  have  the  benefit  of 
 tbedierice  to  God.         Heart-government  •,  none  have  To  ftrong  Temptations  as 
 they  '•>  And  no  mens  actions  are  of  fo  great  importance,  to 
 the  welfare  or  mifery  of  the  World.   If  the  Monarchs  of  the 
 Earth  do  take  themfelves  to  be  left  free  by  God  to  do  what 
 they  lift  •,  what  work  will  be  made   among  the  people  ?  If 
 they  think  it  no  duty  to  be  juft,  or  mercifull,  or  chafte,  or 
 temperate,  what  wonder  if  they  be  unjuit  and  cruel,  and 
 filthy  ,  and  luxurious ,  and  ufe  the  People  for  their   own " 
 ends  and  lufts,  and  efteem  them  as  men  do  their  Dogs  or 
 Horfes ,  that  are  to  be  ufed  for  their  own  pleafure  or  com- 
 modity. What  is  the  prefent  calamity  of  the  World,  but  that 
 the  Heathen  and  Infidel  Rulers  of  the  World  are  fo  ignorant, 
 and  feniual,  and  have  caft  off  the  fear  of  God,  and  the  fenfe 
 of  his  Government,  in  a  great  degree }  when  yet  moft  of 
 them  have  fome  conviction  that  there  is  a  God,  who  Rulcth 
 all,  and  to  whom  they  muft  be  accountable :   What  then 
 would  they  be,  if  they  once  believed  that  they  are  under  no 
 Government  of  God  at  all.    If  they  fhould  opprefs  their  Sub- 
 jects, and  murder  the  innocent,  it  would  be  no  fault  :  For 
 where  there  is  r.o  Government  and  Law  there  is  no  tranf- 
 gretfion;    No  one  forbiddeth  it  to  them,  and  none  com- 
 manded! 
 
II.  Of  GOD"  s  Relation  io  Mm  as  ks  Govcrnour.  4  7 
 
 rrlandcth  them  the  coi  n  A  \  I 
 
 not  the  Rulers  ol  their  Rulers,  nor  give  the©  Laws:  Qu*  Lex  eft  retfa 
 
 A.ul  Neighbour  Princes  and                           s        bours :  ^J^TqSS 
 
 Trie           1  they  mould  (acnfice  |             !  hone  ft  y,  liberties,  qJSH  i«umic/is  efl 
 
 lives  ami  Kingdoms  to  their  lulls,  u                              They  juftusj  fife   eft  ilia 
 
 mifs,  or  violate  any  fort  (  f  Law.  ferjpea  ufpi*m ,  fire 
 
 Obj.  B*l  f'.v  f>/rr  cf  .           w,  <w</  rfce  />cef /«•*  vindicating,  W?1*    c^°d  fl 
 
 .    .     ' .,     ,  J    .  .    J(,      •     . ,      °  i     i  <-s   j..ftitift  eft   obrempc- 
 
 f/.w  //^trr/«  rw/</  r<f/rr*m  rfcw,  wi'» ftripiH  Icgibus, 
 
 Ar.lvv.  Only  10  far  as  they  feel  thcmielvcs  unable  to  (Jo  inftitutifaj     p< 
 hurt  :  Asa  fnan  is  restrained  from  killing  Adders  left  they  rum,  etti,  ut  iidem 
 (rihghim:  And  the  advantage  oftheif  place  doth  ufuallf  cm-  djcunt,  militate  «$■ 
 
 Ai  1       1   ,1     •  la       1  i    4.      .     n'a  mctienda    tunc, 
 
 powe*  them,  tomakcdelolations,  it  they  have  a  minde  to  it.  nc»i;ecc  jcftes  eafJ 
 
 And  great  mindes  will  not  calily  bear  a  popular   rcftraint :  perrumpet3  f\  poteric^ 
 
 And  indeed  the  honeftcrand  better  any  people  arc,  the  more  is  qui  fibi  can  rem 
 
 undifpofed  are  they  to  rebell  :  And  therefore  Tyrants  may  fruftuofam     putabic 
 
 with  fmilleft  danger  and  fear  deftrOy  them.  ™  de  le*  ' 
 
 Obj.  But  their  orvn  hit creji  Htth  intht  peoples  welfare *,  w/^ 
 therefore  there  is  no  danger  of  fuch  mfcrier, 
 
 Anf.  Did  Acre  think  £>,  that  wifhed  Rowe  had  but  one 
 neck  •,  that  let  the  City  on  fire,  that  he  might  fing  over  it 
 Homers  Poem  6f  the  flames  of  Troy}  that  ript  up  his  own 
 Mother,  that  he  might  fee  the  place  where  once  he  lay  } 
 Did  Caligula  think  (o  ?  Did  Cowniodasfiaracalla.Heliogabalas^ 
 think  fol  Did  the  Spaniards  think  fo  .  by  the  Indians,  who 
 are  faid  by  their  own  Writers,  to  have  murdered  in  forty 
 two  years  rpace ,  no  leis  than  fifty  millions  of  them  >  D^d 
 King  Philip  think  Co^  who  put  his  own  Son  and  Heir  to 
 death,  by  the  Inquiiition  ?  befldcs  fo  many  thoufands  more 
 id  Spain  and  the  Low  Comtreys^  by  that  and  other  way 
 How  foil  of  fuch  bloody  inftances  is  the  World.  If  it  were  a 
 Tyrants  inrereft  that  kept  him  under  fome  moderation  to 
 the  people  of  his  own  Dominions ,  it  might  yet  poflibly 
 leave  him  a  bloody  deitroyer  of  other  Nations,  in  his  Con- 
 quefts.  The  World  hath  not  wanted  men  that  think  the 
 lives  of  many  thoufands,  a  little  facrifice  to  a  proud  defign5 
 or  furious  paffron-,  and  are  no  more  troubled  at  it,  than  a 
 Pythagorean  would  be  to  kill  a  Bird.  It  hath  had  fuch  as 
 Sylfo,  Mejfala,  Catiline,  and  the  Conqucrours  of  Jerufalew, 
 who  as  Jofephus  faith,  crucified  fo  many  thoufands,  till  they 
 wanted  CrolTes  for  men,  and  place  for  CrofTes,  befides  the 
 greater  numbers  iamifhed.  Obj, 
 
48  II.  Of  GOD*  s  Relation  to  Man  as  his  Govcrnour. 
 
 Obj.  But  if  Chief  Governours  be  under  no  Law^  they  are  under 
 Covenants,  by  which  they  are  obliged. 
 
 Anftv.  What  fhall  make   their  Covenants  obligatory  to 
 their  conferences,  if  they  be  under  no  government  of  God  ? 
 The  reafon  why  mens  Covenants  bind  them,  is,  becauie  they 
 are  under  the  government  of  God,  who  requireth  all  men 
 to  keep  their  Covenants,  and  condemneth  Covenant-breakers. 
 But  if  God  had  never  commanded  Covenant-keeping,  noj 
 forbad  Covenant-breaking,  they  could  never  be  matter  of 
 duty  or  fin.     So  that  this  Doctrin,  that  God  hath  made  no 
 Laws  for  man,  and  is  not  his  Governour,  doth  leave  all 
 Soveraigns  from  under  the  leaft  confeientious  reftraint  from 
 any  acts  of  cruelty  or  injuftice,  and  tendeth  to  deliver  up 
 the  world  to  be  a  facrifice  to  their  lulls :  when  it  is  the  go- 
 vernment of  the  univerfal  Soveratgn  that  is  their  reftraint. 
 There  is)  farce  any       $.  9.  VI.  If  God  have  not  the  Sever aignty  over  all  the  world, 
 thing  that  the  world  then  no  man  on  earth  can  have  any   Governing  Tower :    But 
 peedetb  fo  much  as  Princes  and  Rulers  have  a  Governing? 'otver :  Therefore  the  So- 
 !ftGovZZVfr  veraignty  is  in  God. 
 
 that  is  a  greater  vie  *  &■*         r        &   1  •      1  r    r?  •  1 
 
 (m<r  to  them :  which  ^  he  realon  or  the  major  is,  becauie  Kings  can  have  no 
 Diogenes  intimated  power  but  what  they  receive  from  fome  or  other:  there  is 
 when  he  was  to  be  no  efleft  without  a  caufe.    And  if  they  receive  it,  it  is  either 
 
 W'd><Zdldthwrll  from  God  or  Man  as  the  Original.   Not  from  Man,  for  the 
 
 cry 9    Who  "will  buy  .  °  •  r 
 
 hm  a  Maker  :   and  people  themielves  have  no  governing  power  to  uje  or  give,  as 
 
 tvhm  they  aslfd  him  to  the  government  of  Commonwealths :   for  their  perfonal 
 
 what  he  could  do,  he  power  over  themielves  is  of  another  fpecies,  and   cometh 
 
 fad,  He  could,  tell  fhort  of  this  in  many  refpects,  (as  elfe- where  I  have  proved  ) : 
 how  to    command  or         .  .  }      X       * v :,        ,  ,  .  r/ 
 
 yule  men.   Laerc.  in  And  if  it  were  otherwile,  yet  they  have  nothing  themielves 
 
 Diog.  but  derivatively  from  God,  as  is  proved  before:  and  there- 
 
 Dicebatque  cum  in-  fore  t[iey  themielves  muft  have  their  power  from  him,  from 
 
 bern^res"  medicoT,  whom  xh^  are'  and  have  a!1  that  ^  P0^  :  Bat  God 
 &rphUofophos/ani-  -cannot  give  that  which  he  hath  nothimfelf,  either  formally 
 
 malium  omnium  fa-  or  eminently :  Therefore  he  hath  governing  power  formally 
 picntifliitium,  ho.™-  or  eminently,  or  elfe  no  Prince,  or  Man,  or  Angel  can  have 
 r.em  cfie :  cum  autem  an^  nQ  morc  tnan  they  can  have  being  or  reafon  without 
 rumlntcrcrctcsTajB-  nim-  And  though  his  power  be  tranfeendent,  hisexerciie 
 jeaores,vater,vel  qui  ofit  mud  be  according  to  the  capacity  of  the  fubject :  and 
 glori.*  ant  divltiis  therefore  morally  by  Laws  and  Executions.  So  that  as  all 
 addifti  eflcnt,  tunc  things  elfe  in  the  creature  are  derived,  fo  is  power.  And  as 
 demum  nihil  ie  itil-  .      ,    •  -~  ■  ..  .r  .  1      •  11  u     r 
 
 tius  ex'iftimire   ho-  m  beings,  au\  Vn/s  ant  nihil  is  an  undeniable  truth,  10  as 
 
 mine.  lLibd.  to 
 
II.  Of  CO  Ds  Relation  to  Man  as  his  Govcrnour.  4  2 
 
 to  governing  fowcr,  or  Sovaaigntyj  either  it  is,  Primitively, 
 
 y  and  Tranfcndcntly  in  God,  orth  r  is  nun 
 kny  Prince  or  Parents:  for  ifthey  have  it  notfiomHim,  tl 
 can  have  none  at  all. 
 
 Ob).  Governing  I)  Laws  idcaufe&ly  humane  mjotency,  he-  Ckero,  do  Uj«  1. 
 tavfeman  is  not  ever)  where  pefent,,  not  vffower  tvtjfict  him-  pnvtth,  ThatR/ghtu 
 [elfin  and  by  others,  al  the  things  which  be  commandethi   But  fonndtdmtbeL 
 Pere  wan  Omnifrefent  and  Omnipotent  as  God  it,  he  would  maty  ™J£»  ™^ 
 nil  wen  do  well,  and  not  command them  todoit:  therefore  it  U  t\^  (fatble)  m*' 
 fo  in  the  Government  of  God.  may  mji>e  tvil  g$od> 
 
 fw.  It  is  granted  that  man  is  impotent,  and  God  Om-  and  good  evil  j  and 
 Oipotent,  and  Omniprefent,  and  therefore  that  God  could  in-  m^e  ^*//f1?*P"" 
 4*ed  do  as  is  here  intimated,  even  waly  all  men  do  well,  and  m$ne  c'a  [^  (l 
 not  command  it:  But,  1.  it  is  apparent,  that  defaftohc  them.]  Acmfcdcan- 
 doth  not  [o.  2.  And  his  wijdom  being  more  eminently  to  be  feqneneey  which  the 
 ttanififted  in  the  work  of  Government  than  his  Omnipo-  *ihe'fl  *********) 
 teney,  doth  Ihew  us  partly,  why  he  doth  not  fo,  even  beeaufe  ^^V'lwo'ura 
 the  fafiential  way  is  more  fuitable  to  his  ends  and  to  the  jutfis,  i\  Principuai 
 fubjccY  Creation  did  moft  eminently  glorifie  (  or  rnanifeft  )  decretis,  fi  fementiis 
 Omni  potency;  Government  doth  moil  eminently  glorific  God's  Hicum  jur*  co7- 
 Omtifcience  or  Wifdom,  as  our  Perfection  or  Glorification  uSSSSr*uIf*d£ 
 will  molt  eminently  rnanifeft,  andgloririe  his  Love  and  Good-  terarc,  j  is'cefta'men- 
 nefi.  Each  Attribute  fhineth  molt  eminently  in  its  proper  ta  falfa  fupponcrc,  ii 
 work  :  and  mans  conceits  mull  not  confound  this  perfect  n*c  fuffragiii,  ant 
 Oyjgj  icjeis       frultitudinis 
 
 Yet  let  it  be  here  noted,  that  all  this  while  I  meddle  not  tapta,  wtcntia  ftul- 
 
 withthe  controverlie  of  the  Liberty  of  man's  will,  and  ;o,  torum  feiucmih  ac- 
 
 whether  God's  fapiential  government  by  Laws,  do  operate  <l;c  &&$,  l|C  eorum 
 
 alfo  by  neceilitation,  and  Phyfical  caufttioh ,  as  the  natural  fuff^g»«' rcrum  na- 
 
 motions  cf  the  Orbs,  or  the  artificial  motions  of  an  Engine.  n<Jn  hncluRt^Jt^x 
 
 I  only  argue,  that  whether  God  thus  operate  by  his  Govern-  mala    perniciofaque 
 
 merit  by  fecret  receflitation  or  not,  yet  it  is  moft  certain,  that  font  habeantur  pro 
 
 be  governed  Morally,  and  ufeth  the  Means  of  Do  d?rm,  Laws  bonis  &  ^Kuaribus. 
 
 and  Judgments:    which  mieht  conllft  with  Al:c  c'jrrc::m  Jus  « 
 
 •  n-  11     !        .        •        •     i      1      r     »     ■"        •  >.  1  ijuna    facers     Lex 
 
 taring  efficacy  in  all  that  do  obey  indeed,  it  Gpdswifdom,  pofl-t,  bonum  cadem 
 and  man's  freedom  of  will  did  ihferr  nothing  to  the  con-  facerenon  poteft  ex 
 trary.   But  if  it  had  been  granted,  that  all  God's  Tal°-  Art,uinosi-e- 
 
 isbyPhyilcal  efficacy,  it  would  ftartd  good  neverthekl\  that  Rq?.1  J"?*™? 
 
 ,  T     ,  y  -  ,        c  ,     nulla  al.amfi  nat.ra- 
 
 J  and  Judgment  are  part  ct  the  means  which  hemaketh  \\    norma    <jividere 
 (gerltctual.  But  yet  I  (hall go  further  in  the  next  Ai  poflumm     eicer.it 
 
 H  0.  ic.  Lrg-  *.p*  *M. 
 
50  II.  Of  COD's  Relation  to  Man  as  his  Governour. 
 
 $.  io.  Vil.  Experience  fatisfieth  all  the  rational  world,  that 
 there  is,  de  fa&o,  a  courfe  of  T>uty  appointed  by  God  for  men^ 
 which  they  do  not  eventually  fulfil  Therefore  there  is  not  only  a 
 Moral  Government,  which  is  tffcllual,  lut  alfo  which  is  fepa- 
 rated  from  necessitating  efficacy. 
 
 Tljey  that  deny  this,   and  plead  for  Thyfical  Government 
 
 M^rauftaffirm,  that  nothing  is  any  man's  Duty,  but  what 
 
 "  he  aduallyperjcrmeth :     and  that   nothing  is  any  man's  Cm 
 
 which  he  doth,  or  omitteth  to  do  •,    that  is,  that  there  is  no  tin 
 
 or  moral  evil  in  the  world  :  For  all  that  God  Fkyfically  effe- 
 
 fteth  is  good  ',  and  they  fuppofe  him  to  have  no  Law  which 
 
 commandeth  any  thing  but  what  he  Fhyfically  effelleth,  and  he 
 
 will  not  fhyfically  effect  that  which  he  forbiddeth.  And  if  there 
 
 be  no  fuch  thing  as  moral  evil  or  fin  in  the  world,  then  no 
 
 man  mould  fear  any,  or  avoid  any  !    Let  but  a  man  leave  any 
 
 thing  undone,  (  if  it  be  nouriminghis  children,  defending  his 
 
 King,  loving  God  or  man  )  and  he  may  thence  conclude  that 
 
 it  never  was  his  duty  :  Let  him  but  do  any  thing  that  he  hath 
 
 a  mind  to,  ( if  it  be  killing  Father  or  Mother,  or  his  Prince  or 
 
 Friend  )  and  he  may  be  Cure  that  it  is  no  fin,  b-caufe  he  hath 
 
 done  it,  for  if  God  forbid  it  not,  it  is  no  fin:    nay,  he  may 
 
 make  it  an  effect  of  God's  government.    But  this  confequence 
 
 is  lb  falfeand  horrid,  that  no  Nation  on  earth  receiveth  it, 
 
 and  Cannibals  themfelves  abhor  it,  who  eat  not  their  friends, 
 
 but  Grangers  and  enemies. 
 
 Stoici  dlcuntj  fmceros       5^.  1 1.  VIII.  IfGodbe  not  the  Governor  of  the  world  by  Laws, 
 
 e:Te  fapientcs,  obfer-  then  no  man  need  to  fear  or  avoid  any  thing  forbidden  by  the 
 
 vareqae     &   cavere  Laws  of  Man,  who  can  either  keep  it  fecret  by  Wit,  or  kgep  him- 
 
 foliate,  ne  quid  de  r£v  rrm  }mntane  revenue  by  Tower.    But  the  confequent  vsfalfe  ; 
 
 #g^A^Kk*cZ™&     •    ,      k    r    u 
 
 rr.r,  fuco  feu  arte  The  reaion  ot  the  conlequence  is  evident  •,  becaule,  where 
 aliqua  mala  occul-  no  humane  revenge  is  to  be  feared,  there  no  punifhment  at 
 tante,  &  bona  qu*  all  is  to-be  feared,  if  God  be  no  Governour  of  the  world: 
 infunt  apparcre  fa-  bat  thofe  that  can  hide  their  actions  by  craft,  or  make  them 
 dere  vocis  omnem  g°Cc*  b7  power,  need  not  fear  any  humane  revenge  j  there- 
 fiaioncm.  .Inert,  i*  fore  they  need  to  fax  none  at  all,  upon  the  Atheifts  grounds. 
 tenone*  And  if  that  be  Co,  i .  How  eafie  is  it  for  cunning  malice  to  burn 
 
 *  w^i  London  now  *f.  a  *  Town,  to  kill  a  King,  to  poifbn  wife  or  children,  and  to 
 defraud  a  neighbour,  and  never  be  difcovered  ?  If  this  be  fo, 
 then  Thieves,  Adulterers,  Traitors,  when  they  are  detected, 
 
 have 
 
II.  Of  GO  D'i  Relation  to  Mm  as  his  Covert;  our.  5 1 
 
 have  tailed  only  in  point  of  wit,  (  that  they  Concealed 
 aocj  and  not  in  point  ofhon  v.    2.  And  thenany  ma,acon- 
 
 Rebel  that  can  get  enow  to  follow  him,  hath  as  gobd  Puu^enim  '«! 
 
 as  the  King  that  he  rebelfeth  ,    and  if  he  Conquer,  he  non     <Jepr< 
 
 ifced  not  accufc  himfclfofd  And  then  there  polfefc  d 
 
 will  be  nothing  for  con  fciencc  to  blame  an\  man  tor,  ridj  I  nterfbmno 
 
 r  f  ■  1  1  i  ■    aii- 
 
 one  man  toaccule  another  or,  but  witlclncis  or  itnpotency.  c  -,,s  pcc 
 
 And  then  the  Thief  muft  (lirTcr  only  for  tVant  offtrength  or  t  r,  dc  f.<>  cogue 
 
 cunning,  and  not  becaufe  lie  did  any  wrong.  Sc:.  if.  \o6. 
 
 f.  1 2.  IX.  If  there  be  no  Govern -vent  /v  God,  there  can  be  rrimi    &    ttiixtni 
 
 m  true  Fropriety  but  Strength  :  and  he  that  *  firotigeft  batb  E^Tl£»£ 
 
 right  to  all  that  he  can  lay  hold  on.    Buttbe  Confequent  isfalfe:  Cl;njx    ra.njr   prc. 
 
 therefore  fnisthe  Antecedent.  mime  &   fecuuntur, 
 
 The  confequence  is  undeniable  :    for  ifrhercbe  no  Divine  tiir.ert  femperfc  cx- 
 
 Government,  there  is  no  Law  but  Humane  :  and  no  man  can  pav-e^a-j  &  vl* 
 
 have  any  Right  befides  Strength  to  make  Laws  for  any  other  47' 
 
 whomfoever.     For  if  God  have  no  Government  and  Law,  he  Mihi      laudabillora 
 
 cenltituteth  noUebitmnvelJis,  noDuenefsor  Right.     And  videncur  omnia,  qua: 
 
 man  can  haveno  Right  to  govern  others,  if  he  have  no  Go-  £nc  vcndjtacio"c  * 
 
 3       Trx     ,     1         ■       -»•  1  ^  1       ^ne  populo   telle  fi- 
 
 vemcur  to  give  any.     It  God  do  give  Right  to  Govern,  he  unc<    £ullum  thca. 
 
 thereby  maketh  obedience  to  that  Governour  a  duty  :  and  tnitn  virtuti  confei- 
 
 he  that  conftituteth  or  inititutcth  Right  and  Duty,  govern-  cntia  majus  eft.^wff, 
 
 eth.    And  if  God  give  men  No  Right  to  Govern,  they  can  »*T*M»'t«  **8* 
 
 have  none.     And  then,  if  Strength  be  all  their  Title,  any  man 
 
 that  can  get  as  much  Strength,  doth  get  as  good  a  Title  j  and 
 
 may  (eize  upon  the  Lives,  the  Lands  and  Eitatcs  of  Prince  or 
 
 People,  and  give  Laws  to  the  weaker,  as  others  before  gave 
 
 Laws  to  him.    And  Co  there  will  utter  confuiion  and  nailery 
 
 be  let  in  upon  the  world.     As  in  the  Poet's  defcription  of  the 
 
 degenerate  Age,   Viviturex  rapy,  non  kofpes  ah  hojpite  tutus, 
 
 &c.   Reafon  would  have  nothing  to  fay  again!!  ftrength  :  the 
 
 great  Dog  would  have  the  belt  title  to  the  bone.    Mdhr  mihi 
 
 dt:<t era  lingua  eft. 
 
 Dummodopugnandojuperem,  tu  vince  loquendo,  Ovid.  Met. 
 
 Thehonelt,  poor  and  peaceable  wrouldhave  (itch  a  peace 
 with  thieves  and  ftrong  ones,  Cum  pecore  infirm  qu£  folet  ejfe 
 h-pis,  Ovid. 
 
 $t  13.  If  God  govern  not  the  world,  then  meer  Com-  par  ^  «quum  Im- 
 munities are  uncapahle  of  Right  or  Wron&  and  no  wan  fcibusacccpcum  fcr« 
 u  bound  in  duty  to  {pure   his  Irothers   lice  or  ft  ate.      B  t  deberi?.  Dem 
 
 H2  the 
 
52 
 
 Animal    hoc   provi- 
 d;m,  fngax,    multi- 
 plex,   actum,     n  e- 
 rhor. plenum  Rationis 
 &  confiUi  cuemvoca- 
 mis  hominen,  prx- 
 claru.    quad  am    con 
 ditione      generatum 
 eile  a  fu  pre  mo  Deo  : 
 folum    eft  enim    ex 
 tot  animantium  ge- 
 neribus     &     naturil 
 particeps  Rationis  & 
 cogitationhj  cum  cx- 
 tera  fine    omnia  ex- 
 pertia.       Quid   e^ 
 autem  non  dicam  in 
 homine,  fed  in  omni 
 coe'.o,atque  terra  ra- 
 lione  divinius,    qua* 
 cum   adolevit   atqic 
 perfefta   eft,    nomi- 
 natur  rite  fapientia. 
 Eft    igitur   Cjuoniam 
 nihil  eft  rat'onc  me- 
 lius, eaque  &  in  ho- 
 mine &  in  Deo,   pri- 
 ma homini  cum  Deo 
 Rat!on'.s  focietaf.  In- 
 ter quos  autem  Ratio, 
 inter    cofdem    recta 
 ratio  eft  communis  : 
 Qx  cum    fit    Lex, 
 lege    quoquc  confo- 
 ciati    homines     cum 
 Diis  putandi  fumus; 
 Quibus   autem    ha?c 
 funt    inter  eos  com- 
 munia     &     civitatis 
 ejufdem  habendi  funt 
 t:nde    univerfus    hie 
 Mundus  una  civitas 
 communis     Deorum 
 at  que   horn  in  um  cx- 
 jftimanda.     £7f.    de 
 Leg.  i»  />.  119. 
 
 II.  Of  GOD'S  Relation  to  Man  as  his  Governom\ 
 the  Consequent  is  falfe  :    therefore  fois  the  Antecedent. 
 
 By  a  Community  I  mean  a  company  of  men  that  have  yet 
 fetup  no  Government  among  them:  If  God  be  not  their 
 Governour,  fuch  have  2  one  at  all,  and  fo  are  under  no  moral 
 obligation  :  for  Covenants  the  mltlvcs  cannot  bind,  if  there  be 
 no  i'dperiour  obligation,  requiring  man  to  fhnd  to  his 
 Covenants. 
 
 Cbj.  Then  Go<F$  Covenants  to  man  do  not  lind  him. 
 
 Anfw.Not  at  all,by  proper  obligation^  if  it  were  his  Duty 
 to  keep  them,  and  his  Sin  to  break  them  h  for  God  is  not 
 capable  of  duty  or  fin.  But  yet  improperly  they  may  be  called 
 Obligations,  becaufe  they  are  the  demonftrations  of  his 
 Will,  which  the  perfection  of  his  Nature  will  not  let  him 
 violate.  It  would  be  an  imperfection,  if  God  mould  break 
 promife,  though  not  a  fin  or  crime:  And  therefore  it  is  im- 
 poflible  for  God  to  lie. 
 
 Obj.  Butfuppofe  we  fay,  that  WLin  k  under  no  other  obliga- 
 tions than  a  B?  a  ji\  andthat  amongmen  there  is  no -proper  right 
 or  wrong,  duty  or  fault:  yef  men  iy  confederacies,  without  any 
 other  Government,  would  fettle  'Rules  for  thefafety  of  c  oh  al  it  at  ion 
 andconvtrfe,  and  for  love  of  them f elves  would  forbear  wronging 
 others .  And  this  is  all  the  Law  of  Nature  that  M.tn  hath  above 
 Bruits. 
 
 Anfw.  Thole  Confederacies  would  no  further  oblige  them, 
 than  their  Interefi  required  them  to  obferve  them.  Still  by 
 this  rule  a  man  is  left  free  to  kill  wife  and  children-,  i{  he  be 
 weary  of  them,  which  no  neighbour,  being  wronged  by 
 none,  will  feem  obliged  to  revenge  :  mil  he  that  is  the  ftron- 
 gcr  is  left  to  do  his  word,  without  fault  to  feize  upon  other 
 mensefhtes,  and  to  depofe  Kings  and  deftroy  them,  and  all 
 the  world  would  b:  in  a  ftate  of  war.  Or  if  le'f-intcreft  keep 
 fome  quiet  for  a  time,  it  would  be  but  till  they  had  ftrength 
 and  opportunity  to  do  othcrwife.  He  is  not  fit  for  humane 
 fbciety,  who  would  tell  all  about  him  £  I  take  my  felffree  to 
 defraud  and  murder  any  of  you,  as  foon  as  my  own  fafety  and 
 intereft  will  allow  it  me.  ]  And  no  man  that  thus  taketh  a 
 man  for  a  beam,  can  expecl  any  better  ufage  than  a  beaft  him- 
 felf,  any  further  than  felf- love  (hall  retrain  others  from  aba- 
 fing  him :  nor  can  he  plead  any  better  title  to  his  cftate,  jjor 
 exemption  from  the  violence  of  the  ftronger.     And  it  will 
 
 alfo 
 
II.  Of  GOD  s  Relation  to  Man  as  his  Govcrtwur.  55 
 
 i  >Uaw, that boneily  is  n  >.u  felf-freferviag  policy  ^ 
 
 and  tint  blafphemy  and  impiety  agamtt  God  need  not  be 
 
 led)  nor  any  thing  as  n  fault,  but  only  a^a  .frfy, 
 
 expoiingthc  perfon  himfelf  to  danger.  I  nceft,  Perjury,  Lying, 
 
 nii^ht  be  Etspateidzs,  hat  n«)t  aiiy  crimes.  #J*r 
 
 Ob).  If  you  fufpofed  tbminGod,  they  would  be  tut  imp.rfe- 
 tuons,  and  riot  aunts,  and  why  Jhould  you  judge  otherwife  of 
 them  in  Man* 
 
 Anfw.  Becaufc  the  abfolute perfettion  of  his  Nature  is  in/lead 
 
 of  a  Law  to  Go  J,  who  hath  no  Superiour.    But  man  hath  a 
 
 ■  ;our,  ^\\(\\ut\\  mimperfeft  nature,  which  is  theceC  re 
 
 to  bj  regulated  by    the  wifdom  and  will  of  that  perkdt 
 
 $uperiour. 
 
 And  moreover,  if  Man  have  reafon  and  wifdom  above  a 
 Bcaft,  which  maketh  him  capable  ot  knowing  Right  and 
 Wrong,  and  of  beingmoved  by  the  things  that  are  evident  to 
 reafon,  though  not  to  fenfe ,  and  if  he  be  made  to  be  governed 
 by  Laws,  (  as  was  proved  before  J  then  he  is  certainly  go- 
 verned accordingly  i  orelte  his  nature  and  reafon  were  given 
 him  in  vain,  which  could  not  be  by  the  mod  wife  Creator. 
 
 Obj.  Godgovemeth  the  world  as  the  Soul  govemeth  the  Body, 
 which  is  rational)'  ex  parte  animac-,  but  not  by givingreafon  or 
 laws  to  the  Body  :  but  defpotically  by  the  natural  power  of 
 the  Wil\ 
 
 Anfw.  The  flefh  is  not  capable  of  Laws,  as  having  no  Rea  - 
 Ion,  and  therefore  no  proper  La ws  can  be  given  to  it  in  it 
 felf  by  the  Soul :  But  the  Soul  is  capable  of  Reafon,  and  made 
 to  be  moved  by  propofed  Reafons  in  a  Law,  and  not  only 
 by  natural  torce  as  the  flefh.  The  Government  mud  be  agree- 
 able to  the  capacity  of  the  Subject.  Though  the  Rider  rule 
 the  Horfe  by  a  bridle  and  fpur,and  not  by  a  Law,  it  followeth 
 not  that  the  King  mult  not  rule  the  Rider  £o.  The  Soul  and 
 Body  conltitute  one  Suppofitum  or  Man  •,  and  therefore  the 
 Body  is  governed  by  a  Law,  becaiife  the  Soul  is  fo,  which 
 defpotically  moveth  it :  Laws  are  for  diitinct  individuals, 
 and  not  for  one  part  of  an  individual  to  give  to  another  part. 
 
 Obj.  If  God  be  the  conftitutive  Soul  of  the  world,  then  he  need 
 not  give  it  Laws, 
 
 Anfw.VccdiuCc  it  is  mod  certain,  de  faUo,  that  he  doth 
 give  us  Laws,  therefore  it  is  certain  that  he  is  not  the  con- 
 
 H  3  ftitutive 
 
-J4  ^*#  °fG0D's  Rdat*on  to  Man  as  hi*  Gcverttour. 
 
 conftitutive  Soul  of  the  world,  as  is  alfo  further  proved  be- 
 fore :  though  he  be  much  more  to  it  than  a  Soul. 
 
 tf.  14.  XI.  If  wan  aft,  per  media  propter  finem,  and  loth 
 decerned  byreufon,  then  hemuft  be  ruled  ly  a  Law.  But  the 
 Antecedent  is  pre :  Ergo,  &c. 
 
 For  the  EWis  ever  fbmething  apprehended  fub  ratione  boni, 
 (  and  the  ultimate  end,  fub  ratione  opimi  pfjibilit : )  and 
 the  Means  are  chofen  and  ufed,  fub  ratione  conducibilis,  as 
 apt  to  attain  the  End.  This  Means  and  End  are  not  to  be 
 difecrned  onely  by  fenfe  and  imagination,  as  in  bruits  every 
 object  is  apprehended,  but  by  realbn  •,  this  Reafon  is  dcfe&i- 
 ble  and  liable  to  error,  and  therefore  the  rational  evidences 
 mult  be  propofed  to  it,  and  that  conveniently  :  For  he  that 
 knoweth  not  Reafon,  why  he  mould  chufe,  refufe,  or  aft,  can- 
 not do  it -Rationally.  And  the  Will  b:ing  as  apt  to  befeduced 
 
 RcT-Ska  Cubfftnon  b^  thc  icljle> hath  need  of  du€  motivcs  t0  determine  k.  There- 
 eft  honos  vlrtuti  nee  fore  there  is  need  of  the  Regulation  of  a  Law,  containing  the 
 poena  fee  lerofis  Do  direction  of  a  fuperiour  wiidom,  with  authority  and  motives 
 «*'#•  ofconfequential  Good  or  Evil,  propofed  by  one  that  can  ac- 
 
 complifh  it. 
 
 But  the  whole  world  doth  fo  univerfally  confent,  that  there 
 is  a  difference  between  Right  and  Wrong,  Duty  and  Crimes, 
 Good  and  Evil,  and  fo  a  neceflity  of fome  Government  (  hu- 
 mane at  leafl )  and  that  man  is  not  like  the  beafts,  where 
 itrength  is  the  only  title,  and  good  and  evil  is  but  natural, 
 called  jucundum  &  utile,  with  their  contraries,  that  I  need 
 not  plead  that  part  of  the  caufe  any  further,  univerfal  confent 
 not  only  making  it  unneceffary,  but  alfo  being  a  valid  argu- 
 ment againft  it,  as  proving  that  it  is  againit  the  common 
 reafon  of  Mankind,  and  light  of  Nature. 
 
 £.  i^.Xll.IfGodbenot  the  univerfal  Govermur  of  the  world, 
 then  error,  malice,  and  tyranny,  and  fdfijhnefl  will  wake  injuftice 
 finally  p offer ous,  and  ofprejfedinnocency  remedilefi.  But  that 
 cannot  be,  as  jhall  hereafter  tefullier  made  appar. 
 
 There  mud  be  fome  infaVible  Judge  to  pa fs  the  final  fen- 
 tence,  and  hear  all  Caufes,  as  it  were,  over  again  •,  and  fome 
 perfect  righteous  Judge  to  fet  fhaight,  all  that  mens  unrighte- 
 oufhels  made  crooked  •,  or  elfe  unrighteoufhefs  will  finally 
 prevail  And  th'smuftbeGod,  who  being  the  fountain  of  all 
 Government,  is  alfo  the  end  of  all. 
 
 £.16. 
 
II.  Of  GOD's  Relation  to  Man  as  his  Govcrtwur.  5  5 
 
 $.  16.  XlU-IfGod  be  not  the  Sufrena  Zhtmrfai 
 there  can  be  no  unity  andbarmnyjn  tbe  mural  Order  andGo- 
 nentoftbe  World. 
 
 As  all  1  he  Corporations  m  the  Kingdom  would" be  «  con- 
 tinual difcord  with  one  another,  if  they  were  not  all  united 
 in  one  King ;  fo  would  all  the  Kingdoms  ot  the  World 
 ("much  WOrie  than  they  are;  it  they  werenot  under  the  Go- 
 vernment of  one  God. 
 
 £.  i".  XIV.  yhe  loft  argument  fi all  be  a  Jure  6c  aptitudine  : 
 /  Man  be  made  a  Creature  to  be  moraly  Governed,  and  the 
 HMdtuVtedJtigbt  and  Altitude,  for  ftifream  Government  be  in 
 God  alone,  then  God  is  actually  the  fuf  ream  Gcvcrnoi.ro}  the 
 the  World:  But  the  antecedent  is  true,  therefore  the  confe- 
 quent. 
 
 1.  That  God  only  is  Able,  is  undenyable:  Men  can  go- 
 vern but  their  particular  Provinces  or  Empires:  and  none  of 
 them  is  capable  of  Governing*  all  the  World,  for  want  of 
 Otnniprefence,  Omnipotency,  and  Ommfcience  :  And  there- 
 tore  the  Pope  that  claimeth  the  Government  of  all  the  World, 
 it*  all  turn  Chrifnans,  doth  thereby  pretend  to  a  kinde  of  Dei- 
 ty. -And  if  Angels  were  proved  able  to  govern  the  Earth,  it 
 can  b.'but  as  Officers,  and  not  in  abiblute  fupremacy  :  For  ^it-icus  -m   c-rer    *e 
 who  then  mail  be  the  Governour  of  them\  Their  being  is  /r?.  I#^.  „^  f^% 
 meerly  derivative  and  dependent,  and  therefore  fomuitbe  That  be  cannot  but  be- 
 their  fewer.     God  only  is  allfuifkient,  omniprelent,  omni-  lieve  that  Jus  eft  or- 
 potent,  omnifont,  and  molt  good:  Sufficient  to  give  perfedr  T^^pl!Tfi 
 Laws  to  alH  to  execute  righteous  Judgement   upon    all  >  1#  Quaf,  mifneribus 
 and  to  protedfc  the  World  as  his  Dominion  :  when  Princes  Dcorum  nos  efle  in- 
 cannot  protect  one  Kingdom,  nor  themfelves.  ftruaos   &   omato<. 
 
 And  Gods  title  and  right  is  as  undoubted  as  his  Power:  J^^r  j  i-J^ 
 For  he  is  Abfolute  Owner  of  the  World.  And  who  mould  v"£Jj  '"pYrcn?  °c0m- 
 claim  Soveraignty  over  him  or  without  him,  where  heisfole  mi:nemq;  rationem. 
 Proprietor.  He  hath  undoubted  right  to  rule  his  own.  3-  Omnes  inter  fe  na- 
 
 Obj.  Propriety  amone  men  is  no  title  to  Government.  lurali  quadam  indul- 
 
 a  r       kLc  1         r>         •  r>  i  i  •         genua  &  benevolen- 
 
 Anfw.  Abiolute  Propriety  in  a  Governable  creature,  is  a  J&  tum  aiam  focic- 
 
 pknary  title.  But  no  man  hath  abfolute  Propriety  in  another,  tare  jurii  comineri. 
 
 Yet  Parents,  and  the  Matters  of  Slaves,  who  come  neereft 
 
 it,  have    an  aufwerable  Power  of  Governing  them.    But 
 
 mans  fulled:  Propriety  is  in  Bruits  and  Inanimates,  which  are 
 
 not  Creatures  capable  of  Government, 
 
56  II.  Of  COD's  Relation  to  Mdn  as  his  Covermur. 
 
 <5.i8.  The  Relation  then  •/Sovereign  King  or  Re&or 
 in  God  to  man,  *?  founded  in  the  forenamed  Relation  of 
 a  Proprietory  fappofmg  tie  Aptitude  of  the  Sibjeft  and  the 
 Owner, 
 
 Having  proved  that  God  is  the  Vniverfal  King,  I  come  to 
 fluw  his  title  to  his  Kingdom.  1'itulus  eft  fundament mn  juris, 
 Soveraignty  or  fumma  pot elm ,  is  Jus  fupremi  Regiminif. 
 Where  this  Right  is  founded,  great  ignorance  hath  made  a 
 great  controverlie,  the  thing  to  men  that  are  of  competent 
 undafhndmgs  in  Inch  fubjedts,  being  moil  eaiie  and  pad  con- 
 troverile. God  having  made  man,  is  immediately  his  Ownery 
 becaufe  his  mak^r.  Having  made  him  a  Rational  free  Agent, 
 and  fo  to  be  Governed,  he  hath  the  Jus  Regendi  by  Immediate 
 Refultancy  from  hisAbfolute  Propriety,  fuppoling  the  Na- 
 ture of  the  Creature,  and  the  Perfect'on  of  the  Creator  alone, 
 which  fo  cjualitie  one  to  be  a  Suhjetl,  and  the  other  to  be  the 
 Gcvernour,  that  they  are  as  it  were  the  remoter  fundam en- 
 turn  Relatione.  From  the  being  of  Man  Hoc  a  liquid  a  Deo  cre- 
 atum,  refulteth  the  propriety  or  God  :  From  the  fpecific\na- 
 ture  of  Man,  as  a  Rational,  free,  focialle  Creature,  he  is  by 
 immediate  Refultancy  Gubernandus :  and  being  fuch ,  his 
 Creator,  remotely  for  his  Infinite  Perfections  and  file  aptitude, 
 and  proximately ,  becaufe  he  is  Mans  abfilute  Owner ,  is  by 
 Refultancy  his  rightfull  Governour :  And  that  he  negle&etU 
 not  this  his  Right,  but  a&ually  Governeth  him,  appeareth 
 in  the  very  makjng  man  fuch,  and  continuing  him  (uch  as  is 
 See  this  fullycr  proved  made  to  be  Governed,  as  alio  in  his  actual  Laws  and  Judge- 
 in  my  Political  Apho-  ntents.  This  is  the  true  and  plain  refolution  of  the  Queition 
 nf.  p.  5i,  &c.  0f  t|le  Title  of  God  to  his  Kingdom,  or  fundament  um  of  the 
 
 STcfleWrS  Rd^°"°t  UnimfalKing. 
 
 pnefu,    prsfenbate;  £•  19-  Humane  Government  is  an  Ordinance  of  God,  and 
 
 rec>a&milia,&con-  Humane  Govemours  are  his  Officers  as  he  isfv.pr.am:  And  he 
 
 j-mfta  cum  legibus :  hath  not  left  it  free  to  the  V/ortf,  whether   thev  will  live  in 
 
 utcnimmagittratibus  «0verned  Societies,  or  not. 
 
 fum  ii  agiftratus;  Ve-  Tnat  Humane  Government  is  appointed  by  God,  appear- 
 
 rcq; did  poteft,  Ma-  eththus:    i.  In  that  the  light  of  Nature  ceacheth  it  all  the 
 
 gftfatum  etfe  legem  World.     2.  In  that  God  hath  put  into  mans  Nature  a  necejfi- 
 
 loqxntcm.iegcrnau-  ty  0f  ir    ancj   therefore  fignified  his  will  concerning  it:  It  is 
 
 tern    n  utum     Magi-  -      jr  ,,           *                .     D     ,-                    ,          *        .  P .    n 
 
 f\i*tvm.  cicer.de  Si*  neu!*ul1  t0  tne  very  lives  or  men,  and  to  their  hightft  per- 
 
 I  int.*                '  feftions,  ore  er,  and  attainment?..     If  Parents  did  not  govern 
 
 Children, 
 
IV Of  COD's  Relation  to  Mw  as  hisGozcrnour.  5  7 
 
 Children,  and  Teachers  their  Scholars  ,  and  Maft.rs  their 
 
 Servants,  and  Princes  their  Subjects,  the  World  would  he 
 as  a  Wikkmds  ot  wiklc  beufts,  and  raen  would  not  live  like 
 men,  according  to  their  natural  capacities  :  I  deny  nor,  but 
 feme  one  or  few  by  neceility  or  tome  extraordinary  circum- 
 ftanees,  may  be  exempted  from  tins  obligation,  by  being  i.n- 
 capable  oi  the  benefit  :  being  call  into  a  VVildcmds,  or  fuch 
 like  place,  where  the  benefit  of  Government  is  not  to  be  had. 
 But  that's  nothing  to  the  commoner  cafe  of  Mankinde  :  A> 
 Marriage  is  indiiferent  to  thole  individuals  that  need  not 
 the  benefits  ot"  if ,  but  it  is  not  lawfull  for  the  World  of 
 Mankinde,  to  torbear  procreation  ,  to  the  extinction  of  it 
 
 $.  20.  1  here  fore  as  all  Rulers  receive  their  Power  front 
 tn*,  and  hold  it  in  dependence  on  him,  fo  mufi  they  finally  ufe 
 it  for  hiw,  even  for  his  will  and  inter  eft,  which  tbey  muft  prin- 
 cipally intend. 
 
 He  that  is  the  Original  of  Power  muft  needs  be  the  End  : 
 He  that  giveth  it  to  man,  doth  give  it  for  the  accomplifh- 
 ment  of  his  own  Will.  It  is  held  in  pure  fubordination  to 
 him,  and  fo  it  muft  be  ufed,  or  it  is  abuied. 
 
 £.21.  Therefore  no  man  can  have  any  Tower  againfi  God,  or 
 his  Laws  or  Intereft :  For  he  giveth  not  Power  againfi  Him- 
 
 That  is,  he  giveth  no  man  Right,  authority  or  commiflion 
 to  difpleafe  him,  by  the  breaking  of  his  Laws,  for  that  is  a 
 contradiction ,  or  chargeth  his  Laws  with  contradiction. 
 Yet  mutt  not  any  Subjects  make  this  a  pretence  to  deny  any 
 jut)  obedience  to  their  Rulers,  or  to  rebell  againft  them,  on 
 fuppofition  that  their  Government  is  againft  God.  For  as 
 private  men  are  not  made  Publick  Judges  of  the  intereft 
 of  God,  but  only  private  dilcerners,  in  order  to  their  own 
 obedience  to  him",  (b  may  that  Government  be  for  God 
 in  the  main,  which  is  againft  him  in  fome  few  particu- 
 lars. 
 
 §.  22.  'the  HighefiVuty  of  Mantis  to  Him  who  is  the  High- 
 eft:  And  the  great  eft  Crime  is  that  which  Is  committed  againfi 
 the  greatefi  Authority, 
 
 This  is  fan  luce  io  evident,  that  it  needs  no  proof:  for- 
 mally the  chief  obedience  is  due  to  the  chief  Governour  : 
 
 I  (To 
 
58  H.  Of  COD's  Relation  to  Man  as  his  Govemour. 
 
 (  To  a  King  rather  than  to  a  Juftice  of  Peace  or  Conftable :) 
 And  confequently  the  greattft  fin  is  againft  him.  If  God  be 
 above  man,  Co  is  duty  to  God,  and  iin  againli  God,  the  greateft 
 in  both  kinds. 
 
 KJtcdd  7n\F  zino  $%  21'  ^€refere  there  n  Good  and  Evi}->  whkh  refi*8#* 
 Lacrtl'tn  2cn.  faith,  ^od,  and  are  called  Holinefs  and  Sin,  which  are  incomparably 
 thxt  the  Stok\i  fay,  greater ,  than  Good  ayid  Evil  fo  called  from  refpetl  to  any 
 Virtutcs  fibi  invicem  Creatures,  whether  Individuals  or  Societies. 
 cfle  connexas,  w  qui  Therefore  they  that  know  no  Good  but  that  which  is  fo 
 imam  habueriCjomnes       n   j   r  r    n.  *.  r*  L£r*^ 
 
 habeat :  cflc  cnim  ca^e<^  *rom  lts  relpect  to  mans  commodity  or  benefit,  nor 
 illarum  communes  no  Evil  but  that  which  is  Co  called  from  its  reipedf  to  the 
 fpecuiationes ,  &c  hurt  of  Creatures,  do  not  know  God ,  nor  his  Relation  to 
 Qui   cnim     probus  his  works  ■•>  but  make  Gods  of  themfeives,  and  accordingly 
 
 ^£^^<*<**"*™  e     Jr    ,     eA 
 
 da:  quae  vero  facien-       £•  24.  Jhe  Consciences  of  men  do  fecretly  accufe  them,  or 
 
 da  fmr,  ea  &  eligen-  excufe  them,  according  to  this  fort  of  Good  or  Evil. 
 
 da  eflc,  &  fuflinen-       When  men  have  wrangled  againft  Religion  never  fo  long, 
 
 &  V^rfetramertc-  therC  ZTC  yCX?  kw  f°  bllllde  and  bad>  H1  wh°m  G°d  hath 
 nendarfequuncurau-  not  a  refident  witnefs,  called  Conference,  which  fecretly  tel- 
 
 tcm  prudentiam  con-  leth  a  man  that  he  doth  well  or  ill,  as  he  kecpeth  or  breaketh 
 
 filiorum  maturkas  &  the  Laws  of  Nature,  and  that  with  refpect  to  the  Soveraign 
 
 S?am  vero  ordi-  Law~giver>  and  ™<  °%  t0  the  §ood  or  hurt  ^  man.  As 
 nis  dexterkas  &  or-  Conference  doth  not  accufe  a  man  for  being  poor  or  lick,  or 
 nacus;  Juftiriara  au-  wronged  by  another  (though  about  thefe  we  may  have  alio 
 rem  xqukas  &  gra-  inward  trouble  )  fo  it  doth  not  juftihe  him  for  his  Proipe- 
 TerL7ZU?m7~  rkyin  the  World  ( though  it  may  be  laid  afleep  and  quieted 
 
 que  conttantia,  atqj    .    *      .  v         •     •     r      \*       n    ^      1  r?    ••    1 
 
 valentia.-  Placet  au-   by  fuch  means).    But  it  is  tor  Morall  Good  or  Evil  that 
 
 tem  eis>  nullum  inter  Conference  doth  accufe  or  juftifie  :  If  I  make  my  felf  poof 
 Vircucem  &  Vkium  wilfully,  my  Conlcience  will  trouble  me  for  the  wilful  fault, 
 
 aJm^efIUm;„<^ir1"  and  b^ed  m  me  repentance  and  remorfe  :  And  fo  it  will  if 
 admodum   enim  lie-  T  ,  .  £  ...  _,      .r  _  ,  r.r 
 
 Hum    aut  diflonum  I  hurt  or  impoverish  my  neighbour:  Bur  11  I  hurtmylelf 
 
 auc  rectum  oportere  or  neighbour  unavoidably  without  any  fault  of  mine,  I  am 
 
 eiTe  alum,  ita  jaftum  fbrry  for  it,  but  my  Conference  will  not  accufe  or  condemn 
 vel    injuftum—    Ac         fo     ■ 
 
 virtutem  Chryfippus  *       ,Lfrr-  .  r^     .  .  r  ,     „   .    +JL    , ,  A  .r 
 
 q.iidcm  amkti  pofle,       £*-5-  Th*  power  of  Confcience  caufeth  all  theW0rld,topraife 
 
 Clcanthes  vero  non  or  difpraife  men  according  to  this  Moral  Good  or  Evil. 
 
 f ofle  ™°  Mark  but  the  Infidels  themfelves,  or  any  whom  Vice  hath 
 
 turned  into  Mon  Iters,  and  they  will  commend  men  upon 
 
 the  account  of  that  inward  imcerity,  and  honefty,  which  God 
 
 only  can  make  Laws  for  :  and  difpraife  men  for  the  contra- 
 
II. Of  COD's  Relation  to  Aim  as  his  Cover now,.  59 
 
 ry.    It"  you  fay,  that  they  do  this  only  becaufc  fuch  virtues  $u«    a.  ten    nac* 
 make  men  Ht  tor  humane  coaverfc,  and  pr<  fitable  or  no*  ;.Jtcnlj  tm 
 
 hurtfull  to  one  another-,  I  anfwer,  we  are  not  enquiring of*  •^^i^JSiJ 
 the  final  cattfe^  but  the  formal:  Though  they  praifc  fuicerc  bencfieii     ;.  • 
 and  houeft  men,   and  thole  that  are  loving,  companionate,  d.ligit  ?  Quae 
 kmde,  and  difpraiic  diflemblers,  malicious,  and  man  of  hurt-  ***  lVi^  ,i,,n- 
 rail  difpofitions;  yet  you  may  obferve  that  they  1  :  of  ^ 
 
 thete  only  W  ufeful!  or  burtfull  qualities,  but  as  viorall  good  natur,  n^n  okit  ?  Cw 
 or  evil*  as  things  that  men  ought  otongbt  not  to  do  •,  which  dclcg%uf  in 
 they  are  bound  to  do,  or  not  do  by  fomc  obligation :  And  what 
 Obligation  can  make  it  any  mans  duty,  if  there  be  no  LatPoj 
 Cod  in  Nature  tor  it,  when  it  is  out  of  the  reach  of  the  L 
 of  men.    Mark  Heathens,  and  Infidels,  and  Athcifis  in  their 
 talk,  and  }0ii  (hall  hear  them  praife  ordifpraile  men,  for 
 fbme   things  which    intimate   a  Divine  Obligation-,  which 
 (heweth  that  the  Confc'urxe  of  the  World  beareth  w.tnei- 
 the  fufreain  universal  Government  of  God. 
 
 No  man  who  believeth  that  there  is  a  God,  can  belie 
 that  the  actions  of  his  rational  creatures  have  no  relation  to 
 hiim  or  that  the  good  or  evil  of  them,  which  is  therefult 
 of  their  relation  to  God,  can  be  of  let's  or  lower  conhdera- 
 tion,  than  their  relation  to  themiUves  or  one  another  :  There- 
 fore if  it  be  laudable  to  perform  duty  to  Kings,  and  Parents, 
 and  Neighbours,  Conference  will  tell  the  World,  that  it  is 
 incomparably  more  necetTary  to  perform  our  duty  to  God  ; 
 And  it  cannot  be,  that  the  World  mould  ftand  related  to 
 God,  as  their  Creator,  Proprietor,  Govemourand  end,  and 
 yet  owe  him  no  duty. 
 
 6.26.  Gods  Government  (MMjns)confijreth of  three  parts,  Legib.is  &  esrum 
 Legiflation,  Judgement,  and  Execution.  tur  omnia.    Dmo^ 
 
 W  ithout  Laws,  the  Subject  can  neither  know  his  Duty,  Nih'il  oimino  ncc^ 
 nor  his  Rewards  and  Punifhments.  Without  Judgement,  lam  pulchrumncq-,  deco- 
 will  be  unetfedhial  >  aiTd  without  execution,  judgement  is  a  de-  rum,  rcPcriri  P^R ; 
 ceitfull  ludicrous  thing.  \        conmmnic£ 
 
 $.  27.  JBv  a  Law  I  mean,  An  Authoritative  mutution  what  jj,  0  a:.i>cot.  Arifi* 
 frail  be  due  front  and  to  the  Suljefi  for  the  ends  0}  Government  ] 
 Or  [_  A  fign  of  the  Rulers  Will  infiituting  what  frail  be  Due 
 to  andjrom  the  Subject,  for  the  ends  of  Government.^ 
 
 The  fuller  reafons  of  this  Definition  of  a  Law,  I  have 
 given  in  another  Writing.   Signum  is  t/ie  Genus  of  it  \  The 
 
 I   2  will 
 
6o  I  f .  Of  GOD's  Relation  to  Man  as  his  Governour. 
 
 will  of  a  Ruler  being  no  othcrwife  to  be  known  to  Subje&s, 
 
 bat  by  figns ;.  The  Relations  of  [Ruler  and  Subjects'}  is  pre- 
 
 Lex  nihil  aliud  eft,  fL,pp0fcd  :  It  is  therefore  only  an  Authoritative  fign,  or  the 
 
 qu£m  reaa&  a  fw:  ^       f  r    g^-i  ^/j  becaui-e  a  r^  only  hath  the  Power 
 
 SSJ^TTtffi  *  Government:  I  fay  of  Ins  [TO]  as  that  which  is  the 
 prohibenfq-,  contra-  necreft  perfective  Efficient,  or  Infer  ant  faculty,  including 
 n&ycicero  'Phil.  x.  i  the  understandings  conduct.  I  call  it  [<*>/  inftitution]  or  [itfjri- 
 Vitionim  cmcndicri-  m^  /j  n  t0  ^nirie  its  efficiency  de  debito,  and  to  diftinguifti 
 t«?  fommendatT-  *  from  £  the  jStew/  </*//«*  determination  oi  the  Ruler.] 
 cemq;  vircutum:  Ab  It  is  only  [to  Subjects']  that  this  fignirication  is  made,  he 
 ca  enim  vlvcndi  do-  being  not  a  Ruler  to  any  others.  Theprodu&of  the  Infti- 
 drina  ducitur.  cher.  xution  or  Statutum,  is  only  Vebitum,  which  is  the  immediate 
 1 '  ^  /f£*  full  effect  of  Laws :  This  Vebitum  is  twofold,  i .  Officii,  what 
 
 Ad  Taiutem  Civium,  mal1  be  P/^  from  the  Subject  (  or  what  (hall  be  the  Subjects 
 civitatumq;  incolu-  duty  J  2.  What  mall  ta  d/>e  to  him,  i.  If  he  ^p  the  Lava, 
 micarem,  vicamqi  which  is  the  Vebitum  fr^mii :  2.  If  he  breast,  which  is  the 
 hominum  &  quiet  am  jy^itum  ^Xyl£  .  i  gy  [to  the  ends  of  Government.']  For 
 Tint  Leges.'  Cicer!**,  ^  *s  a  Relation  which  muft  have  the  end  in  the  definition  > 
 deleg.  '  and  (eeingl-only  define  a  Law  in  genere,  I  mention  but  [the 
 
 A  majoribus  noftris  ends  of  Government]  in  genere :  For  (everal  Governments 
 nulla  alia  de  caufa  have  (everal  ends :  The  Government  of  jingle  ferfons  only, 
 lepes  font  invent*,  as  0fa  y^/^  tf  ^  ^favant,  by  a  Tutor,  Parent,  Matter^ 
 coL"L  conferia"-  "*endeth  proximately  but  the  good  otths  individual  fubjell : 
 rent.  ri«r,  i»  Haw.  The  mandates  of  (uch  Rulers,  have  the  true  nature  ofa  L#n% 
 Nil  eft  tam  apcum  though  it  be  of  the  lower -fort,  as  is  the  Government  j  And 
 id  jus  coaditionem-  Cuftom  hath  appropriated  the  word  [Law]  to  a  nobler 
 nee  domu?  ulh,  nee  fP[Cies  onlY>  The  Government  of  Societies  is  always  imme- 
 civitas,ncc  gens, nee  diately  for  [the  Order  of  the  Society:']  But  not  always  for 
 hominum  univerfun  their  good  \  much  lefs  chiefly  :  The  Government  of  a  fbciety 
 genus,  flare,  nee  re-  of  Slaves  (as  the  Spaniards  over  the  Peruvians  and  Mexicans 
 
 TSTSSF  in  digging  their  Mines;  is  for  the  Or<&r  of  thofe  Slaves,  but 
 jpie  nmndus   potcit,   ^        .-° .  o  _   .       *    «i  ■  ■      .      _  r  r  * 
 
 Nam  &  hie  Deo  pa-  £0r  tne  fo«?/zr-  ot  the  Lords.  The  Government  oi  fome  Ar- 
 ret, &  huicobediuot  mies,  is  for  the  Or der  of  the  Armies,  but  for  the  good  of  thofe 
 maria  terr*q;  &  ho-  they  right  for.  The  Government  of  a  true  Common- wealth  is 
 ^xkV^JZ  for  th-Bonmnpblkum,  the  common  good,  which  include* 
 vevzucieer^de  leg.  {.  the  happinefs  of  the  Rulers  with  the  Subjects.  The  univerfal 
 h  253)  *U-  '  Government  of  the  World,  is  proximately  for  the  Order  of 
 
 the  World,  and  for  its  good^  but  ultimately  and  principally 
 for  the  fulfilling  and  f  leafing  the  Will  of  God,  in  the  faid  Or- 
 der m&good?  and  in  the  glory  or  operations  of  his  own  Pow- 
 er, 
 
2,Ub.dcnat.Deor, 
 
 1 1.  Of  GODs  RcLtion  io  Mm  as  his  Govcrt;onr.  6 1 
 
 u,  Wiflom,  and  Goodncfs  therein.  f  As  ll  all  l>_  further 
 proved  afterward.J 
 
 :S.  Any  fign ifiat ion  of  tic  will  of  Cod,  tl\n  man  fiatl 
 be  benefited  on  condition  of  bit  obedience,  is  the  frdrntftttpirt 
 
 of  bis  Law  :  And  any  fignification  of  his  rW//;  that  wan  JhallLe 
 fiotijbedif  he  fin  ( cr  that  punijbment  Jball  be  his  due) is  the 
 penrd  fart  of  hi*  Law. 
 
 If  it  only  foretold  that  in  a  way  of  Phyftcal  efficiency, 
 obedience  will  produce  good,  and  dilobedienee  hurttohim- 
 fclf,  this  were  not  properly,  prarmiant  or  penah  But  whert 
 the  Good  is  prowifed  upon  the  condition  of  obedience,  and  the 
 butt  tlreatned  upon  condition  ok  fin,  as  means  to  move  a  ra- 
 tional free  Agent  to  obey,  this  is  truly  a  pr<tmiant  and  penal 
 act  of  Law  :  And  this  is  fulfilled  alio  in  a  phyfical  way  of 
 production  \  the  Law-giver  being  alio  the  Creator  and  Di- 
 ipofer  of  all  the  World,  doth  wifely  order  it,  that  Morallgood 
 (hall  be  attended  with  Fhyfical  good,  and  Moral  evil  with 
 Fh\fical  evil\  foftorlaft. 
 
 f.29.  The  hnmenfity  ( or  Omnipresence)  the  Omnipotency,  ^V!^  ^w* 
 Omnifcie,:ce,  and  infinite  goodnefis  of  God,  with  his  total  Cau- 
 fation  in  the  fupport  of  all  hti  Creatures ,  do  mo)t  undoubtedly 
 prove  hii  particular  Trovidence,  in  obferving  and  regarding  all 
 the  actions  of  hit  Subje&s  in  the  World*  and  fo  declare  his 
 actual  government. 
 
 It  is  the  grofs  ignorance  of  the  Divine  perfections,  which 
 ever  made  any  one  queftion  the  particular  Providence  of 
 God  as  extending  to  the  fmalleft  things  and  actions.  1.  It  is 
 proved  by  his  Immenfity  (conceived  of  as  without  corporeal 
 txtenlion  of  parts  as  before  faidj:  He  that  made  and  up- 
 holdeth  all  the  World,  did  never  make  that  which  is  greater 
 than  himfclr"  and  excludeth  his  pretence.  Though  being  a 
 Spirit  he  hath  not  Corporeal  quantity,  yet  analogically  and 
 in  a  way  of  eminency  and  tranfeendency,  we  mud  fay  that 
 he  is  Greater  and  Iminenfe  :  And  it  is  his  perfection  which 
 denyeth  cxttnfion  and  dimenfions  j  and  therefore  in  a  no- 
 bler kmde  he  is  every  where  preient.  And  if  he  be  here  as 
 certainly  as  I  am,  and  in  a  more  excellent  manner,  he  can- 
 not but  oblervc  all  things  and  actions  which  are  here. 
 
 2.  He  is  Omnipotent  and  Allfufficient ,  and  therefore  as 
 Able  to  obferve  and  govern  every  the  fmalleft  Thing  and 
 
 I  3  action, 
 
6i 
 
 1T#  Of  GOD's  Relation  to  Man  as  his  Govcmour. 
 action,  as  if  he  had  but  that  one  to  look  after  in  the  world. 
 And  I  think,  if  God  hz&butonewan  at  all  to  mind  and  go- 
 vern ra  all  the  world,  the  Adverfary  himfelf,  that  now  de- 
 nieth  his  particular  providence,  would  confefs,  that  God  doth 
 obferve  and  regard  that  one  individual.  It  is  mens  Atheifti- 
 calor  Blafphemous  diminutive  thoughts  of  God,  who  con- 
 ceive of  him  as  finite,  though  they  call  him  infinite,  which  is  . 
 the  cauieof  all  inch  kind  of  errors. 
 
 %.  His  Gwrufcience  infallibly  proveth  alfo  his  particular  cb* 
 fervance  of  all  things  and  actions  in  the  world  :  for  Hi* 
 Knowledge  being  Jli$  natural  perfection  isnecejjfry :  He  can- 
 not be  ignorant  of  any  thing  that  is.  If  I  had  but  one  thing 
 juft  before  my  eyes  to  fee,  m  the  open  light,  I  mull:  needs  fee 
 it,  if  it  have  theneceiTaries  of  a  vilible  object,  unlefsl  wink. 
 If  the  Sun's  illumination  were  an  act  of  vifion,  (  as  its  like 
 it  is  nothing  more  ignoble  )  how  ealily  would  it  at  once 
 difeern  all  that  is  upon  one  half  of  the  earth  at  once  ?  All 
 things  are  naked  and  open  before  the  eye  of  the  Omnifcient 
 being :  He  cannot  but  behold  or  know  them,  and  therefore 
 obferve  them  and  regard  them. 
 
 4.  His  Creation,  Caufation  and  Manutetency  alfo  proved 
 that  he  both  knoweth  and  regardethall  things  :  For  can  he  be 
 either  ignorant,  forgetful  or  mindlefs  ofthat  which  he  made, 
 and  mil  doth  foconferve,  as  to  continue  a  kind  of  Creation 
 of  it  ?  His  Omnipotent  Will  which  gave  it  a  being,  doth  dill 
 continue  it  \  mould  he  withdraw  his  active  fomentation,  it 
 would  turn  all,  not  only  to  confufion  but  to  nothing.  And 
 doth  he  not  know  and  regard  what  is  continually  as  in  his 
 hand,  or  by  continual  volition  produced  or  maintained  by 
 him  ?  He  is  the  univerfal  Caufe-of  all  the  agency  and  motion 
 in  the  world  \  in  him  we  Live,  Move  and  Be :  and  can  he  be 
 ignorant  or  regardlefs  of  what  be  doth  ?  Why  will  he  make, 
 maintain,  and  move  that  which  he  doth  not  regard? 
 
 5.  His  Relation  of  Owner  proveth  his  regard:  all  things 
 are  his  Own. 
 
 6.  And  his  Relation  of  a  Govemour  proveth  his  regar  d  and 
 his  aciv.al  government  of  Man  and  all  his  actions.  Forhetakcth 
 not  on  him  a  vain  Relation ;  and  he  that  makgth  Laws  for 
 every  perfon  and  action,  doth  regard  and  govern  every  perfoii 
 and  action  :    But  fo  doth  God.  ^Ergc. 
 
 £.30. 
 
II.  Of  COD  s  Relation  to  Man  as  his  Govcrnour.  63 
 
 0.  yo.lbefewbo  tblnkficd  doth  nothing  to  all  the  relief  the 
 
 tbofe  Hoblcft  creatures  which  are  next  him,  and 
 
 he  hath  committed  the  government  o1'  all  the  reji  of  the 
 
 world  to  the  Intelligences  of  the  firfi  Orders  cannot  without 
 
 bRndnefi  andcor.tradu.ion  chn\\  that  he  is  jHU  Himfelf  no  Itfitbe 
 ruour  of  all,  than  if  he  v fed  no  Officer  or 
 Jnfirument  at  all. 
 
 For  i.Godceafed  not  himfelf  to  be  Omniprcfcnf,  Om- 
 Dlfcient,  Omnipotent,  or  moil  Benign,  when  he  gave  that 
 fuppoied  Power  to  thofelnihumcnts.  2.  He  made  them  and 
 ordered  them  under  Him,  through  plenitude  of  Goodnefs, 
 delighting  to  communicate  Power  and  Dignity  as  well  as  Be- 
 ing to  his  Creatures,  and  not  through  imfotency  or  inefficiency, 
 to  fupply  any  defeel  in  his  own  Government,  and  to  help 
 him:  He  ufeth  them  to  honour  them,  and  not  to  dijhonoir 
 himfelf.  He  gave  away  from  himfelf  no  degree  of  Perfection, 
 nor  deprived  himfclf  of  the  fmallcft  part  of  Honour,  which 
 mmunicateth  to  them  *>  but  honoureth  himfelf  in  the 
 appearance  of  his  Perfections  by  the  faid  Communications. 
 As  God  can  do  that  by  himfelf  without  the  Creature,  which 
 he  cauilth  the  Creature  to  do  j>  f  as  to  move,  illuminate  and 
 heat  the  lower  parts  without  the  Sun  as  well  as  with  it,  or 
 any  thing  which  importeth  not  impotency  or  contradiction  ) 
 for  he  ceafed  not  to  be  omnipotent  \  fo  that  which  he  doth 
 by  any  Creature  is  as  truly  and  fully  done  by  Himfelf,  as  it' 
 there  wTere  no  created  inilrument  or  caufe  in  it.  For  that 
 Creature  which  is  nothing  of  it  felf,  and  hath  not  any 
 $emg  but  in  full  dependance  on  its  Maker,  can  have  noaaion 
 of  it  lelr*  but  in  full  dependance  upon  him  b  what  ever  it  doth, 
 it  doth  by  him  :  though  as  to  the  fyecifying  comfarifon,  why 
 thi*  rather  than  that,  God  hath  given  men  a  fewer  with  li- 
 berty, yet  the  Action  as  an  A&ion,  being  from  the  Power 
 which  wTas  totally  from  him,  is  fo  it  fell :  There  can  be  no 
 lefs  of  God's  agency  in  any  action,  becauie  he  dotli  it  by  a 
 Creature,  than  if  he  did  it  without  ■■>  though  there  be  wore  of 
 the  Creatures,  there  is  no  /ej?of  his  :  His  communication  of 
 Power  is  not  by  difcerption,  or  divifion  and  diminution  of 
 his  own.  He  that  knoweth  what  a  Creator  and  total  flrfl 
 Caufe  is,  needs  no  other  proof  of  this.  Men  indeed  com- 
 municate power  to  their  Officers,  through  their  own  infuffi- 
 
 cieacy, 
 
&j.  II.  Of  COD's  Relation  to  Manas  his  Covernonr. 
 
 ciency,  to  be  their  helpers,  and  fupply   the  want    of  their 
 pretence  or  actions  but  fo  doth  not  God.    Therefore  if  An- 
 gels or  Intelligences  govern  and  move  all  inferiour  things, 
 they  are  all  governed  and  moved  no  lefs  certainly,  proxi- 
 mately, honourably  by  God  himfelf,  than  if  he  had  never 
 i;fcd  inch  a  fubordinate  Agent ',  and  that  immediatione  ejjen- 
 tU&virtutk ;  hmne di at e iy ,  though  not  fo  immediately,  as  to 
 life  no  honourary  fecond  caufe. 
 vdlnr        $.  31.  Jvftice  is  an  Attribute  of  God  as  GOVERNOVR, 
 to"]-m  U^erc,  nee*!  ty  which  he  ma^tth  equal  Laws,  and  giveth  all  their  due  ac- 
 quodam   l*di'  vicif-  cording  to  them;  ( or]udgeth  them  righteovfly  according  to  his 
 6m,  rcn  norcne  nifi  Laws)  for  the  ends  of  Government. 
 
 improb;s.      P/*r.  in      As  Juftice  is  conceived  of  in  God  according  to  the  image 
 lac0'!'  in  Man,  which  we  call  the  Virtue  or  Habit  ofjuftice,  Co  it 
 
 Ifanc  video  %kn-  js  n;s  eternal  Nature,  being  nothing* elfe  but  the  perfection  of 
 
 tifumorum  fuiiic  fen-  his  infinite  Wiflom,  and  his  Will  orGoodnefs,  as  reflecting 
 rcnuam,  Legem  neq;       ...       ,  ro   ,  .'  M    ~Ll         .  -  '        ,      r         P 
 
 homnum     ingeniis  a  Kingdom  or  Subjects  as  pfftole  ma  future.    For  he  may  fo 
 
 exccgitatam,  ncque  be  called  J  U  ST,  that  hath  no  Kingdom,  becaufe  he  hath  that 
 fcirum  alicuod  cfle  Virtue  which  would  do  Jvftice  if  he  had  a  Kingdom.  But  as 
 ^Tidd^m'uod  JUSTICE -is  taken  either  for  the  exercife  of  righteous  Go- 
 un>c?fum  ^andum  vernment,  or  for  the  honourable  Relation  and  Title  of  one 
 regcrct  imperandi  that  doth  fo  exercife  it\  that  is,  of  an  actually  Juft  Govemour, 
 poh.bendique  fapS-  fa  formally  and  denominative ly  it  is  an  Attribute  of  God, 
 eiuia.  lca .  Princl*  which  is  not  Eternal,  but  fublequent  to  his  Relation  of  a 
 ullanf  Men.em  c^e  M»g  or  Govermur.  He  that  is  not  a  Govemour,  is  not  a  .  juil 
 diccbant  omnia  ra-  Govemour.  A  negatione  eft  fecundi  adjetii  ad  negationem  eft 
 tione    auc   cogentis  tcrtii  valet  argumentum, 
 
 aut    vetant:*    Dei.      The. Law  is  Mrma Officii  &  Judicii.    He  that  maketh  a 
 Cc.  dc  Le&  up.  134-  L/?»>,  thereby  telleth  his  Subjects,  that  according  to  this  they 
 mult  live,  and  according  to  this  they  mud  be  judged.     In- 
 deed the  immediate  fenfe  of  the  words  of  a  Law,  asfuch,  is 
 not  to  be  taken  as  diEventu,  but  de  Debit 0  :    He  that  faith, 
 Zhou  (halt  not  murdtr,  faith  not,  [[Eventually  it  (hall  not  come 
 t<;f  tfjjthat  thou  (halt  not  murder]  but  Qlt  (hall  be  thy  Duty 
 not  to  do  it.  3  And  he  that  faith,  [  If  thou  murder  thou  (halt 
 be  put  to  death  ]    doth  primarily,   in  the  fenfe    of  the 
 words  themfrfves,  mean  no  more  but  [[Death  (hall  be  thy 
 due.  ]  But  in  that  he  declareth  that  he  will  juftly  govern  ac- 
 cording to  this  Law,  therefore  he  meaneth  feebndanly  and 
 consequently,  that  ordinarily  he  will  give  to  all  their  due. 
 
 In 
 
IL  OfMansfuljcilion  to  God^  &c.  6  5 
 
 In  what  cafes  the  Letter  and  geared  (enfeofa  Law  may  be 
 difpenfed  with,  or  the  Law-giver  rcftrveth  aiiberty  ofdii- 
 penlaticMi  to  himfelf,  belongcth  not  to  tins  place  to  be 
 difputcd.  * 
 
 CHAP.    IX. 
 
 W.Of  Man  s Subjc&ion  to  God^  or  Relation  to  him 
 as  our  Governonr. 
 
 f.i. 
 
 Scneci  Epift.  ad  Luc. 
 
 M  An  being  made  thus  a  Rational  free  Agent,  and  fo-  hg  'jg^^/Jj' 
 cUblc  to  be  governed,  and  God  being  his  Rightful  vcndumeft/tanqulm 
 Governonr,  it  immediately  related  to  God  as  his  Subject,  as  to  in  confpeftu  viva- 
 Right'*^  Obligation.  mu'«     s»c  ccgitan- 
 
 There  is  no  Sovereign  without  a  Subjed  :    Sutidtion  is  ™^tmp«n.aliquii 
 
 -n   i     •  r^  ,,-  r    J         i        m    pectus    lnlpiccrc 
 
 our  Relation  to  our  Governour,  or  el!e  our  content  to  that  pofjj.rc     &     poreft  : 
 
 Relation.  In  the  former  fcnfe  we  take  it  here.  A  Subjedt  is  Quid  cnim  prodeft 
 one  that  is  bound  to  obey  another  as  his  Ruler.  He  that  is  a  ab  hominc  aliqu'd 
 Subject  by  Right  and  Obligation,  and  yet  dpth  not  confent  ^fen-ecum.  Nihil 
 and  actually  fubject  himfelf  to  his  rightful  Governonr,  is  a  ^is^ftrislTcS- 
 Rebel.  There  cannot  be  greater  obligations  to  fubjection  gitationibus  'mediis 
 imagined  by  a  created  underilanding,  than  the  Rational  Crea-  imervtnit. 
 ture  hath  to  Cod.  Diogenes  (in Um.) 
 
 ■j.*.  All  ventre  AUgei  t* confent  to  this  fuh)eUion,  and  to  £££  %^^% 
 give  up  themfelves  atfolutely  to  the  government  oj  God.  mulicr  ,      nc    forte 
 
 God's  abfolute  propriety  in  us  as  his  creatures,  giveth  him  fame   pott    tergum 
 
 ibfulla  Title  to  govern  us,  that  our  confent  is  not   at  all  ne-  ^co  (cun^  enjm 
 
 ccflary  to  our  obligation  and  fubjection-relative  j  but  only  to  hon^te  hXa^s  >n" 
 
 our  aciual  oledience,   which  cannot   be  performed  by  one  Primus  eft  Deorum 
 
 that  confenteth  not.     Therefore  God's  right  and  our  natu-  cultus,  Deos  credere; 
 
 ral  condition  are  thefoundation  of  our  fubjection  to  him,as  to  dein<le  redderc  illi$ 
 
 Ollination  andPwt)'-,  and  he  that  confenteth  not,  finneth  by  M2icftatc5    .fuam: 
 1  •    !  -t^      r  ■   al-     c  a     ^     1    1   1  ,        J    redcere    Bc-mcarem, 
 
 highTrcafon  againithis  Soveraign.    As  God  did  not  ask  our  fine  qua  nulla  Ma- 
 
 confent  whether  he  mould  make  us  men.fo  neither  whether  he  jeftaa  eft  :  fcire  UIos 
 
 mould  be  our  Governour  and  we  his  Subjects  as  to  obli-  c^c    W1    praefidenc 
 
 gation:  nor  yet  whether  he  mallpunim  the  rcbclEous  and  JJUBf^' *£ univerr*> 
 
 difobeditnt.     But  heaskethourc^rtooifv^iw,  and  to  be  £i  hu^n^""^ 
 
 rwardedby  him  ;  for  we  mall  neither  be  holy  nor  bafty  but  tutelam  $erwu.i<tow. 
 
 K  by  Wft  **• 
 
66  U.  OfMarisfnbjtUion  to  God,  or 
 
 byourown.C0/j/"ej!f.  Thofe  therefore  ( whom  I  have  confuted 
 in  my  Trcatife  of  Policy  )  who  fay,  God  is  not  our  King  till 
 we  make  him  King,  nor  his  Laws  obligatory  to  us  till  we  con- 
 sent to  them,  fpeaking  de  Velito,  do  not  reafon  but  rave,  and 
 are  unworthy  ofa  confutation. 
 
 $.%.All  men  therefore  are  obliged  to  fubject  their  Under- 
 standings to  the  revealed  Wifdom  of  God*  and  t heir  Wills  to  his 
 revealed  Will*  and  to  employ  all  the  fewer  s  of  Soul  and  Body,  and 
 all  their  fojfeffions,  in  his  moft  exad  obedience. 
 
 Siibjetiion  is  an  obligation  to  obedience.    Where  the  Autho- 
 rity and  Suljetlion  are  alfolute  and  unlimited,  there  the  obe- 
 dience mult  be  abfolute  and  mod  exact.    The  underftanding 
 of  our  abfolute  Ruler  is  the  abfolute  rule  of  our  underftand- 
 ings.  No  man  muft  let  up  his  conceits  againft  him,  nor  quar- 
 rel with  his  Government  or  Laws.     If  any  thing  of  His  re- 
 velation or  prelcription  ieem  queftionable,  unjuft  or  unne- 
 cessary to  us,  it  is  through  our  want  of  due  fubjetlion,  through 
 the  arrogancy  and  enmity  of  our  carnal  minds.    His  Will,  de 
 Nihil  mlhi  vldctur  Uebho,  mull:  be  the  abfolute  Rule  of  all  our  Wills :  fbmuch 
 •fngidius,  nihil    in-  fecret  exceptions  and  reierves  as  we  have  in  our  refignation 
 Wilis,    quam   Lex  md  rufyftm  fo  much  hypocrifie  and  fecret  rebellion  we 
 cum     prolegomeno :  .        J    J         Iv;    ..        .  ,/ r  .        .    r    r  ..       ,    ,  * .  . 
 
 Die  quid   me  velis  nave-    Our  iubjeCtive  obligation  isio  full  and  abiolute,  and 
 
 fccilfej  non  difco3fcd  our  Ruler  fo  infallible,  jufl  and  perfect,  that  it  is  not  poffible 
 pareo.  Senec.ep.91.     for  any  mans  obedience  to  God  to  be  too  abfolute,  exact  or 
 
 If  Mem  uws  mft  fol]#  Nothing  can  be  more  certain  than  that  a  Creature,  fub- 
 bave  fe  treat  autbo-  .  ,       °  r  ,  .     -  r  •    r  -n 
 
 rity3mncb  more  Gods.  Ject  t0  the  government  or  his  Creator,  ot  infinite  Power5 
 Ex  quo  inteliiges  Wifdom  and  Goodnefs,  doth  owe  him  the  mod  perfect  and 
 par  cft,eos  qui  per-  exact  obedience,  according  to  the  utmoft  of  his  Powers, 
 "uV^ff  J^rft??.0"  without  anydhTent,  exception,  refinance,  unwillingnefs  or 
 
 rim,  cum  contra  fe-  ne8lect"- 
 
 cerinc  quod  pollkici  $.  <\.  All  obedience  which  Kulers  require  of  their  Subjects,  or 
 
 profefllque  {int,quid-  Subjects  give  to  any  Govemoursy  mufl  be  infullfubordination  to 
 
 v^  potius      tuliiTe  xhe  government  and  will  of  God. 
 
 Xj!  up\  °u  ^  For  a11  Powers  under  the  ^folute  Sovereign  of  the  world, 
 
 Muka  'pemiciofa  ,  are  derivative  and  dependent,  and  are  no  more  than  he  hath 
 
 mulca  peftifera  fcif-  given;  they  are  from  him,  under  him,  and  for  him  y  and  can 
 
 cuncur   in    populis,  no  more  have  any  authority  againft  him,  than   a  Worm 
 
 quae  non  magi,  Legis  agai  ft  a  King,  or  than  they  could  have  Being  and  Authority 
 
 nomen      amneunt ,  °.  ,         ,  .     & '  ,7     ,            ;       ,.        ,       ,  •      *        r  .               £ 
 
 quam  fi  lactones  &c.  without  him.     He  that  contradicteth  this  Propontion,  muil 
 
 U.  iblA%  '  take  down  God,  and  Deifie  Man,  and  fo.derie  and  conquer 
 
 Heaven, 
 
Relation  to  him  as  our  G overt/our.  6j 
 
 Heaven, or  elfe  he  will  never  "-'■                           rthediffi-  Pl»rirc£  &  Tr» 
 
 ^ultics  that  feem  to  rife  by  a]                                           Gird's  ^^  -^'of  L\- 
 
 Authority  before  theii  1                            \   it,belpngtth  no  Code's  fayin&s,  Thsr 
 
 more  to  the  clearing  of  the                            that  1  refolvc  beibat  btlltvtd  "he 
 
 them,  than  that  I  rciblve  fuch  ..                           t   allowing  ought  r>f  tbt    g^u 
 Subjects  to  difbeyajuiuce  or£onfta>Je  whcqfccjfjtg^ 
 
 the  King.  dcr,  >!»/^  commanded 
 
 $.  5.  2faj|  ftat  are  obliged  to  fuc               t  and  yca&  cbc-  fo  man)  rn:n.  p.itf* 
 dience,  are  obliged  to  v.fe  their  utwojl  diligence  to  ir.derjland 
 Cod's  Laws,  which tl\y  mv\l  o': <y. 
 
 For  no.  nun  cm  obey,  a  Law  which  he  cloth  not  know  of, 
 and  underftand.  Subjection  iucludcth  an  obligation  tofludy 
 our  Maker's  Laws,  fofaraswe  muft  do  than:  Indeed  t  hole- 
 that  concern  others,  we  arc  not  lb  much  bound  to  know 
 (•as  a  Subject  to  know  God's  Laws  for  Kings  and  Paitors  of 
 the  Church  )  i  but  (or  our.  civn  city  wc  cannot  do  it  before 
 we  know  it.  Thgfe  that  are  ignorant  of  their  Maker's  Will 
 through  unwilbngncfc,  contempt  or  negligence,  are  fo  far 
 difbbedient  to  his  Government. 
 
 $.6.T)nYe  are  wary  and  great  temp  at  ions  to  draw  v.i  to  D!cebat7W«,  Ho- 
 
 difobey  our  Maker,  whichever)  one  is  found  with  greateft  vigi-  mines  exiftimarc  op- 
 
 lancy  andconfiancytortfvl.                                                 *  orccre  Dc?s    0I1'n:a 
 
 He  that  is  bound  to  ohy,    is  cataudy  bound  to  rcfift  all  Z7*&7™?t 
 
 temptations  to  difobedience.     For  that  is  far  from  abfolute  tUnc      fore    omne* 
 
 or  true  obedience  which  v\  ill  ;a;l,  if  a  man  be  but  tempted  to  Caftiorcs,   fa.  i.dt 
 
 difobey.    Kings  and  Par  nts  will  not  accept  of  fuch  obedience  Lc&* 
 
 as  th,s,  they  will  not  lay,  £  Be  true  tome,  and  honour  me,  ^eTfc.ebS' 
 
 •and  obey  me,  till  you  are  tempted  to  betray  me,  and  to  re-  cumhoinin'bushom- 
 
 proach  me,  and.n-bel.  ]]     He  that  will  be  falfe  toGod  when  ncsviveredebere3ac£ 
 
 he  is  tempted  to  it,  was  never  true  to  him.     No  temptation  DcusRembuior  bo- 
 
 canbriiigfomnch/irji*,  as  God  giveth  us  agaiufi  h,  nor  can  ^r™  J*!0^ 
 
 offer  usib  much#?i>.',  ox  honour,  otfleafure  by  it,  as  he  of-  tcmporc  aaioncs  no- 
 
 ferethuson  condition  we  obey  him.    And  that  the  world  is  ftras  intoeretur,  con- 
 full  of  fuch  temptations,  experience  putteth  paftdifpute,  (  of  rpiccrccurquc  hum*. 
 
 which,  more  anonj  £*   "°£ris  g  °culi«- 
 
 #.  y.  No  price  can  be  offered  ly  any  Creature,  which  to  a  sicilve  cHm'jomi- 
 
 ■SuljeaofGodfiop.ldfeemf.fficient  to  hire  hint  totkefniatteftfw.  nibus  ranquaiii  Dens 
 
 Sin  hath  fuch  aggravations  (  which  (hall  be  opened  anon)  vidcat:   Sic  loqucrt 
 
 ■that  no  gain  or  pleafure  that  cometh  by  it  can  counter-  [um.  D:o  ^q1'3™ 
 
 u  n       -.       t-l        i    •                                   l      .          -i     r  homines  auaiamSf*. 
 
 ballancc.      There  being  no  propcrt. on  between  the  Creature  (p  1C                    ' 
 
 K  2  d 
 
£3  II.  Of  Mans  fab)  ettion  to  God,  &c. 
 
 fbibn  (in  latrt.  p.  and  the  InfiniteCreator,there  can  nothing  by  ,or  of  theCreature 
 4  j  )  inquic,  Dam  be  proportionable,  or  confidcrable  to  be  put  into  the  ballance 
 «£lS«l&™  «8**  the  Creator's  Atfthority  and  Will.  The  command 
 dum,nam  id  fcmel  ot  Kings,  the  winning  ot  Kingdoms,  the  pleafure  of  the  flefh, 
 tantum  dolori  efle :  the  applaufe  of  all  the  world,  if  they  are  offered  as  a  price 
 hoc  Temper.  or  Dajt  to  hire  or  tempt  a  man  to  fin,  mould  weigh  no  more 
 
 againft  the  command  of  God,  than  a  feather  in  the  ballance 
 againft  a  Mountain.  All  this  common  reafon  will  atteft,  how- 
 ever fenfe and  appetite  reclaim. 
 Plus a<pud bonos  pie-  $.8.  No  man  can  reafonably  fear  left:  his  true  obedience  to 
 mis  jura  quam  om-  fuch  a  Governourjhou  Id  prove  his  final  detriment  or  hurt:  but  if 
 nes  opes  valent.  Ju-  ft  did^it  weren:ver  the  lefs  our  duty  to  obey. 
 %nHf\L/hth  n-  I,No  man  can  reafonably  think,  that  God  is  lefs  able  to 
 ndtmto  promote  obt-  reward,  protect  and  encourage  his  fubjedtsin  their  duty,  than 
 dwicey  all  Religion  is  any  temper  whatfoever  in  their  difobedience.  And  no  man 
 tailed,  The  fear  of  can  think  that  he  is  lefs  wife  to  know  how  to  perform  it :  nor 
 God.  Lnnms  faith  of  cm  think  th  t  lnfin}te  Goodnefs  is  lefs  difpofed  to  do  good 
 Cleanthes,  Cumali.  *      ,     J      ,      .  J  i_   r  i  j     °      i* 
 
 quando   probro   illi  to  the  good,  than  any  Temper  wholoever  can  be  to  do  good 
 darecur,  quod    eflcc  to  the  evil.     Thefe  things  being  all  as  clear  as  light  it  felf  to 
 timidus :  At  ideo,  in-  the  confederate,  it  muft  needs  follow,  that  no  reafon  can  allow 
 quit,  parum  pecco,  a  man  to  hope  to* be  finally  ag/w»er  otfaverby  his  difbbedi- 
 cMtellk*    pajjion*  ence  to  his  Maker,or  to  fear  to  be  a  lofer  by  him. 
 though  it  ma\e  not  a      2.  But  if  it  were  fb,  obedience  would  be  our  duty  ftill ;  for 
 good  man  of  it  felf }but  theauthority  of  God,  as  his  propriety,  is  abfolutej  and  hethat 
 as  joyned  with  Love.    giveth  us  power  to  require  the  analogical  obedience  of  our 
 HorfeorOx,  though  it  be  to  our  benefit  only,  and  his  hurt, 
 yea  though  it  be  in  going  to  the  flaughter,  if  he  did  ib  by  us 
 could  do  us  no  wrong,    nor  give  us  any  juft  excufe  for  our 
 difobedience.     For  as  fweet  as  life  is  to  us,  it  is  not  fo  much 
 Ours  in  right  as  His,  and  therefore  fhould  be  at  his  difpofal. 
 
 $.9.  The  breaking  of  Gods  Laws  muft  needs  deferve  a  greater 
 fenalty,  than  the  breaking  of  any  Mans  Laws ,  as  fuch. 
 
 The  difference  of  the  Rulers  and  their  Authority  puts  this 
 paft  all  controverfie  h  of  which  yet  I  (hall  fay  more  anon. 
 
 §.  10.  What  is  f aid  of the  fub)etlion  of  Individuals  to  God,  if 
 trueof  all  juft  Societies  as  fuchy  the  Kingdoms  of  the  world  being 
 all  under  God  the  vniverfal  King^  asfmaU  parcels  of  his  King- 
 dom, as  particular  Corporations  are  under  a  humane  King. 
 
 Therefore  Kings  and  Kingdoms  owe  their  abfblute  obe- 
 dience to  God,  and  may  not  intend  any  ultimate  end,  but 
 
 the 
 
Of  GO  Ds  particular  Lairs  as  known  in  Nature.  6 y 
 
 the  pleating  of  their  univeifal  Soveraign*  nor  kt  up  arry 
 iqtcrcft  againft  him,  or  above  him,  or  in  coordination  with 
 
 him  :>  nor  manage  any  way  ot  Government,  but  m  depen- 
 dancc  on  him,  as  the  Principle  and  the  Endo(it\  nor  make 
 any  Laws,  but  fuch  as  Hand  in  due  fubordination   to  his 
 
 Laws  >  nor  command  any  duty  but  what  hath  in  its  order, 
 a  true  fublerviency  and  conducibility  to  bispleafiire. 
 
 CHAP.  X, 
 Of  GO  D's  particular  Laws  as  known  in  Nature. 
 
 THe  true  nature  of  a  Law  I  have  opened  before.  It  is  Though  Cicero's  bock* 
 not  neceflary  that  it  be  written  nor  fpoken  ;  but  that  <le  Jegibus,  be  ufuolly 
 it  be  in  general  any  apt  [fignification  of  the  mil  of  the  read  b>  HS  »j**  ™ 
 Jledor  to  his  fubjeCts,  inflating  what  Jh all  be  due  from  them  ™«fflh<  jSplf 
 and  to  them,  for  the  ends  of  Government.]  Therefore  whatlo-  the  wife  ft  men,  and 
 ever  is  zfigni fie  at  ion  of  Gods  wiUtoman^  appointing  us  our  du-  fit  for  the  edification 
 ty,  and  telling  us  what  benefit  Jh all  be  ours  upon  the  perfor-  ani  pk*f*re  of  the 
 tnance,  and  what  lofsor  hurt  pall  befall  us,  if  we  fin,\s  a  Law  Uamdt 
 of  God. 
 
 £.  i.  A  Law  being  the  Recftors  Inftrument  of  Governing, 
 there  can  be  no  Law  where  there  is  no  Government :  And  there- 
 fore, that  which  fowe  call,  The  eternal  Law,  is  indeed  no  Law 
 at  all  •,  But  it  is  the  Principle  of  all  juft  Laws. 
 
 The  Eternal  Wifdom  and  Goodnefs  of  God  ("that  is,  the 
 Perfection  of  his  Nature  and  Will  J  as  related  to  a  Tojfible,  or 
 future  Kingdom,  is  denominated  Juftice  :  And  this  Jufiice 
 Tome  call  the  Eternal  Law  :  But  it  is  truly  no  Law,  becaufe 
 it  is  the  will  of  God  in  himfelf,  and  not  as  txeUor  \  nor  is  it 
 any  fignification  of  that  JViU,  nor  doth  it  fuppofe  any  go- 
 verned  fubjetls  in  being  from  Eternity  =,  nor  doth  it  make 
 any  duty  to  any  from  Eternity :  But  all  the  Laws  which  God 
 maketh  in  time,  (and  confequently  which  men  makg,  which 
 are  juft  and  good)  are  but  the  Produces  of  this  Eternal  Will 
 and  Juftice. 
 
 And  whereas  fome  fay,  that  there  is  an  eternall  truth  in 
 fuch  Axiomes  as  thefe  [  Thou  (halt  love  God  above  all,  and 
 
 K  3  do 
 
7  c  Of  GOD's  particular  Laws  as  known  in  Nature. 
 
 <k>  as  thou  woukTft    be  done  by,  and   the  good   fhould 
 
 be  incouraged  ,    and  the   bad  putnfhed ,  &c.  ]    Ianfwer, 
 
 God  -formeth  not  Propofitions  i    And  therefore  there  were 
 
 m   fuch  Propofitions  from  Eternity:  Nor  was  there  any 
 
 Quod  #e  »H>ftraw  C^wrfi  to  love  God,  or  to  do  Good  or  Evil,  and  be  the 
 
 lcqukur;   cum  dico  fubject  of  iuch  Propoiitionsi    That    Proportion    therefore 
 
 lege™,  amedxini-  which  wm  not  from  Eternity ,  was   neither -m«?  wotfalfe 
 
 ^iU\^n!n!!SulT  from  Eternity,  for  non  entis  non funt   accidentia  vel  modi. 
 Jo  qu<mi   impenum  5  „         .  .  J  '  • "      1  i  , 
 
 fine  quo  nee  domus  But  tnis  is  true,  that  from  Eternity  tnere  were  the  grounds 
 
 ulii,  -ncc  civicas,  &c.  of  the  verity  of  fuch  Propofitions  when  they  fhould  after  be : 
 
 Id.  de  leg.  3.  \n\u        And  that  if  there  had  been  fubje&s  from  Eternity  for  fuch 
 
 propofitions,  and  Intellects  to  frame  them,  they  would  have 
 
 been  of  Eternal  truth. 
 
 £.  2.  At  the  fame  time  of  hu  Creation  that  God  wade  Man 
 his  fuijefr,  he  alfo  made  him  feme  Laws,  to  govern  him. 
 
 For,  fabjeclion  being  a  general  obligation  to  obedience, 
 would  lignifie  nothing,  if  there  were  no  particular  duties  to 
 be  the  matter  of  that  obedience.  Elfe  Man  fhould  owe  God 
 no  obedience,  from  the  beginning,  but  be  Lawlefs  •,  for  where 
 there  is  no  Law,  there  is  no  Obedience;  /Taking  a  Law  in 
 the  true  comprehenfive  fenfe,  as  I  here  do.) 
 
 §.  3.  All  the  objective  Significations  in  natura  rerum,  within 
 us  or  without  us9  oft  he  Wib  of  God,concerning  our  Vuty^  reward 
 or  punifhment,  are  the  True  Law  of  Nature 3  in  the  primary 
 proper  fenfe. 
 
 #.  4.  Therefore  it  U  falfly  defined  by  all  Writers,  who  make 
 it  confifl  in  certain  axioms  (as  fomefay  )  born  in  us,  or  written 
 on  our  hearts  from  our  birth  ,  (as  others  fay)  difpofitively 
 there. 
 
 It  is  true,  that  there  is  in  the  nature  of  Mans  Soul  a  cer- 
 tain aptitude  to  understand  certainTruths,  as  foon  as  they  are 
 revealed,  that  is,as  foon  as  the  very  Natura  rerum  is  obferved  : 
 And  it  is  true,  that  this  difpofition  is  brought  to  actual  know- 
 ledge, as  foon  as  the  minde^comes  to  actual  conlideration  of 
 the  things.  But  it  is  not  true  that  there  is  any  atlual  know- 
 ledge of  any  Principles  born  m  Man  :  Nor  is  it  true,  that  the 
 laid  Difpofition  to  hyow  is  truly  a  Law  \  nor  yet  that  the  actual 
 knowledge  following  it,  is  a  Lav/ :  But  the  difpofition  may 
 be  called  a  Law  Metony w ic ally,  asbzing  the  aptitude  of  the 
 faculties  to  receive  and  obey  aLaw  '•>  as  the  Light  of  the  Eye, 
 
 winch 
 
Of  GOD's  partiiuUr  Lans  as  known  in  Nature.  7  i 
 
 which  is  the  ftiti  nUSL  &  <  hilki  may  b.  call.d  ft  he 
 
 Light  of  the  Si  n  \  but  unlur.loinJy  :    And  ent 
 
 il  knowledge  of  Principles,  may  be  calkd  the  Law  o\ 
 Nature  wctonynucgjljh  as  being  the  pffctftk*  qf  it,  and  an 
 effect  of  it :  as  t&utl  Ji^r  may  be  called,  the  Light  of  the 
 Sun,  and  as  a&ilftl  kjitw  ledge  of  the  Kmgs  Laws,  may  be 
 calkd  His  Laws  within  w,  that  is,  the  effect  of  them,  or 
 the  Reception  of  them :  ^ut  this  is  tar  irom  propriety  of 
 Speech. 
 
 That  the  inward  axiomes  as  known  are  not  Laws,  is  evi- 
 dent,   1.  Bccaufe  a  Law  is  in  gentre  objeclivo,  and  this  is  in 
 gcutfe  ailionum :    A  Law  is  in  genere  fignorum  i  but  thjs  is 
 the  difcerning  of  the  fign  :  A  Law  is  the  will  of  the  Rector  fig- 
 vified :  this  is  his  will  kyown :  A  Law  is  Obligatory ;    this  is 
 the  perception  of  an  Obligation.  A  Law  niakgtb  duty,   but 
 this  is  the  knowledge  of  a  duty  made.     2.  The  Law  is  not  in 
 our  power  to  change  or  abrogate :  But  a  mans  inward  dif- 
 politions  and  perceptions  are  much  in  his  power,  to  encreale 
 or  diminifh,  or  obliterate :  Every  man  that  is  wilfully  fenfual 
 and  wicked,  may  do  much  to  blot  out  the  LawofAtar?, 
 winch  is  faid  to  be  written  on  his  heart.  But  wickednefs 
 cannot  alter  or  obhterare  the  Law  of  God  :  If  this  were 
 Gods  Law  which  is  upon  the  heart ,  when  a  linner  hath 
 blotted  it  out,  he  is  dilbbliged  from  duty  and  punimment: 
 For  where  there  is  no  Law.,  there  is  no  duty  or  tranigrellion. 
 But  no  linner  can  Co  difoblige  himfelf  by  altering  his  Makers 
 Laws :     3.  Elfe  there  would  be  as  many  Laws  of  Nature, 
 not  only  as  there  are  men,  but  as  there  are  diyerfity  of  per- 
 ceptions :  But  Gods  Law  is  n©t  fo  uncertain  and  multiform 
 a  thing.     4.  And  if  Mans  difpofition  or  actual  knowledge  be 
 Gods  Law,  it  may  be  alio  called  Mans  Law:  And  fo  the 
 Kings  Law,  (hould  be  the  Subjects  perception  of  it. 
 
 It  is  therefore  moft  evident,  that  the  true  Law  of  Nature 
 is  another  thing :  (And  is  it  not  then  a  matter  of  admiration, 
 that  fo  many  fagacious,  accurate  Schoolmen,  Philofophers, 
 Lawyers,  and  Divines,  (hould  tor  fblong  time  go  oninfuch  Omnis  lex  internum 
 fake  definitions  of  it !  J  The  whole  World  belongeth  to  the  DcLL  Dcacm'n 
 Law  of  Nature,  fo  for  as  it  fignifieth  to  us  the  willot  God,  vtro  honiinum  pru- 
 about  our  duty,  and  reward,  and  punimment:  The  World  dentum—      DcmoJ. 
 is  as  Gods  Statute  Book ;  The  forefaid  natural  aptitude,  ma-  com.  Atif.ou  1. 
 
 keth 
 
j  2  Of  GOD*  s  particular  Laws  as  known  in  'Nature. 
 
 kethus  fit  to  read  and  practife  it.  The  Law  oi  Nature  is 
 as  the  external  Light  of  the  Suni  and  theTaid  natural  dif- 
 pfition,  is  as  the  vifive  faculty  to  make  u(e  of  it.  Yet  much 
 of  the  Law  of  Nature  is  within  us  too :  But  it  is  there  only  in 
 genere  objecrivo,  &  figm :  Mans  own  Nature,  his  Reafbn, 
 Free  will,  and  Executive  power,  are  the  moft  notable  figns 
 of  his  duty  to  God  \  To  which  al^Mercies,  Judgements,  and 
 other  ilgnifying  means  belong. 
 
 £.  5.  The  way  that  God  doth  by  Nature  oblige  us,  is  by  laying 
 fuch  fundamenta  from  which  our  dutyjball  naturally  refult,  as 
 from  the  fignification  of  h'vs  Will. 
 ^T^-mmu  aT"  *"  6'  ^^  fundamenta  *re  fome  of  them  unalterable  (while 
 cum^ecundum  "aw-  ^e  ^ave  a  being,)  and  fome  of  them  alterable :  And  therefore 
 ram  fit:  jus  vero  fome  Laws  of  Nature  are  alterable,  and  fome  unalterable  ac- 
 fcripcum   fa?pius.  A-  cordingly. 
 
 rftdt.i.  Kim,  adTbc-      As  for  inftance,  Man  is  made  a  Rational  free  Agent  >  and 
 'c  4*  God  is  unchangeably  his  Rightfull  Governour,  of  infinite 
 
 jXozcnes  ( in  Uert.)  Power ,  Wifdom  and  Goodnefs :    Therefore  the  nature  of 
 congregatis  ad  fe  plu-  God  and  Man  (in  via)  thus  compared  are  the  fundamentum 
 rimis     exprobravit ,  from  whence  conftantly  refulteth  our  indifpenfable  duty  to 
 cuod  ad  inepta  flu-  jQVe  hj        truft  hJ       fear  h]        and  ob       him  .    But  if 
 dole    concurrercnc:  ,    .  r  D  r  .,,?        .  .  ,     J  —      .  .   _ 
 
 ad  ea  vero  qus  gra-  Deingo  or  reaion ,  or  free-Will,  which  are  our  eflential  Ca- 
 via  &  utilia,  negli-  pacities  ceafe,  our  obligations  ceafe  cejfante  fundamento.  God 
 genter  convenient:  hath  made  Man  zfociable  Creature!,  and  while  he  is  111  fo- 
 
 e^dob&qUcalc^ra°nddo  ciet? '  the  Law  °^  NatLlre  obligeth  him  to  many  things, 
 cercare  homines  ^uc  wnicn  ne  natn  n0  obligation  to,  when  the  (bciety  is  diflbl- 
 autem  boni  &  probi  ved  :  As  when  a  Parent,  Childe,  Wife,  or  Neighbour  dieth, 
 tierent  curare  ncmi-  all  our  duties  to  them  ceafe.  Nature  by  the  pofition  of 
 nem  Muficos  in  jus  manv  circumrtances ,  hath  made  Inceft  ordinarily  a  thing 
 lyre  chordlscongm'S  producing  manifold  evils,  and  a  iln  againft  God  :  And  yet 
 aptarenc,  anirhi  mo-  Nature  fo  placed  the  children  oiAdam,  in  other  circum- 
 res  invoncinhos  ha-  fiances,  that  the  faid  Nature  made  that  their  duty  fto  marry 
 beienc  Mathemati-  one  another,)  which  in  others  would  have  been  an  unnatu- 
 SoLn&CbLunamU&  ral  thing;  Nature  forbiddeth  Parents  to  murder  their  chil- 
 fydera      intuentes   , 
 
 qua?  ante  pedes  erant  negligerent.  Orat-ores  item,  q.iodftuderent  jufta  dkere,  non  autem  & 
 f.;cere.  Avaros  q  ioq;  quod  pecunlam  viruperarent,  ac  fummediligerent :  &  eos  qui  juftos,  quod 
 pecunias  contemnerent  laudabant,  pecuniofos  verd  imitari  fatagebant.  Scomachabatur  eis  qui  pro 
 bona  valetudine  facra  facerenr,  inter  facrificia  contra  fanitatem  ccenarent.  Servos  mirabatur, 
 qui  cum  edaces  dominos  cerneicnr,  nihil  dipperem;  ciborum. —  picebat  minus  ad  amicosnon 
 csmplicatis  dlgitis  extendi  oportcre. , 
 
 drvii: 
 
OfG  0  D's  particular  Laws  as  kyoivn  in  Nature.  73 
 
 dren  :  But  when  God  the  abfolutfl  Lord  1  M  d  that 
 
 way  try  Abrahams  obedience,  when  he  wii  in.      at  be 
 
 had  a  iupcrnatural  command.  <\   •  Nat  ged  him  to 
 
 obey  it.   Nature  rorbiddcth  merito  1  '  f  their 
 
 proper  goods.  But  when  the  Or  <  ill  things,  had  given 
 the  Brae lites  the Egypt ions  gotfds,  and  :J  -  proprie- 
 
 ty, thefundamentum  1  r'thcir  former  nati  11  feA 
 
 Changes  in  natura  return ,  which  arc  rh  EttM  of  our 
 
 obligation,  may  make  changes  in  the  obligations  which  be- 
 fore were  natural.  But  10  tar  as  Nature,  that  Nature  which 
 foundeth  duty  is  the  fame,  the  duty  remaineth  Hill  the  fame : 
 The  contrary  would  be  a  plain  contradiction. 
 
 £.  7.  The  Authoritas  Impcrantis  k  the  form  all  objetl  of  all 
 obedierxe  :  and  fo  all  our  di.ty  if  formally  duty  to  God  at  ot.r 
 Sufre.im,  or  to  Men  as  his  Officers :  But  a*  to  the  Material 
 oljea,  cur  Natural  duties  are  either,  I.  towards  God:  II.  To 
 our  felves :  III.  To  others. 
 
 $.  8.  I.  The  prime  duties  of  the  Law  of  Natuy  are  to-  ■ 
 wards  God,  and  are  our  till  conftnt  to  the  three  Relations, 
 (of  tvb;ch  two  are  mentioned  before) :  To  he  Gods  Rational 
 Creatures,  and  net  olliged  to  take  him  heartily  for  our 
 Absolute  Owner  and  fhtkr\  is  a  Contradiction  in  Na- 
 ture. 
 
 f.  p.  Mj»s  Nature  le.ngwhat  it  is,  and  Related  thus  to  JJJ **ff  h*f  ** 
 God,  find  Gods  N.ti.re  and  Tut, t mis  Being  as  afore  defenbed,  Deorum culcui  vLi- 
 Ma}!  Is  naturA'y  olliged  to  take  Gcd  to  k  what  he  is  in  all  re;  figna.ftatuafq; 
 his  Attributes  forementioned  (cap,  5.  J  and  to  fit  his  will,  reprehendere  •,  &  eo- 
 and  rfcliont  to  God  accordingly:  that  if,  to  take  him  to  be  ™m  imprimis  qui 
 omnipotent,  omnifont,  and  moft  good,  mojifaithfull,  and  mofl  ^ZT^  zt 
 pip,  &c.  end  to  believe  him,  feel^him ,  truft  him,  love  him,  r0resimprobire.Sig- 
 fear  him,  obey  him,  meditate  on  him ,  to  honour  him,  and  -pre-  na  &  ftaruas  ex  difci- 
 ferre  him  before  all  the  World',  and  this  with  all  our  Heart  plinae  inftiuno  e  me- 
 and  might,  and  to  ta^e  our  chief  eft  f  leaf  re  in  it.  d'°  *uli{f<\  °^'  & 
 
 AH  this  fo  evidently  refulcctfrTrom  the  Nature  of  God  ^^7^ 
 and  Man  compared,  that  I  cannot  perceive  that  it  needeth  rOS,  dicunc ,  &  uni- 
 proof  or  illedration.  VCr^a  iUorum  preca- 
 
 tf.io.  It  is  a  contradiction  to  Nature,  that  any  ofjtiU  duty  ^[\  {^"b 
 proper  to  Gcd,  may  be  givento  any  other,  andthat  any  Crea-  fa,er$5~(gJ or^cm 
 tureorldblof  our  imaginatioftJhov.Ube  efteemed,  loved,  tnfied,  craduht.  Licit,  par. 
 obeyed,  cr  honoured  at  God.  4,  5,  6, 
 
 L  For 
 
GOD's  f  articular  Laws  as  known  in  Nature. 
 
 that  were  falfhood  in  us,  injury  to  God,  and  abufe 
 le  Creature. 
 5>.  1 1.  Nature  requireth^  that  Manhavingthe  gift  of  fpeecb 
 from  God,Jhould  imploy  his  Tongue  in  the  Traife  andfervice 
 of  his  Maker. 
 
 This  plainly  refulteth,  from  our  own  Nature,    and  the 
 ufe  of  the  Tongue,  compared  with,  or  related  to  Gods  Na- 
 ture and  perfections,  with  his  propriety  in  us,  and  all  that's 
 ^   ours,  and  his  Government  of  us. 
 
 £.  12.  Seeing  Manlivethin  tot  all  dependance  upon  God,  and 
 in  continual  receivings  from  him,  Nature  obligeth  bint  to  ufe  bit 
 heart  and  tongue  in  holy  dt fires  exprefsdand  exercifedinir  oy- 
 er, and  in  returning  thanks  to  his  great  Benefatror,  (  of  which 
 wore  anon.) 
 
 For  though  God  know  all  our  fins  and  wants  already,  yet 
 the  Tongue  is  fitted  to  cenfefs  out  fins,  and  to  exprefs  our  de- 
 fires  :  And  by  conjefsing  and  expreffing,  a  twofold  capacity  for 
 n.ercy  accreweth  to  us:  That  is,  i.  Our  own  Humiliation  is 
 e:~  .ited  and  increafed  by  the  faid  Confeflions  ;>  and  our  Defires, 
 and  Love,  and  Hope,  excited  and  increafed  by  our  own  Pe- 
 titions, ( the  tongue  having  a  power  to  reflect  back  on  the 
 heart,  and  the  exercife  of  all  good  affections  being  the  means 
 of  their  increafe.)  2.  And  a  perfon  that  is  found  in  the  actual 
 exercife  of  Repentance  and  holy  Vefire,  and  Love,  is  morally, 
 and  in  point  of  Juftice,  a  much  fitter  recipient  for  pardon, 
 and  acceptance,  and  other  bleflings,  than  another  is :  And  it 
 being  proved  by  Nature,  that  Prayer,  Confefllon  and  Thanks- 
 giving ,  hath  (b  much  ufefulnefs  to  our  good,  and  to  our 
 further  duty,  Nature  will  tell  us,  that  the  tongue  and  heart 
 fhould  be  thus  imployed.  And  therefore  Nature  teacheth  all 
 men  in  the  World,  that  believe  there  is  a  God,  to  confefs 
 theyr  fins  to  him,  and  call  upon  him  in  their  diftrefs,  and  to 
 give  him  thanks  for  their  receivings. 
 
 £.  13.  Seeing  Societies  as  fuch  are  totally  dependent  upon 
 
 God,  and  mens  gifts  are  communicative^  and  Solemnities  are 
 
 operative :  Nature  teacheth  us ,  that  God  ought  to  befolemnly 
 
 ,         acknowledged ,  worshipped ,  and  honoured,  both  in   Families, 
 
 Pictas  eft  fcicntift  co=  mi>  in  mre  r0imn  at,pinted  affemblies. 
 
 quiz  o£mi>i*s  in  Via-      "  g*eatty  aflecteth  our  own  hearts  to  praife  God  in  great 
 ttrcb.  "  and  folemn  AiTemblies :  Many  Hearts  are  like  many  pieces 
 
 of 
 
Of  GOD*  s  f  articular  Lurrs  at  k>iown  in  Nature  7  5 
 
 of  Wood  or  Coals,  which  flame  up  greatly  when  fee  togcthi  r, 
 
 which  none  of  them  alone  would  do.    And  it  is  a  fuller  (ij  -  Nu]JJ  Pl«?'  ™T 
 
 ,-rr                s*    t       i        •  •    *n                   i  pa  Dcos,  mil  nonena 
 
 nihcation  ot  Honour  to  Ood,  when  Ins  (-natures  du  pur|    I  [c  numine    Dca    i 
 
 ly  aflemblefor  Uisfolcmn  and  molt  reverent  Prajfc  andWor-  ac  Mcnrc  opinio  fc 
 
 (hip.    And  therefore  Nature  (hewing  us  the  nafons  of  it,  Cietr*p$ Plane, 
 
 doth  make  it  to  be  our  duty.  »%*>••«       .  C~ 
 
 i.  14.  Afofwr*  fdto*  w,  r**t  iMffVfi  r?  denflifalfe  opi-  ,          ^/^ 
 tfiojw  of  God,orto  propagate  fitch  to  ethers  i  toflander  or  I  la  f- 
 
 vheme  him,  to  fraet  him ,  <&/>/£  toff,  or  ne^ldi  hint,  to  con-  *$***$  JS  ci'u  dc 
 
 t  1  •     *t    f        *  *  f//»i-         *         r,i    ;  ;     ■        Dm  Mill     con.ir.cn- 
 
 rcw«  fc/f  Judgements )  or  abufc  hie  Mercte$\  to  njilt  his  m-  tus  cft;  an  ph}:^. 
 Jlrufiions,  precepts,  or  fantiifying  motions :  And that  w.Jlould  phUj  ippellindai  fie 
 altfiayes  live  at  in  his  fight,  and  to  bend  all  our  powers  entirely  nefcio,  (inqiiic  &tfrf. 
 tofleafe  him,  and  to~thin\.  and  freaky  no  otherwife  of  him,  ci'0rfl'r^/  l'\  Y'* 
 nor  otherwise  behave  our  fe Ives  lefore  him.  than  as  lefeemeth  f*?"' cfJ*?  2!"  "? 
 w  fo  rfo  infinite,  moft  bleffed,  and  hcly  God.  Xea&ut  nomine ,  qui 
 
 £.  15.  Nature  telleth  us,  that  in  Controversies  between  Man  Diir  cunfta  nouinua 
 *nd  Man ,  it  is  a  rational  means  (or  ending  (irife ,  to  apical  vjcia,  5e  <-;■■•■  rard  i 
 to  God  the  Judge  of  aV,  by  folemn  Oaths,  where  proof  is  wait-  w'pflwsquibufq;  & 
 wg:  ^wd  that  it  is  a  hainow  crime  to  do  this  faljly,  making  adfcrlb::—  Fulminc 
 him  the  Patron  of  a  He,  or  to  ufe  his  name  rafhly,unreverent!y,  imerifle  ccgnofcicur. 
 frophanely^  or  in  vain.  Laert.  Proem* 
 
 All  this  being  both  againft  the  Nature  of  God,  and  of 
 our  fpecch,  and  of  humane  foaety,  is  paft  all  doubt  unna- 
 tural evil. 
 
 f.  16.  Nature  telleth   us ,  that  ■  God  Jhould  be  worftnppedU&  tutt.  d*  **&< 
 
 heartily,  fmcerely,  fpiritually^andalfo  decently  and  reverently,  Cicero  dc  nac.  Deor. 
 both  with  foul andicdy,  as  beingthe  Lordof  both.  .  llb-  ■•  P-  46-  /&*§ 
 
 f.  17.  It  telleth  us  alfo,  that  he  mi  ji  not  be  worjhipped  with  ^</f  Nonius  fc- 
 r    *      '      u  L         V      ffjvt     1  j-  J    rr  Ueved  that   Epicurus 
 
 fin  or  cruelty,  or  by  toyijh,  childifi?,  ludicrous  manner  of  Wor-  thought  that  there  was 
 jhip,  which  jignifie  a  minde  that  is  not  ferioM,  or  which  tend  n»  God;  and  there- 
 tolreed  a  low  efleem  of  him  ;  or  which  are  any  way  contrary  to  forty  m*  according  to 
 his  Nature,  or  his  will.  hii  judgement,  but  in. 
 
 4. 18.  Nature  telleth  us,  that  fuch  at  are  endued  with  an  %\  '^^Jr? 
 eminent  degree  of  holy  wifdom ,  fimld  be  Teachers  of  others,  idle,  &c.  Jhicb  he 
 for  obedience  to  God,  and  their  falvation.  would  net  have  done, 
 
 As  the  Soul  is  more  worth  than  the  Body,  and  its  welfare  */  hc  hadthontht  that 
 more  regardable,  fo  charity  to  the  Soul  is  as  Natural  a  du-  tbcre  w*s  a  God  in~ 
 ty  as  to  the  body  :  which  cannot  better  be  exexcifed,  than  in  deCi ' 
 communicating  holy  wifdom,  and  inttru&ing  men  in  the 
 matters  of  higheft  eveilafting  confafuenee. 
 
 L' 2  5^.  15?.  Tea, 
 
y£  Of  GOD's  particular  Laws  as  known  in  Nature. 
 
 Impallimur  natma  £.  19.  tea?  Nature  teacheth,  that  fo great  a  work^Jhould  not 
 tic  piodetfc  velimt.s  £e  fane  flight ly  and  occafionaly  only,  as  on  the  by,  but  that  it 
 quampjurimis,  im-  ^ovld  he  a  mr^  0f  fiateci  effiCe^  which  tried  menfkouldbe  re- 
 fflEShtft^-  Zvlarly  calIed  ^  for  the  wore  fur  e  and  unheal  edification  of 
 dcmi-e        tradend.s.  Mankind. 
 
 league  non  facile  eft  Nature  telkth  us,  that  the  greateft  works,  of  greateft  con- 
 fciac"ipCfe  non  cradat  fequeftce,  Should  be  done  with  the  greateft  skill  and  care  =, 
 alter!,  ua  non  folum  and  that  it  is  likeft  to  be  fo  done  when  it  is  made  a  fet  Office, 
 ad  difcendum  pro-  intruded  in  the  hands  of  tried  men  :  for  it  is  not  many  that 
 penfi  fumus,  verum  have  fuch  extraordinary  endowments:   and  if  unfit  perions 
 
 lt!Vdefin  l''  mana8e  fo  §reat  a  work>  they  Wl11  marr  ir>  and  mifs  the  end  : 
 
 and  that  which  a  man  taketh  for  his  Office,  he  is  liker  to 
 
 Defcriptionem  facer-  take  care  of3  than  that  which  he  thinks  belongeth  no  more 
 
 Rdi^nf Uim  *cmf  t0  him  than  0tIierS  *'  aild  h°W  n£ceffary  °rder  1S  in  a11  matt^rs 
 praetf  rhiitVit :  Nam  °* 'we^ght,  the  experience  of  all  Governments,  Societies  and 
 func    ad   placandos  Pcrfons  may  foon  convince  us. 
 
 Dul frcris1  r*fin7fo-  *'  20'  NatUYe UVeth  US  al&  that  lX  ** XU  duty  °HUch  ^^ 
 rcanibus^ad  foter-  ers  to  ^  ve 0*  diligent,  ferious?  and  plain,  and  of  Learners  to 
 prcunda"  alii  prav  he  thankful,  willing,  flu  dious,  rejpetlful,  andratlonaUy-oledient, 
 difta  vatum  ;  neque  as  rememlringthe  great  importance  0}  the  work. 
 rouhorum  ne  eflet  For  in  vain  is  the  labour  of  the  Teachers,  if  the  Learners 
 ca  "5k  ql,  ^Xe  ta  wil1  ™t  do  their  part:  the  Receiver  hath  the  chief  benefit, 
 publice  effent,  quif-  and  therefore  the  greateft  part  of  the  duty,  which  muft  do 
 cuam  extra  collcgi-  moft  to  the  fuccefs. 
 
 um  noffec.     cic.  de       £.21.  Nature  telleth  mm,  that  they  Jhould  not   live  loefely 
 /<£.  I.  a.p,  241.        an£  UHg0verne^  but  in  the  order  of  governed  Societies,  for  the 
 b'etter  attainment  of  the  ends  of  their  Creation?  (  as  is  proved 
 before.  J 
 
 $.  22.  Nature  telleth  us?  that  Governours  jhovld  be  the  wofi 
 •wife,  and  pious?  and  jufl,  and  merciful,  and  diligent,  and  ex- 
 emplary, laying  out  them fives  for   the  publicly  good?   and  the 
 pleafmgofihe  univerfal  Sovereign. 
 .  $.  23.  It  te'acheth  us  alfo,  that  Suhjetis  muft   be  faithful  to 
 
 kgum^ocetmlr^do!  their  Governours?  andmuft  honour  and  obey  them,  in  fubordina- 
 micas  habere  libidi-  tionto  God. 
 
 nes,  coerccre  otrmes  £.24.  Nature  telleth  us,  that  it  is  the  Tarents  duty,  with 
 cupidicates,  noflra  flecial  love  and  diligence?  to  educate  their  children  in  the  fyiow- 
 tucri,abalicnismcn-  iefoefear  and  obedience  of  God;  providingfor  their  bodies?  but 
 tes,   oculos,     rcanus       sr     •       1   >    r    1  J  x- 
 
 abftinere.   tf*.  1.  de  preferring  their  fouls. 
 
 Or.  $.2<).  And  that  children  wuji  love?  honour  and  obey  their 
 
 Tarents  >. 
 
Of  COD^s  particular  taws  as  known  in  Nature.  77 
 
 farentr,  Willingly  and  thankfully  teeming  they  ons 
 
 and  commands.  ...... . 
 
 fi.i6.Natirealfo  telleth  ns.tbat  tbvs  the  delations  ^^^fce^Z 
 Husband  and  Wife  jhoubi  be  fan&ified  to  the   bigbtft  ends  if  rpoliavcrit,  an 
 andalfo  the  Relation  of  Mafter  and  Servant:  and  that  cur  num  improbui:  ncc 
 ings  and  labours  in  the  world  (hoiJJ  be  managed  in  fur  e  obc-  utrum  banuaan  ma- 
 dunce  to  God,  andto  our  ultimate  <  nd.  }u'  Maltcratua   I 
 
 ■x-r  -;♦//;.*/«  .1  r        led  lex  damni  loi 
 
 $.  27.  hature  ttaehethall  men  to  Lie  one  another,  as  /It-  fpcaat  dl^milicud;- 
 
 rantsof  the  fame  God,  andmemUrs  of  the  fame  umverfal  King-  Mm,  utitirqnc   pr« 
 
 dom,  and  creatures  of  the  famefpecifit\  nature.  paribus  fi  alter  vio- 
 
 There  is  fomewhat  amiable  111  every  man,  for  there  is  lavic>  altcr  riolawa 
 fomething  of  God  in  every  rrfon,  and  therefore  fomcthing  '  ^"^  Ethic'  U 
 that  it  is  our  duty  to  love :    And  that  according  to  the  ex- 
 cellency of  man's  nature,  which  fheweth  more  of  God  than 
 other  inferiour  creatures  do  =>   and  alfo  according  to  their  Vide  Tluta.chi   Rt- 
 additional  virtues.    Lovelincfs  commandeth  love,  and  love  «M*»Su*ft-*f« 
 maketh  lovely.   This,  with  all  the  reit  rfore-mentioned,  ate  xemperanlia  libidl- 
 Co  plain,  that  to  prove  them  is  but  to  be  tedious.  num  inim:ca  cft.  c^ 
 
 f.zS.Nature  telleth  us,  that  we  jhould  deal  \uftly  with  all, 
 giving  to  every  one  his  due,  and  doing  to  them  as  we  would  be  ^  Thai^iwkSer 
 done  b'  be    (fjould     make     a 
 
 $.29.  Particularly  it  telleth  us,  that  we  muftdo  nothing  in-  vow?  he  anfwe,cd 
 jurioujly  againfi  the  life,  or  health ,  or  liberty  of  our  neighbour,  but  him,  Adultery  is  m 
 do  our  i eft  for  their  prefer  vat  ion  and  comfort.  badas  P^j^y-  »«ti- 
 
 f:  30.  Man  being  fo  nohh  a  create,  and  bis  education  fo  ~j&  £*.£*» 
 necejfary  to  his  welfare^  and  promt  fcuous  unregulated  generation  adultery,  would  m.^c 
 tending  fo  manifefily  to  confufwn,  ill  education,  divifwns  and  none  of  perjury.  Luck, 
 corruption  of  mfinlqnd,  and  unbridled  exercifeof  luji  tending  to  Cyrus  is  praifed  by 
 the  abafement  ofreafon ,  and  corruption  of  body  and  mind,  Na-  Plutarch>  ^  curiofa. 
 ture  telleth  us ;that  carnal  copulation  fhould  be  very  ftridly  re-  p^hTa :  and  they 
 gulated)  and  kept  within  the  bounds  of  lawful  marriage ,  and  a;e  by  him  reproved 
 that  the  contr alt  of  marriage  mufl  be  faithfully  J^pt,  and  no  one  tbatcafia  wanton  eye 
 defile  his  neighbours  bed,  nor  wrong  another* s  chaftity,  or  their  at  rvomen  in  eoaibes 
 
 own,  inthought,  word,ordeed.  ?'  fVf  ^/^ 
 
 -;,  .  s    A  .         '  ,         ,     „  i     n       1     •  •     lookout  at    windows 
 
 This  propolition,   though  Boars   underitand   it  not,    is  t0  ^ave  afuu  view  0t 
 
 proved  in  the  annexed  reaions  :  Nothing  would  tend  more  them,  and  yet   tb\n^ 
 
 to  houmold  divifions  and  >11  education,  and  the  utter  dege-  t)oxi  they  commit  no 
 
 neratinff  and  undoing  of  mankind  than  ungoverned  copu-  ^■iU''  J"fier'n&  a  cu~ 
 ■  _.        o    ,  p.  ,  ,  .  i_-ii  r  1   n     r        nous  eye  and  awan- 
 
 lation.    No  one  would  know  his  own  children,  it  lutt  were  dcring  mind  to  fids 
 
 not  bounded  by  ftricl  and  certain  Laws  »  and  then  none  and  run  everyway 
 
 L  3  would 
 
7©  Of  GOD  s  particular  Laws  as  kjiovon  tn  Nature. 
 
 would  love  them,  nor  provide  for  them  j  nor  would  they 
 have  any  certain  ingenuous  education.  Women  would  be- 
 come molt  contemptible  and  mifcrable,  as  foon  as  beauty 
 faded,  and  luft  was  iatisfied  \  and  fe  one  halfe  of  mankind 
 made  calamitous,  and  unfitted  to  educate  their  own  chil- 
 dren :  and  ruine  and  depravation  of  nature  could  not  be 
 avoided.  They  that  think  their  choc  ft  Plants  and  Flowers 
 rit  for  the  inclofure  of  a  Garden,  and  carefulkft  culture, 
 weeding  and  defence,  mould  not  tl  link  their  children  mould 
 be  educated  or  planted  in  the  Wildernefs.  It  isnotunob- 
 iervable,  that  allrtying  fowls  do knpw their  Mates.,  and  live 
 by  couples,  and  ufecopulatidh  with  no  other:  and  that  the 
 JBeaits  and  more  terreftrial  Fowl  do  copulate  but  only  fo 
 oft  as  is  neceiTary  to  generation.  And  (hall  Man  be  worfe 
 than  Beads? 
 
 £.  3 i.Natvre  bindtth  us,  not  to  violate  the  -propriety  o£our 
 -neighbour,  in  any  thing  that  if  hk,by  fraud,  theft ; or  robbery,  or 
 any  other  means')  but  to  preserve  and  promote  his]ufi  commodity 
 as  our  own. 
 
 #•  32,-Government  and IJvjiice  being fo  neciffary  to  the  order 
 Ariftotlc,  Ethic.  4.  and  welfare  of  the  world,  Nature  teacheth  m  that  Iribery, 
 faub,Eu>y  lhi$  evil,  fraud,falfe-witnefl,  and  all  weans  that  pervert  Jujlice  mufl  be 
 and  to  be  avoided.        avoided,  and  equity  promoted  among  all. 
 
 ^injtZ%iyLTd  **  33-2*'  *'»&'  °fMan  hein&  ntade  t0  he  tle  l"fc*  °f  h» 
 falfcwltncfs  andbri-  Wm^  and  humane  converfe  being  maintained  ly  humane  credi- 
 bcry,  tell  us  what  m-  bility  and  confidence  \  Nature  telleth  us,  that  Lying-is  a  crime7 
 tme fail  h  [hereabout,  which  is  contrary  to  the  nature  and  focieties  of  Mankind. 
 ^c^ZltX  £  1  f*nd  Nature  telleth  us,  that  itifvnpfi  and  criminal 
 Sevcrus  was  again&  to  yander  or  injunoufly  defame  our  neighbour,  by  railing,  re- 
 bribery.  viling,  or  malicious  report si  and  that  we  ought  to  be  regardful 
 
 Fundamemum  jufU-  of  his  honour  Oi  of  our  own. 
 
 ti?  ell  Hdes,  id  eft,  £.  ^.Nature  tellethus,  that^  both  in  obedience  toGod,  -the 
 rL«uTcon^ria&  M  diMer  of  all,  andfor  our  own  quietnefi  and  our  neighbours 
 verius4   hUf%  peace,  we  Jbould  all  be  contented  with  our  proper  place  and  due 
 
 condition  andefiate,  andnot  to  envy  theprojperity  of  our  neigh- 
 bour, nor  covetoi-fly  draw  from  him  to  enrich  our  j "elves. 
 
 Becaufe  God's  will  and  intereft  is  above  our  own,  and  the 
 publick  welfare  to  be  preferred  before  any  private  perfons, 
 and  therefore  all  are  to  live  quietly  and  contentedly  in  their 
 proper  places,  contributing  to  the  common  good* 
 
 $.  36.  Nature 
 
Of  GOD*  j  particular  Lairs  as  fyiorrfj  in  Nature.  79 
 
 f.ld.Natureteachethus,  that  it  is  ur  duty  tolovc  humane  De ftHara  tcmere^Ji^ 
 
 Nature  in  our  enemies,  and  pity  others  in  their  infirmities  and  ^JJopSwIwBitti 
 mifries,  and  to  forgive  all  far -don able  failings,  and  not  to  fee^  |,0^,nurn  roluntttci 
 
 revenge  and  right  our  fehes  by  our  brothers  ruine:   but  to  be  mjltipliccfcgic  natu- 
 
 charitable  to  the  poor  and  mifrable,  and  do  our  heft  tofuccour  ras.    Qic* 
 them,  and  help  them  out  of  their  dijhefl. 
 
 All  tlule  arc  our  undeniable  duties  to  GOD  and  our 
 Neighbours. 
 
 £.  37.  Nature  alfo  telleth  us,  that  every  man,  as  a  rational  jiminx\jXt  Uveibk 
 
 lover  of  himfelf  Jhould  have  afpecial  care  of  hh  own  felicity,  billy, depring  to  be  ad- 
 
 andhmiv  wherein  it  doth  confijr,  and  ufe  all prudent  diligence  to  mattd    into    CWi 
 
 attain  it, and ma^e  itfure.       '  t'fh  Ca< o.#, 
 
 o \t  j.        *    ,/  1  »       .    .     1      1  A      r    71  »     *.   id,   Non  nollum  cum 
 
 5^.  3  8.  Nature  telleth  us,  that  it  vs  the  duty  of  all  men  to  keep  tal';  wlfm*f  cujus  pa. 
 
 Keafon  clear,  and  their  Wills  conformable  to  its  right  appre-  iatutll     pi'us     fapir, 
 
 henjions,    and  to  keep  up  a   conftant  Government  over  their  quam  cerebrum.    £„ 
 
 Thoughts,  AffeCuons,VaGtons,Senfes,Appetite,iVords  and  Mi-  rtfm 
 
 £.  39.  Nature  telleth  us, that  all  our  Time  jhould  befpent  to  noft;am  ftudii8  ven- 
 tre Ends  of  our  Creation,  and  all  our  Mercies  improved  to  thofe  dico,  non  vaco  fomno 
 Ends,  and  all  things  in  the  world  be  efiimated  by  them,  and  fed  fuccumbo.  Senec. 
 vjed as  Means  conducingto  them.  »*<*    man  you    to 
 
 $.  40.  Nature  commandeth  vs  to  kfepour  -Bodies  in  folriety,  ffil^ffim  \°0 
 temperance  and  chalrity,  and  not  be  inordinate  or  irregular  in  one  that  pampered  his 
 eating,  drinkjng,  lujl,jleep,idlenefs,  apparel, recreation,  or  any  body.  Ficin.  in  vit. 
 lower  things.  plar* 
 
 £.41.  It  commandeth  us  alfo  watchfully  and  refolutely  to  ^J^^^t 
 avoid  or  refifl  all  temptations  which  would  draw  us  to  any  of  YetraulTlTi.  S^ 
 thefe  fins.  caro    homo    .virtue i 
 
 $.  42.  And  it  teacheth  us  patiently  to  bear  our  crojfes,  and  firoiliimus-quinun- 
 improve  our  trials  to  our  benefit,  and  fee  that  they  breed  not  any  ?uam  rc?c  fcClt_u* 
 fjfuldifte^rs  in  our  Mind,  or  Lives.  JSKSS^SJS 
 
 pcterat :      cuique  id 
 folura  vifum  eft  rationera  habere;  quod  habcret  juftitiam.  Velleius  Pater.  I.  a. 
 Magna  pars  libertatis  eft,  bene  morarus  venter.  Senec. 
 
 Plato  faith,  God  is  the  temperate  man's  Law,  and  Pieafttre  the  intemperate  man's. 
 Tcmpcrantiavoluptatibusimperat:  alias  edit  atque  abigit ;   alias  difpenfat  &  ad  fanum  modum 
 dirigit:  ncc  unquam  ad  illas  propter  ipfas  vcnlt.  S*« • 
 Scit  optimum  ellc  modum  cupidorum,  non  quantum  velis,  fed  quantum  debeai  fumere.  Senec. 
 
 Animis  tenduntur  iniidia; ab  ea  quae  pen itus  in  omni  fenlu  implicata  infidit  imicatrii 
 
 boni,  voluptas,  malorum  autem  mater  omnium:  cujus  blanditiis  corrupt^  quae  nacura  bonafuntj 
 quia  dulcedine  hac  &  fcabia  carcm,  Ron  ccinimus  fatis,  cic.  dt  leg.  1 .  p.  xi6. 
 
 £.43.  And 
 
So  HL  Of  GOD's  Relation  to  Man  as  his  BENE  FA  CTOR 
 
 Ampliat  jccatis  Cpa-  $-  43-  And  Nature  telleth  us,  that  this  obedient  plea fing  of 
 cium  fibi  vir  bonus  •,  0jflr  Maker,  and  holy,  righteous,  charitable  andfober  living,  Jhould 
 hoc  eft,  vivcrc  bis,  ye  0VY  greateft  pleafure  and  delight :  and  that  we  jhould  thus 
 vita  polk  priorc  &ui.  jpen^our  Hves  evento  the  lafi  i  waiting  patiently  in  peaceful  joy- 
 Mirlla**  jui  hopes  for  the  blejfed  end,  which  our  righteous  Covernour  hath 
 
 allotted  for  our  reward. 
 As  x  fmmary  of  rvht      AH  this  is  evidently  legible  in  nature,  to  any  man  that  hath 
 the   light  of  Nature  not  loft  his  reafon,  or  refufeth  not  conliderately  to  ufe  it. 
 my  teach   many  fee  An(j  jie  t|ut  Wi\\  reacj  bat  Antonine,  EfifteM  and  ?lutarchy 
 %  JStSB«S  Cwho  are  full  otTuch  precepts,  that  I  refer  you  to  the  whole 
 ( much  of  which  my  Books  inftead  of  particular  citations  )  may  fee,   that  he  who 
 be  found  in  Seneca,  wiH  deny  a  life  of  Piety,  Juftice  and  Temperance,  to  be  the 
 and  is  confcJJ'cd  and  juty  ancj  re#itude  of  Man,  muft  renounce  his  reafon  and 
 £$  A»*2  natural  light  as  well  as  fupernaturahevelation 
 for  their  new  words       #.  ^..heafon  a  I  jo  teacbeth  us,  that  when   the  corruptions-) 
 and  fchifm  )   where  fluggijlmefi,  or  appetite  of  the  flejh,  refijieth  or  draweth  bac\ 
 you  will  fee,  that  the  froynany  ofthx  duty,  cr  temptethus  to  any  fin,  'Reafon  mufi  Ye- 
 
 Sticks  mte  wijcr  'h,  •  and  hold  the  reins,  andkeepits  government^  andnotft&r 
 and  better  mn,  thin      *>•  p^A       ,        .    ,  j.\         ?  J  * 
 
 the  Epicureans  would  the  fleflj  to  bear  it  down,  and  uprevail 
 
 have  men  believe, 
 
 Oculos  vigilia  facigatos  cadencefque  in  opere  detlneo Male  mihi  efle  mala,  quam 
 
 raollicci:  fi  mollis  esj  paulatim  effeminatur  animus,  atcue  in  fimilitudinem  otii  fui  &  pigriciar, 
 in  qua  jaccr  ,folvicur.  Dormio  minimum,&  breviflimo  fomno  uror:  fatis  eft  mihi  vigiiare  defiifle. 
 Aliquando  dormuTe  fc'oj  aliquando  fufpkor.     Sentc. 
 
 CHAP.    XL 
 
 III.  Of  GOD's  Relation  to  Man  as  his  BENEFACTOR 
 and  his  END.   Or  as  his  CHIEF  GOOD. 
 
 HTHE  Three  Ejfential  Trine ivies  in  God,  do  eminently 
 "*  give  out  themfelves  to  Man  in  his  Three  Divine  Rela- 
 tions to  us.     His  ILower,  Intellect  and  Will;  His  0nmipotency3 
 Omnifcience  and  Goodnefs  •<>  in  his  being  our  Owner,  our  Rij.r% 
 and  our  Chief  Good.   The  two  rirft  I  have  considered  already  j 
 our  Omnipotent  Lord  or  Owner,  and  our  molt  wife  Gover* 
 •mur^  and  our  Counter-relations  with  the  duties  thereof.     I 
 now  come  to  the  third. 
 For  the  right  undtrftanding  whereof,  let  us  a  little  con* 
 
 iide* 
 
dnclhis  END.  Or  as  his  CHlET  GOOD.  8 1 
 
 fides  of  the  2m*gee  God  in  Man,  in  which. we  rfiuft  h  fcoeraci: 
 
 h,m.    I:  is  MansWILL5  which  .  Itimatf, perfective,  «*auch« 
 
 impertnt  faculty  5  it  is  the  proper  fubjeft  oFMoralh  bits,  lcniiIli,  ^d 
 a  principal  agent  :   And  therefore  in  all  Laws  vuia )  \  ejui  «; 
 
 and  Convcrfe,  the  WILL  is  taken  for  the  Mao  5  and  nothing  qucd    fie    in    j 
 is  further  morally  Goo,  ,  Virtui  fpably  Vi-  cond*is     I 
 
 it  is  Voluntary.     The  IN  rELLECT  is  but  the  ^"J 
 Director  ot  the  w  ILL:  Its  a&ionsare  not  the  perfeft  adtions  Ueibilium    omnj  im 
 of  the  Min :    If  it  apprehend  hire  Jfrutb  without  feipe'et  to  eonftec  efle  prirhn- 
 Gcodnefs,  its    Object  is  not  the    higheft  or  felicitating  or  minimum.        li 
 attractive  Object,  and  therefore  the  aft  can  be  no  higher:  g^^"^ 
 it  it  apprehend  any  Being  or  Truth  as  good,  it  apprehenoVth  ro  pneftantiffirao  ill! 
 it  but  as  a  fervant  or  guide  to  the  WILL,  to  bring  it  thither  fimile  eft,    quoi 
 tober  ctived  by  LOVE.    The  perfect  excellency  of  the  ob-  pulcherrimum  cern;- 
 Jeft  of  humane  act;  iiGiodnefs,  and  not  meer  Entity  or  Ve-  tu.r>  'm11!.  tcrcati1"'* 
 nty.    Therefore  the  excellentcft  faculty  is  the  Will:     It  is  jjcofoli.     him.  m 
 Good  that  is  the  final  Cop fe  in  the  object  of  all  humane  acts  :  pjat. 
 Therefore  it  is  the  frvitiott  diGood  which  is  the  perfective 
 final  Act-,  and  thzx.  fruition  of  Good  as  Good,  is,  though  intro- 
 ductory by  Viiion,  yet  finally  and  proximately  by  Compla- 
 cencies, which  is  nothing  elfe  but  Love  in  its  molt  eiTential  act, 
 delighting  in  its  attained  object.    And  for  the  executive  Tower, 
 though  in  the  order  of  its  natural  being,  it    be  before  the 
 Will,  yet  in  its  operation  ad  extra,    it  is  after  it,  and  com- 
 manded by  it. 
 
 Accordingly,  while  we  fee  God  but  inthisGlafs,  we  mult 
 
 conceive  that  his  Principle  of  Vnderfianding  and  fewer ;  ftand 
 
 in  the  forcfaid  order  as  to  his  W  I LL  :  and  his  Omnipotence 
 
 and  Omnifcience,    to  that  eminently-moral  Goodnefs,  which 
 
 is  the  perfection  of  his  will.    (  The  natural  goodnefs  of  his 
 
 EJpnce  rilling  all. ) 
 
 Therefore  here  note,   that  this   Attribute    of  God  (his 
 
 GOODNESS  )  doth  make  Him  our  Chief  Good,  in  a  two-fold 
 
 refpect,  both  EFFICIENTLY  and  FINALLY.  In  fome  fort 
 
 it*s  fo  with  the  other  Attributes :  His  Tower  is  Efficiently  the 
 
 fpring  of  our  being  and  actions  •,  and  finally  and  oly.&ivcly  it 
 
 terminated!  our  fubmiflion  and  our  truft.    His  W/fdom  is  the 
 
 principle  of  his  Laws,  and  alio  the  ohjeS  and  end  of  our  en- 
 quiries and  underltandings.  But  his  Gcodwfl  is  the  EFFI- 
 CIENT of  all  our  goodinitspfrfccTiow  of  caufality,  and  that 
 
 M  END 
 
82  HI.  Of  GOD's  Relation  to  Man  as  hk  BENEFACTOR 
 
 Nihil  eft  Deo  fimi-  END  of  our  Souls,  which  is  commonly  called  ULTIMATE 
 litis  ft  gratis,  httAm  uLTIMUS.  So  that  to  fubmt  to  his  Fower,  and  to  be  ruled 
 bSurS  ESS!  byhis*T#w;,  is,  as  I  may  fay,  ™to//yourend.  But  to  be 
 bus  ceteris  ancecd-  f  leafing  to  his  good-will^  and  to  be  pleafed  in  his  gW- 
 11c,  quodipfc  a  Diis  #?i//^  that  is,  to  Love  Him,  and  to  be  beloved  by  Him,  is  the 
 immoi-calibus   diftar.  abfolute  perfection  and  end  of  man. 
 
 Socy.  ApUL  ^  DC°  Therefore  under  this  his  Attribute  of  Goodnefs,  God  is  to 
 befpoken  of  both  as  our  BENEFACTOR  and  our  END  > 
 which  is  to  be  indeed  outfummum  bonum. 
 
 $.  i .  Man  hath  his  Beings  and  all  the  good  which  he  fojfejfeth^ 
 ■from  God,  as  thefolefirfi  Efficient  by  Creation. 
 
 $.2.  Therefore  God  alone  is  the  V  niv  erf al  Grand  BENE- 
 EA  CTOK  of  the  world^  be  fides  whom  they  have  no  other \  but 
 nteerly  fulordinate  to  him. 
 
 No  creature  can  give  us  any  thing  which  is  originally  its 
 own,  having  nothing  but  what  it  hath  received  from  God : 
 Therefore  it  is  no  more  to  us,  but  either  a  gift  of  God,  or  a 
 MefTenger  to  bring  us  his  gift ;  they  have  nothing  themfelves 
 but  what  they  have  received :  nor  have  we  any  fort  of  Good, 
 either  Natural,  Moral,  of  Mind,  or  Body,  or  Fortune,  or 
 Friends,  but  what  is  totally  from  the  Bounty  of  our  Creator, 
 Quis  dublcare  potcft  anc*  as  totally  from  him,  as  if  no  creature  had  ever  been  his 
 me  Lucili,  quin  Deo-  inftrument. 
 
 rum  immorcalium  £.  3.  As  God^s  Goodnefl  is  that  by  which  hi  communicateth 
 munus  fie  quod  vivi-  ^e'ingandaUGoodto  all  his  Creatures,  and  is  his  moftcomple- 
 Propc  Dew  eft  te-  tive  Attribute,  in  pint  of  Efficiency,  fi  is  it  that  Attribute 
 cum  eft,  incus 'eft:  which  is  in  genere  cauiae  iinalis,  the  finis  ultimate  ultimus  of 
 lea  dico  Lucili,  facer  all  his  work$.  God  can  him felf  have  no  ultimate  end  but  Himfelf: 
 intra  nos  fpiricus  fe-  and  his  rational  creatures  can  have  no  other  lawful  ultimate  End : 
 dec,  bonorum  malo-  And  inHimfelf,  it  is-  his  Goodnefs,  which 'is  completely  and 
 rumque     noftrorum      7  •      .  ;   »l  *. i?    j  t       v 
 
 obfervator  &  cuftoT  ultimately  that  End. 
 
 Hie  prout  a  nobis  Here  I  am  to  (hew,  I.  That  God  himfelf  can  have  no  ul- 
 tradacur,  ira  &  nos  timate  erfd  but  Himfelf.  II.  That  Man  fhould  have  no  other, 
 traftac  ipfe  :  Bonus  HI.  That  God,  as  in  his  GoodneJL  is  ultimate  ultimus,  the  End 
 vero  v,r    fine   Deo     r  *- „  J  ' 
 
 nemo  eft.    Anpoceft  °fTMal1'  ,  ,  .  ,  ,  :     ,       A    rn   A    ■     W       1  ■ 
 
 aliquis    fupra    for-      *•  i.  That  which  is  molt  Beloved  ot  God  is  his  ultimate 
 
 inam,  nifi  ab  illo,ad-  End  :  but  God  Himfelf  is  molt  beloved  of  Himfelf;  There- 
 jutus  exurgere.    llle  fore  he  is  his  own  ultimate  End. 
 
 tlL°nClh*  ™gni*  Thereafonofthe  major  Propofition  is,  Becaufeto  be  the 
 nca&  erccta  in  uno     .  .  ,        ,  ^    .       '  r  .     „  r.   . 
 
 quoque  bono   vko.  ultimate  end* and  to  be  maxime  amatum, is  all  one,  tints  que- 
 
 Senec.  rentfr 
 
 , 
 
and  his  END.  Or  as  his  CHIEF  GOOD.  6} 
 
 rentithith  refpedtothe  Means  of  attainment  and  is  that 
 cujus  *mre  media  eligtntur  &  affii  not 
 
 capable  of,  (fpcaking  in  propriety  )  becaufe  he  ncvci 
 his  End.  Finis  fruition**  is  that  which  amandc  fi  \  inti  r  ,  winch 
 we  love  complacentially  in  full  attainment :  rod  doth 
 
 Hill  enjoy  his  end  :  and  to  have  it  m  Love  is  to  enjoy  it. 
 The  Minor  is  pail  controvcrlle. 
 
 01  j.  uBut  if  God  have  not  fimemqudrentis^  then  in  every 
 "intrant  he  enjoyeth  his  end:  and  iffo,  then  he  ufeth  no 
 «  mems  it  d\\  :  tor  what  need  any  means  be  uied  for  that 
 "  end,  which  is  not  fought  but  itill  enjoyed.  And  eonie- 
 "  quently  where  there  is  no  means  there  ft  no  end. 
 
 Aufo.As  finis  Ggnifieth  nothing  but  (ffefiunf,  viz.  perfe- 
 Hionent  QptT k9  which  is  but/z/z//  terniinatizM  ■•>  Co  it  is  not  al- 
 ways at  prefent  attained  i  and  God  may  be  laid  to.  ufe  means, 
 that  is,  fubordinatc  efficients  or  ir.itrumcnts  toaccompiifh  it. 
 But  as  it  Ggnifieth  caufam  finaltm,  fcil.  cujus  amore  res  fit,  Co 
 far  as  it  may  (  without  all  imperfection  )  be  afenbed  to  him, 
 he  mult  be  (aid  continually  to  enjoy  it :  And  yet  to  ufe  means 
 for  it,  but  not  as  wanting  it,  but  in  the  fame  infiant  ujlngzud 
 enoying  :  that  is,  He  conftantly    communicateth  himfelf  to 
 his  creatures  and  conftantly  loveth  himf  If  fo  communicated. 
 He  is  the  firit  efficient  and  ultimate  end,  without  any  interpo- 
 finginfhnt  of  Time,  fwere  Eternity  divilibk;  but  in  order  of 
 Nature,  he  is  the  Efficient  before  he  is  the  End  enjoyed,  but 
 not  before  the  End  intended.   He  (til]  fendeth  forth  the  beams 
 of  his  own  Glory,  and  itill  taketh  pbafure  in  them  fo  fent 
 forth  :   His  rvorkj  may  be  incrcafed  and  attain  perfection, 
 (afilcdfinm  operis  by  k)me  )  but  his  Complacency  is  not  in* 
 creafed  or  perfected  in  his  works,  but  is  always  perfect :   As 
 if  the  Sun  took  conftant  pleafure  in  its  own  emitted  light  and 
 heat,  though  the  effects  of  both  on  things  below  were  moft 
 various.     God  is  ftill  f  leafed  in  that  which  fiiUk,  in  all  his 
 own  works,  though  his  works  may  grow  up  to  more  per- 
 fection. 
 
 Or  if  any  think  fit  to  fay,  that  God  doth  qutrere  finenr, 
 and  that  he  may  enjoy  more  of  it  at  one  time  than  another, 
 yet  muit  he  confeis,  that  nothing  below  the  complacency  cf 
 his  own  will,  in  his  own  emitted  beams  of  Glory,  mining 
 in  his  works,  is  this  his  ultimate  end. 
 
 M  z  2.  That 
 
84'  lll.Of  GOD's  Relation  to  Man  as  his  BENE  FA  CTOR 
 
 2.  That  which  is  the  Begining  muft  be  the  End :  But 
 God  is  the  Beginning  of  all  his  works:  therefore  he  is  the 
 End  of  all.  He  himfelf  hath  no  Beginning  or  Efficient,  and 
 confequently  no  final  caufe  of  himfelf:  but  his  rvorkj  have 
 himfelf  for  the  Efficient,  and  for  their  End  \  that  is,  He  that 
 made  them,  intended  in  the  making  of  them,  that  they  fhould 
 be  illuftrious  with  his  communicated  beams  of  Glory,  and 
 thereby  amiable  to  his  wi%  and  mould  all  ferve  to  his  com- 
 placency. 
 
 If  the  End  were  lower  than  the  Beginning,  there  would 
 be  no  proportion  \  and  the  Agent  would  link  down  below 
 himfelf 
 
 3.  If  any  thing  befides  God  were  his  ultimate  End,  it  muft 
 thereby  be  in  part  DeirTd,  or  his  a&ions  debafed  by  the 
 lownefs  of  the  End  :  but  thefe  are  impoflibilities.  The  Actions 
 are  no  nobler  than  their  End  :  and  the  End  is  more  noble 
 than  the  Means  as  fuch. 
 
 4.  The  ultimate  End  is  the  moft  amiable  and  delectable  : 
 The  Creature  is  not  to  God  the  moft  amiable  and  delectable : 
 Therefore  the  Creature  is  not  his  ultimate  end.  Thcfirft  Ar- 
 gument was  from  the  Aft,  this  from  the  Object. 
 
 5.  The  ultimate  end  is  that  in  which  the  Agent  doth 
 finally  acquiefce  :  God  doth  not  finally  acquiefce  in  any  crea- 
 
 That  the  finis  cui  is  ture.  Therefore  no  creature  is  his  ultimate  end. 
 
 properly  the  ultimate       <5.  That  which  is  God's  ultimate  End  is  loved  limply  for 
 
 **d,*ndthe6nac\i-  it  felf,  and  not  as  a  means  to  any  higher  end  :   The  Creature 
 
 jus  is  fubardinate  to   .        3    ,       j  ,     ,  •      r       ,    rJ ■    rir   l 
 
 it,  Cicero  Jhewetb  in  1S  not  loved  by  him  limply  tor  it  ielr,  but  as  a  means  to  a 
 
 ?fo'sfpeech}  1.  $.  de  higher  end,  (viz.  his  complacency  in  his  glory  fhining  in  it  ) : 
 
 finib.  p.  188.    In  no-  Ergo,  it  is  not  his  ultimate  end.    The  ultimate  end  hath  no 
 
 bis i  iphs  ne  mtelhgi  en^.  but  the  creatures  have  an  end,  viz.  the  complacency  of 
 
 quidem,    ut    propter  /^    j  •    1  •     ,         n      •       •       1  r  J 
 
 •liam         quampiam  God  in  hlS  Slory  mimnS  m  the  creature. 
 
 rem,   yerbi    gratia,      Oh).  "  But  you  confound  the  final  Object  and  the  final  Ad : 
 
 propter  voluptacem,  "  God's  complacency  of  love  is  his  final  Ad,  but  our  enquiry 
 
 nos  amemus.  Propter  js  0f  me  final   Object. 
 
 Si  «m  TcfaT  An^'  The  &*«**  0r  Fr$°ml  endlS  m0ft  Pr°Perly  thc 
 ipfosdiligimus,C^icl  ultimate,  he  for  whole  lake,  or  for  whom  the  thing  is  done  : 
 eft  quod  magis  per-  But  this  is  God  only,  and  therein  he  is  both  the  act  and  ob- 
 Ipicium  eft,  non  ject.  He  that  did  velle  creator  as,  did  velleeasad  co  mplacentiam 
 qu°emque"eUmm  «i-  F0^'*  volmUKU'  Thequeftion  is  not  of  thc  aSwcompla- 
 nam  vthemencer  ca-  C€nt^i  but  of  the  aews  creandi  velyokndi  creator  (trim  exiften- 
 rum,  tiam: 
 
and  his  END.  Or  >n  his  CHIEF  GOOD.  85 
 
 :  winch  he  doth  propter  rolu,..  plctmew^  &  inde 
 
 complacent  iam;  which  is  the  final  a<5,  and  the  final  object 
 of  the  creating  act  i  But  for  the  a&W  emptaceniid  it  is  not 
 intentions  but  fryitionis  j  and  therefore  hath  qo  end, 
 above  it  ic!f :  And  the  final  objeft  of  that  Complacency  , 
 is  not  the  Creature  it  fclf,  but  the  Implet ion  of  tnc  Divine 
 will  in  the  Creature  j  yea,  the  Image  of  his  Omnipotency, 
 Wifdom  and  Goodnefs  (runirigln  the  Creation,  is  not  loved 
 proper  fe,  ultimately  i  but  for  the  fake  of  that  Divine  Ef- 
 fence  and  Perfection  of  which  it  is  the  Image  :  (as  we  love 
 the  Image  of  our  friend  for  his  fake-,,)  fo  that  when  all 
 is  done  ,  God  himfelf  is  his  own  end  in  all  his  works,  ib 
 farras  '(very  improperly)  he  may  be  faid  to  intend  an  end. 
 
 Or  if  you  could  prove  the  Creature  to  be  the  Ob)ec;um 
 finale,  that  proveth  him  not  to  be  properly  the  finis  ultimas : 
 For  that  is  a  difference  between  Mans  agency  and  Gods :  Man 
 is  an  Agent  made  and  acting  for  his  final  Object,  and  more 
 ignoble  than  his  Object  (as  the  eye  of  a  Flie  that  beholdcth 
 the  Sun  )  :  But  God  is  an  Agent  more  noble  than  the  Ob- 
 ject, who  gave  the  Object  it  felf  its  being,  and  made  it 
 of  nothing,  for  himfelf  j  and  fo  the  Object  is  fer  his  final 
 Act. 
 
 "O.j.  But  God  being  Perfect  needeth  nothing,  nor  can 
 cc  receive  any  addition  of  perfection  or  bleilednefs  •,  and  there- 
 fore it  is  not  any  addition  of  Good  to  himfelf  which  he 
 "  intendeth  in  the  Creation,  and  confequently  it  is  hisul- 
 "  timate  end  to  do  the  Creature  good. 
 
 Anfrv.  All  the  antecedent  part  is  granted,  and  is  anon  to 
 be  f.irther  aflerted  :  But  thelalt  confluence  is  denyed  j  be- 
 caufc  there  is<Sh#  other  end  belide  the  addition  of  Good  to  c^to(k<fn*' 
 himfelf,  wThich  God  may  intend,  fo  farr  as  he  may  be  {aid 
 to  intend  an  end.  He  doth  all  the  Good  to  the  Creature 
 which  it  receiveth  ,but  not  ultimately  for  the  Creatures  fake. 
 
 II.  That  man  mould  have  no  ultimate  End  but  God, 
 (that  is,  ultimate  vltimus  as  its  called^  is  proved  in  what  is 
 laid :  and  the  fuller  opening  of  it ,  belongeth  to  the  next 
 Chapter. 
 
 III.  It  is  God  in  all  his  Perfections,  Omnipotency,  Wifc 
 dom  and  Goodnefs,  that  is  mans  ultimate  end  j  but  it  is  the 
 lafi  which  fuppofeth  both  the  other,  and  to  which  manswitf, 
 
 M  3  which 
 
86  III.  Of  GOD's  Relation  to  Man  as  his  BENEFA  CTOR 
 
 which  muft  perform  the  mofi  fer feci  final  act,  is  mod  fully 
 {liited:  And  therefore  is  in  alpecial  fort,  our  ultimate  end. 
 The  Omnipotency  of  God,  is  truly  the  efficient,  dirigent  and 
 final  Caufe  of  all  things,  but  it  is  moft  eminent  in  Efficiency  : 
 The  Wifdom  of  God  is  truly  the  efficient,  dirigent  and  final 
 caufe  of  all  things :  but  it  is  moft  eminent  in  Direction  and 
 Government :  The  Goodnefs  of  God  is  truly  the  efficient,  di- 
 rigent and  final  caufe :  But  it  is  molt  eminent  in  being  theper- 
 feltive  efficient,  and  final  Caufe. 
 
 $.  4.  Gods  ultimate  end  in  Creation  and  Vrovidencejs  not  any 
 fufply  or  -addition  ofVerfeaion  or  Bleffednefs  in  himfelf;  as  being 
 absolutely  ferfetl  in  kimfelf,  and  capable  of  no  addition. 
 
 But  thofe  who  think  that  God  doth  produce  all  things  ex 
 neceffitate  nature  from  Eternity,  fay,  that  as  the  Tree  is  not 
 pcrfceft  without  its  fruits ,  fo  neither  is  God  without  his 
 works :  They  fay  with  Balbus  in  Cicero,  and  other  Stoiclq,  . 
 that  the  World  is  the  moft  excellent  Being;  and  that  God  is 
 but  the  foul  of  the  World :  and  though  the  Soul  be  a  comfleat 
 foul  if  it  had  no  body,  yet  it  is  not  a  comfleat  Man :  and  as 
 the  Ire e  is  compleat  in  genere  caufa  without  the  fruit,  yet 
 not  as  a  T^otum  containing  thofe  effects  ab  ejfentia  which 
 are  its  Tart  and  End :  So  fay  they,  God  may  be  perfect  with- 
 out the  World,  as  he  is  only  the  Soul  and  part  of  the  World  > 
 but  he  is  not  a  com  fie  at  world,  nor  in  toto. 
 
 Anfw.  1.  That  God  is  not  the  foul  or  conftitutive  caufe 
 of  the  World ,  but  fomewhat  much  greater,  is  proved  be- 
 Q>%  4*  fore  * .  auj  a|[0  tnat  it  was  not  from  £temity  ;  and  confe- 
 
 quently  that  he  created  it  not  by  natural!  necejfiry  :  The  foun- 
 dation therefore  being  overthrown,the  building  fallerh.  Thofe 
 that  hold  the  forefaid  opinion  muft  hold,  that  God 
 of  duration,  an  eternal  1  efficient,  matter,  form  a 
 that  in  order  of  Nature,  he  is  rirft  an   Effii 
 cauilng  matter,  and  fecondly,  he  is  an  fffi^  ^Ater, 
 
 and  in  the  third  inftant  he  is  the  form  oft'.  .  i  rnactcr, 
 
 and  in  the  fourth  inftant  he  is  the  endof  his  opera ti 
 in.  And  if  you  call  the  efficient  Frincifle  only  by  the  name  of 
 God,  then  you  grant  what  I  prove  and  you  leemcd  to  dej 
 ny  :  But  if  he  be  not  God  as  the  mcer  efficient  and  end,  bat 
 alio  as  the  matter;  then  you  make  every  ftone,  and  Serpent, 
 and  every  thief  and  murderer,  and  devil,  to  be  part  of  God, 
 
 and 
 
and  his  hND.  Or  as  his  CHIEF  GOOD.  VJ 
 
 and  make  him  the  fubjedf  of  all  the  fin  and  cvd,  all  the  wcak- 
 folJy  and  mutations  which  be  in  the  World:  (with  the 
 other  abfurditics  before  mentioned).  And  if  you  (ay,  that 
 he  is  God,  as  efficient ,  form,  and  end,  and  not  as  matter, 
 then  you  contradict  your  (elf,  becaufe  the  form  and  tnatttr 
 are  parts  of  the  (ame  bting:  And  whether  you  call  him 
 God  dsihe  form  only  (and  Co  make  him  but  part  of  Being, 
 and  conicquently  imperfect,  and  confequently  not  God  )  or 
 as  matter  and  form  alio  ,  and  Co  make  him  a  compounded 
 behlgz  ft  ill  you  make  him  imperfed,  in  denying  his  iimpli- 
 city  or  unity,  and  as  guilty  of  all  the  imperfections  of  mat- 
 ter, and  of  compoiition  :  And  you  make  one  part  of  God 
 more  imperfedt  than  the  reft  ,  as  being  but  an  erlect  of  it. 
 All  which  are  inconfiftent  with  the  nature  of  God,  and  with 
 the  nature  of  Man  and  every  Creature,  who  is  hereby  made 
 a  part  of  God.  , 
 
 2.  If  this  had  been  true  of  the  World  as  confiding  of  its  ^aen,u^ ftpeu>1 
 constitutive  cauies ,  that  it  is  God  in  perfection,  and  eternal,  &  jivina  ratio?  to:i 
 &c.  yet  it  could  not  be  true  of  the  daily-generated  and  mundo  pambufque 
 penming  beings.  There  are  millions  of  men  and  other  ant  ejji  infc.ta  ?  Ergo 
 mals,  that  lately  were  not,  what  they  are  :  Therefore  as  fuch  **# ^^Jf*  • 
 they  wTere  no  cternall  parts  of  God,  becaufe  as  fuch  they  J^n^^o  debe- 
 were  not  cternall :  Therefore  if  God  brought  them  forth  for  re>  fca  nature  ;  quia 
 his  own  Perfection,  it  would  follow  that  he  was  before  im-  nihil  nacura  fine  Deo 
 p.-rtlcr,  and  confequently  not  God-,  and  that  his  Perfections  ^iranccfcdD^ 
 are  mutable  and  perifhing.  Therefore  at  leaft  fbme  other  uterqj'necdiltac  of- 
 caufe  of  thefe  muft  be  found  out.  fkio.  sencc.  de  Bene* 
 
 And  as  far  the  fimilitudes  in  the  objection  ,  I  anfwer,  fie. 
 i.  That  the  fructifying  of  a  Tree  is  an  act  of  Generation  j 
 and  the  ends  of  it  are  partly  the  ufe  ( for  foodj  to  finberiour  Ym'df^Tm.t  VX 
 fenlitive  Creatures,  efpecially  man  *  and  partly  the  propa-  T  z.Gr.Ut.p.  38 /, 
 gation  of  its  fpecies,  becaufe  it  is  mortall.   Fructification  is  386,  #c. 
 indeed  its  perfection,  but  that  is  becaufe  it  is  not  made  for 
 it  felf,  but  for  another.     Sic  vos  non  vobis,  may  be  written 
 upon  all.    Eut  God  is  neither  mortaU  needing  a  propaga- 
 tion of  the  fpecies,  nor  is  he  fubfervient  to  any  other,  and 
 finally  for  its  ufe. 
 
 And  as  for  the  Soul,  it  made  not  the  matter  of  its  own 
 body,  but  found  it  made,  though  in  the  formation  of  it,  k 
 might  be  fo  efficient  a*  domicilium  fibi  fabric are.   But  God 
 
 made 
 
83  111.0/  GOD  s  Relation  to  Man  as  his  BENEFACWJt 
 
 made  all  matter  of  nothing  ,  and  gave  the  World  whatfo- 
 ever  it  is  or  hath  •,  And  therefore  was  Perfect  himfelf  before : 
 For  an  imperfect  being  could  never  have  b:en  the  caufe  of 
 fuch  a  frame:  Therefore  he  needed  no  donricilimn  for  him- 
 felf, nor  as  an  imperfeel  Part  fa  formj  to  concurr  to  the 
 conltitution  of  a  whole.  But  he  is  the  efficient^  dirigent  and 
 final  caufe  of  the  World  and  all  things,  but  not  the  confti- 
 tuent  or  ejjential;  for  then  the  Creature  and  Creator  were  all 
 one,  and  God  debafed,  and  the  Creature  deified  :  But  he  is 
 to  them  a  fupra-effential  caufe  \  even  more  than  iform  and 
 foul)  while  he  is  a  total  efficient  of  all. 
 
 3.  If  all  that  is  in  the  Objection  had  been  proved,  it  would 
 not  at  all  make  the  main  qefign  ( f  my  prefent  difcourie, 
 which  is  to  prove  that  God  is  our  Grand  Benefactor  and 
 Chief  Good !  and  that  he  is  wans  ultimate  end.   For  if  the 
 World  were  his  Body,  and  he  both  its  'Efficient  and  its  Soul, 
 he  would  be  the  caufe  of  all  its  Good  •>  and  the  Caufe  would 
 be  more  excellent  than  the  ErlecT: :  And  if  our  Souls  that 
 never  made  the  matter  of  our  Bodies,  are  yet  the  noblefl: 
 part  of  us,  and  far  more  excellent  than    the  Body^  much 
 more  would  God  that  made  or  caufed  all  the  Matter  and 
 Order  in  the  World ,  be  more  excellent   than  that  Wortd 
 which  he  effected  :  And  as  the  Soul  is  not  for  the  Body  as 
 its  ultimate  end,  f  though  it  be  the  Life  of  the  Body,  and 
 its  great  Bene factor, )  but  the  Body  is  finally  more  fb*r  the 
 Soul,  though  the  Soul  need  not  the  Body,  Co  much  as  the 
 Body  needeth  the  Soul  ^  and  as  the  Horfe  is  finally  for  the 
 Rider,  and  not  the  Rider  for  the  Horie  j  though  the  Horfe 
 needeth  his  Mafter  more  than  the  Mailer  doth  the  Horfe  j 
 ffor  tJae  Horfes  life  is  preferved  by  the  Mafter,  when  the 
 Mafter  is  but  accommodated  in  his  Journey  by  his  Horfes) 
 Even  fo,  though  the  World  need  God,  and  he  needeth  not 
 the  World,  and  God  giveth  being  and  life   to  the  World, 
 which  can  give  nothing  at  all  to  him,  yet  the  World  is  fi- 
 nally for  God,  and  not  God  for  the  World.  The  nobleft  and 
 firft  Being  is  mil  the  End. 
 
 And  the  generated  part  of  the  World,  which  is  not  for- 
 mally eternal,  but  doth  oriri  &  interire,  is  it  that  our  di- 
 ipute  doth  moft  concern,  which  the  Objection  doth  no  whit 
 invalidate. 
 
 $.  5.  ike 
 
•     and  his  END.  Or  *s  his  CHIEF  GOOD. 
 ,.  lie  fame  Will  <  h*f'eth 
 
 *'i  ■  ■ 
 
 .Hence  hath  no  Effiuc, 
 :ient  and  final  ofallthii  •    Fhey  proceeded  Msnt  a  g$od  M4*t  <l 
 
 from  his  Power,  his  WifiJoraand  hkgood-T»M\  andchey  bear  i»od  schour,  ~  yod 
 the  Imaee  of  his  Power,  Wifdom,  and  Good-will-,  and  he  Mr»  ^v^'/^ 
 lovtth  his  own  iWtfgff  in  tJ  j  bfcar  xhtcontraru 
 
 his  Image  j  and  loveth  his  Image  for  Himfelf.  So  that  the  Bonuon  eft  quod  fui 
 a&ofh  to  Hmfelf  \i  necejpiry ,  though   voluntary**  ipfim    |rati2  c«*« 
 
 and  fo  »  of  his  Jbvttohie  !**£*,  and   to  all  the  ™£u«  cft-  "*'J™ 
 
 Goodnefeofthe  Creature,  while  it  is  fuch:  But  he  freely  and  Bonumilpmj  origt- 
 riot  neceffarily  made  and  contmueth  the  Creature  in  his  n;S  &  prtu»fin>$cft. 
 linages  and  needethnot  the  Gl,if>  or  linage,  (being  fclfc-fuf-  id.  M1tapb.La.c3. 
 
 fieienO  &  that  his  Crettm  is  the  W^itff  OJjftf,  his  fottg*  Maximum  ronam 
 on  the  Creature  is  the  ultimate  created  Objcd  i  his  own  per-  maxime  fCT,pcr  cx- 
 fefiions  to  which  that  Image  relateth,  i;  the  objefivm  fimpli-  petendura.  Artflot.  in- 
 citer ultimatum;  his ccntf lac ency  or  IweistheJifivsiiltinWs:,  L>.h.c7.  Duplex bo- 
 
 and  that  very  aft  is  the  object  of  his  precedent  ad  ofCrea-  num.  fr\    alfum 
 ,.  .J         c   ,      r  J  fc  r>         11    »  r     1  quod  abiolucc  &  per 
 
 tion,  or  volition  ot  the  Creatures  :  But  all  this  is  ipoken  ac-  £  t>onum  fa .  ai*ce. 
 cording  to  the  narrow  imperfed  capacity  of  man,  who  eon-  rum  quod  alicui  bo- 
 ceiveth  of  God  as  having  a  prim  &  pofterius  in  his  ads,  no  fit  &  ufui.  Arifl* 
 which  is  but  refpedively  and  denominativcly from  the  or-  ^»^7*e.i%. 
 der  of  the  objeds.  In  fhort,  Gods  free-trill  is  the  Beginning  ^bLSmdtfiokl 
 of  his  works  ad  extra  \  and  the  complacency  ot  that  trill  m  runc,  id  ad  quod  om- 
 his  r^or^s  m  Good  in  relation  to  his  own  perfections,  is  the  niareferuntur.  Ar'ift, 
 END:  And  therefore  he  is  (aid  to  2tyr  when  he  law  that  £t^-  «•■*•'*• 
 all  his  works  were  Good. 
 
 f.  6.  Whatever  k  the  fuEeft  expreffion,  and  Glorifying  dc-  ft  -f  ^  ^.  .  ^  pli_ 
 -mnftration  of  Godin  the  Creature,  nwji  needs  be  the  chief  ere-  ny>5j  ti)a[  as  -p^r/s 
 Vtftj  excellency.  though  they  lie  in  ihz 
 
 Becaufehe  lovethHimfclf  rirft,  and  the  Creature  for  Him-  bottom  of  the  Sca^  arc 
 fclf:  And  feeing  the  Creature  hath  all  from  him  which  is  ylZ»?7hlr!!iJl 
 good  and  amiable  in  it ,  it  mult  needs  follow,  that  tnole  ^9lir  arj  cxullwy 
 parts  are  molt  amiable  and  bell,  which  have  molt  of  the  Jh.rvethj  fa  a  godly 
 imprcilion  of  the  Creators  excellencies  on  them.  Not  that  An&  &ner§*%  foul, 
 he  hath  greater  Perfections  to  imprint  on  one  Creature  than  h^^^Xhme%. 
 another,  but  the  imprefiion  of  thole  PerfedioiW,  is  much  cametbj  thmon 
 greater  on  one,  than  on  another.  where  a  ab.dab. 
 
 $.  7.  7he  Happier  therefore  God  trill  make  any  Creature, 
 the  wore  trill  he  communicate  to  it  of  the  In:aze  and 
 
 N 
 
9°  III.  Of  GOD's  Relation  to  Man  as  hk  BENEFA  CTOR 
 
 ftration  of  his  own  goodnefs,  and  fo  will  both  love  it  the  more, 
 jor  his  owHlmage,  andcavfe  it  to  love  him  the  more,  which 
 is  the  chi.f  part  of  his  Image. 
 
 $.  8.  The  Goodnefs  of  God  is  conceived  of  by  our  narrow 
 rnindts  hi  three  notions,  as  it  wtre  in  three  degrees  of  altitude  : 
 The  Htgheft  is,  The  infinite  perfections  of  his  Effence  as  fuch  : 
 T&  fecond  *,  The  infinite  perfection  of  his  Will  as  fuch,  which 
 if  c  a  lied  His  Holinefs,  and  the  Fount  aw  of Morality ',  The  third 
 if  that  one  part  of  his  Wills  perfc&iou,  which  is  his  Benig- 
 nity to  his  Creatures  which  we  call  hk  Goodnefs  in  a  lower 
 notion,  as  relative  to  oir  f elves,  becaufe  he  is  inclined  by  it  to 
 Do  us  good  :  This  is  his  Goodnefs  in  condefcention. 
 
 $.  9.  Tloi.'gh  all  this  is  but  one  in  God,  yet  becaufe  our 
 windes  are  fain  to  receive  it  as  in  fever al  farts  or  notions,  we 
 may  therefore  not  only  diftinguifh  them,  but  compare  them,  as. 
 the  Objefts  of  our  Love. 
 
 £.10.  Manv.fuaUy  beginneth  at  the  hweft,  and  loveth  God 
 firft,  for  his  Benignity  and  Love  to  us,  before,  he  fifeth  to  the 
 higher  ails. 
 
 And  this  is  not  an  irregular  motion  cf  a  lapfed  Soul,  in  its 
 return  to  God,  fo  be  it  we  make  hafte  in  our  aicent,  and  make 
 no  flay  in  thefe  lower  ads  v  other  wife  it  will  be  pnvatively 
 linfull. 
 
 £.  11.  Therefore  God  multiply eth  Mercies  upon  Man,  that 
 he  might  facilitate  this  firft  ad  of  Love  by  gratitude. 
 
 Not  that  thtfe  Mercies  being  good  to  our  (elves,  mould 
 lead  us  to  love  God  ultimately  for  our  felves  =>  But  they  mould 
 help  us  ririt  to  love  him  for  our  felves^  as  the  immediate  paf- 
 fage  to  a.  higher  acl:  of  Love,  with  which  we  muft  love  Him 
 in  and  for  Himfelf,  and  our  felves  for  Him. 
 
 §.  12.  Therefore  God  hath  planted  into  our  Natures  the 
 Principle  of  felf-love ,  that  it  might  fv.it  our  Natures  to  the 
 Mercies  of  God,  and  make  them  fweet  to  us :  Not  that  we 
 jbould  arife  to  no  higher  an  efteem  of  them,  tut  tbxt  this  fmeet- 
 nefs  in  them  which  refpelleth  our  felves,  and  is  rdifiiedly  felf- 
 love,  Jhould  lead  us  to  the  fountain  of  perfect  Goodnefs  from 
 which  they  flow. 
 
 Our  very  fenfes  and  appetites  arc  given  us  to  this  end,  not 
 that  we  mould  judge  by  no  higher  faculties,  but  that  the 
 delights  of  the  patible  or  (eniible  qualities  in  the  Creatures, 
 
 by 
 
and  his END.    Of  as  his  CHIEF  GOOD. 
 
 fc&ing  the  fenfe,  might  pn 
 
 fweetnefTcs  of  Infinite  Goodnefs  to  the  S^ul , 
 and  io  we  might  by  all  afccnd  to  GoA 
 
 o.  i  5.    '  1  are  the  \  wJbiclb  r*-  Bonum  fummnm  eft 
 
 veal  moil  o\  God.  mtb  the  leait  impediments  of our  afcint  un-  antaiopcratio^fecim- 
 
 0.  14.  there  .re  bit  Love  moft  revealed  ami  communicated^  mam  Fc&L 
 
 *#0  /.;,•  :  odnefs    moft  f.  d   to  the  Soul,  H  the  Anjiit.  7&bi.  »• 
 
 Createft  Mmy\  and  all  corporal  Mercies  are  to  be  ejiwtated  Tna  func  fccncrab°- 
 
 1   t  r      1  1    '  r-r  1         i         *     *  /    r  i  norum  i  n  ax.ma  am- 
 
 x  thtyf  ''■  C0}ldi  ce  t0  tbiJe*  and  m  as  mi,  fecunda  c<  rporis  8 
 
 -ft;//;  orfenfcs*  eiterna  tenia  :  o«r» 
 
 5>.  15.  7  Wjtf/i  of  the  Will  of  God,  though  it  \.Tn[c*L 
 
 contain  Benign i;y,  and  Mercy,  yet  is  not  to  I e  mca.(uu.d  ty  the  Nihil    bonum    nifi 
 
 food  which  he  doth  to  is  oi.rfelves.or  to  any  Creature  \  But  its  qpodhcacRim;  nihil 
 .>nrct/j  feto  Effential  Trrfcaion,  and  the  »^™^V^ 
 rer/ec/  Lcz/f  toax  God  bath  to  hvmfelf^  and  in  the  conformity  of  r 
 
 kii\\']\\to  his  moft  ferfett Wifdom,  which  kneweth  what  is  to 
 
 be  railed  ad  extra i  *#£?/#  /:/*  complacency  in  all  that  is  good 
 
 Jf  P  Qh.  if  a  man  muft  love  ba 
 
 When  felf-love  To  far  blindeth  us,  as  to  make  our  Intcreft  tounttty  better  than 
 
 the  Standard  to  judge  of  the  goodnefs  of  God,  we  do  but     ^f3^^^ 
 
 inew  that  we  axe  fallen  from  God  unto  our  felves,  and  that  -J^//fl  ^ ^  ZobeM 
 
 we  are  fitting  up  ourfelves  above  him,  and  debating  him  m  our  icve. 
 
 below  our  (elves:  Asifweandour  Happinefs  wTere  that  ul-  Refpublica      nomen, 
 
 timateend,  and  he  and  his  Goodnefs  were  the  Means\  and  univctfaremtitjseft, 
 
 had  no  other  Goodnefs  but  that  of  a  means  to  us  and  our  VJ°  Zl^  %Z 
 n  it  r  1  1  1  r,  J       i     1  1/-1  r^         nos  t0C0S  dare,  &  in 
 
 t.licity  !  It  he  made  us,  he  mult  needs  have  abiolute  Pro-  qua  omnia  noftra  po- 
 
 priety  in  us,  and  made  us  fbibimfelf:  To  meafure  his  Good-  nere,  &  quafi  con- 
 nefs  by  our  own  Interctfys  more  unwife  than  to  meafure  the  fecrarc  debemus.  Ci* 
 Sea  in  our  hand,  or  the  Sun  and  all  the  Orbs  by  ourlpan.  ccr'  \deU&\ 
 And  to  meafure  it  by  thelntereitof  xhtVnivetfe,  is  to  judge  m*^us  fa^ 
 of  that  which  is  infinite,  by  that  which  is  finite*  betwixt  RepubTica^u^doccM 
 which  there  js  no  proportion.  As  God  is  infinitely  Bet-  patriara  cite  thai  in- 
 ter than  the    World.,    io  he    is    infinitely  more  Amiable,  rem  nobis,  quamnof- 
 
 and  therefore  muft  Infinitely  more  Love  himfelf  than  all  the  ™c,F^s:  ^  ™* 
 ,,-     ,,  ?     1        r         r  1        •     t   l    •  11  1   vox  inhuir.ana  &  Icc- 
 
 World  j,  and  therefore  io  to  do,  is  Inhnite  excellency  and  ]ciaca   eoruraa    tm 
 
 Perfedtion  in  his  Will.     But  the   out-going  of  his  ifcti  to  ncganc  fc  rccuHirc, 
 
 the  Creature,  by  way  of  Cuufdive  -Milion,  is  frees  and  con-  q»o  minus  ipfumor- 
 
 dudted  by  thai  Wifdom.  which  knoweth  what  is  fir,  and  :u:s  Jcc:rarum  °mni~ 
 
 wnat  degiees  ct  Communication  are  molt  eligible  to  God.  fequatur  cicer.  i  de 
 
 N  2  "    God  fimb. 
 
g 2  ULQfGOD's  Relation  to  Man  as  his  BENEFACTOR 
 
 God  is  Perfedr  without  his  Works:  He  had  wanted  nothing 
 it  he  had  neva  made  them.  He  will  no:  herein  do  all  that 
 he  is  limply  Able  to  do,  bat  all  that  his  Wifdom  fceth  fitted 
 to  be  done.  He  was  as  Good  before  he  made  the  World  as 
 fince4,  And  thofe  that  think  he  caufed  it  eternally,  rauitcon- 
 fefs  him  in  order  o£  Nature  to  be  ririt  perfect,  in  Himfelf 
 and  to  have~more  Goodnefs  than  all  which  he  communi- 
 cateth  to.  the  World..  He  was  as  Good  before  this  prefent 
 generation  of  men  on  Earth  had  any  being  /  He  is  as  good 
 before  he  bringeth  us  to  the  Heavenly  Glory,  as.  he  will  be 
 It  -iv.ts  the  erroneous  after  >  though  before  he  did  not  fo  much  good  to  us.  It  is 
 retfowz  of  the  Pfci-  no  diminution  of  his  Goodnefs,  to  fay,  that  he  made  millions 
 
 Oputiv.m  &  Pul-  men  !t  ne  had  pleated  \  or  to  lay,  that  he  made  millions  ot 
 chrum,  God  and  the  Men,  whom  he  could  have  made  Angels  j  nor  that  he  made 
 World  mufi  te  infepa-  not  every  Clod  or  Stone  a  Starr  or  Sun  :  nor  that  he  fuf- 
 ft!d*hM»n  of  that'  feretn  men  t0  be  tormented  by  each  others  cruelty,  or  by 
 yebhb  \bm  fxriui  ^ucn  difeafes  as  the  Stone  and  Strangury,  Convulfions,  Epi- 
 tb\n\  kefi  to  he ;  (  <w  lepfies,  &c.  nor  that  men  at  lalt  muft  die ,  and  their  bo- 
 Ammonius  argnetb  dies  rot  and  turn  to  dult.  That  thefe  things  are  done,  is 
 with  Zichir.  Myu-  paft  dlfpute  .  And  fhat  Godis good  is  paft  difpute .   AnJ  chere_ 
 
 m%n\s  mu\love  ^  that  *U  this  is  consent  with  this  Goodnefs,  is  paft 
 (as  Ztch.  telleth  Am-  difpute:  and  conftquently  that  his  goodnefs  is  not  to  be 
 mon  )  that  Plato  and  meafured  by  fo  low  a  thing  as  humane  or  any  Creature  In- 
 Ariftocle  were  from  tertft, 
 
 iSSil  TATfooW      If  y°u  %>  that  a11  this  is  hurtfuU  t0  the  l»divid*alr  but 
 
 to  reafo'n  agunfi  fenfe  not  to  the  Vniverfe  ■■>  to  which  it  is  better  that  there  be  a 
 And  experience,  or  to  mixture  of  evil  with  good,  than  that  every  part  had  a  per- 
 deny  tb.it  which  is,  fec^ion  in  it  ftlf :  I  anfwer  : 
 
 t&*$X       *  Xt  feemCth  then  that  the    S°°d  Which  ^0U  meafure 
 Gods  goodnefs  by ,  is  not  the   Intereft  of  any  individual 
 
 Creature,  at  leaft  that  is  in  this  lower  World.  For  you  con- 
 fers, that  the  good  which  would  make  it  Happy,  is  given  to 
 it  limitedly ,  and  with  mixtures  of  permitted  or  inrlidred 
 evil  \  and  that  God  could  have  given  them  more  of  that 
 goodnefs,  if  he  would :  God  could  have  freed  them  from 
 pain  and  nailery  *,  yea,  and  have  given  the  ignorant  more 
 knowledge,  andhonefty,  and  grace.  So  that  it  is  not  our 
 inter  eft  that  is  the  meafure  of  his  goodnefs  :  And  iffb,  what 
 is  it  that  you  call  the  Vniverfal  inter  eft.    Surely,  the  vniver- 
 
 fality 
 
end  his  END.  Or  as  his  CHIEF  COOd.  93 
 
 lational creatures,  hath  no  being  but  in  the  Iiuji- 
 fiduatei  and  it  it  be  nor  the  welfare  of  the  [ndividi 
 whichisthe  Meafure,  then  is  it  not  any  hitcteft  or  welfare 
 o  the  Dniveffe^  which  is  of  the  fame  kind :  and  for  the  w- 
 feufible  creatures,  they  feci  neither  good  nor  hurt  5  and  the 
 fore  by  your  Meafure  mould  be  nunc  of  the  Univeffc,  whofe 
 jftisthe  Meafure.  Therefore  it  mint  be  ii>mcwlut  above 
 (enlible  inter  eft  of  any  or  all  the  Individuals,  winch  you 
 call  the  Bo7UWiV>ni\rJitatif  :  and  that  can  be  nothing  elfi  but 
 that  ftate  and  frier  ot  thcVniverfe^  in  which  it  is  conform 
 to  the  Idea  ofthe  Divine  In  tclleift,  and  to  the  Volition  ofthe 
 Divine  Will,  and  (o  is  fitted  for  him  to  take  complacency  in, 
 as  being  the  meafure  and  reafonsofhis  own  volitions  and 
 operations,  which  he  fetcheth  not  aliunde;  or  at  lealt  which 
 are  unknown  to  fuch  as  we.  No  doubt  but  it  is  more  for  the 
 happmefs  ofthe  Individuals,  that  every  Dull,  and  Stone,  and 
 Hy,  and  Beaft,  and  Man  were  an  Angel  :  but  it  is  not  fo. 
 
 2.  And  furely  they  that  believe  the  evil  of  iin,  and  that  God 
 could  have  kept  it  out  ofthe  world,  and  faved  the  Indivi- 
 duals from  it,  will  confefs,  that  man's  intereft  is  not  the  Mea- 
 fure of  God's  goodnefs :  efpecially  confidering  what  confe- 
 quents  alfo  follow  fin,  both  here  and  hereafter. 
 
 3.  And  as  to  this  lower  part  of  the  Vniverfe^  how  many 
 Nations  of  the  Earth  aredrown'd  in  woful  ignorance  and 
 ungodlinefs :  how  few  are  the  wife,  and  good,  and  peace- 
 able ?  When  God  could  have  fent  them  Learning,  and  Teach- 
 er1?, and  Means  of  Reformation,  and  have  blelted  all  this 
 Means  to  their  deliverance.  So  that  thefar  greater  part  of 
 this  lower  world  hath  not  fo  much  good  as  God  could  give 
 them  j  and  the  infirmities  of  the  belt  do  caufe  their  dolorous 
 complaints. 
 
 It  is  certain  that  God  is  infinitely  good,  and  that  all  his 
 works  alfo  are  good  in  their  degree  :  but  withall  it  is  certain, 
 that  God  in  himfelf  is  the  Simple  Frimitive  Good>  and  that 
 created  goodnefs  principally  confifteth  in  a  conformity  to  his 
 Will,  which  is  the  ftandard  and  meafure  of  it. 
 
 §.  16.  God  as  confidtredin  the  Infinite  Ferfeft ions  of  his  Na- 
 ture and  bit  WiU^  is  mojt  Amiable ,  and  the  ob)eft  of  our  high* 
 eft  love. 
 
 $.  17.  But  he  is  not  Ypoxvn  by  us  in  thofe  T  erf  eft  ions,  of 
 
 N  3  fen 
 
<?4  HI-  OfGGD's  Relation  to  Man  as  hk  BENE  FA  CTOR 
 
 Cacti  fc/i'e/fc  VcMcl-feenip  themflv.s  immediately,  but  as  demonfirated  and  glo- 
 us,  That  Epicurus,  *j  yjfaj  extretiively  in  his  works,  in  which  he  Jhinetb  to  us  in 
 
 ft.ik'-n7    God  carelffs  ht    *  j     r 
 
 Suftuleiit       oronem       $*  18.  His  workj  therefore  are  made  for  the  aft  revealing  of 
 funditus       Rcligio    him] 'elf as  amiable  to  the  intelligent  part  of  his  Creation. 
 nera  :  Quid  efl  cnim       y]lcy  arc  tne  Book  in  which  he  iiath  appointed  us  to  read, 
 hi  f2  $  hTm'  and  the  Gl^  m  w«ich  he  hath  appointed  us  with  admiration 
 
 bus  colendos    dica<,        ,    .       ,  .  rE  • 
 
 cum  Dii  non  nodo  t0  btnold  the  Infinite  lower,  WildomandGoodneis  or  the 
 hominibus  non  con-  Creator  i  and  jii  which  we  may  fee,  that  he  is  not  only  our 
 fulant,  fed  orrnino  Chie\ Bene] utloY ,  but  the  Vltimate  OLjcci  of  our  Low,  and  fo 
 «,1  iC5PnS?   mh'1  th*  ^'d  0I  a]1  our  Motions. 
 
 aganc  ?  Ac  eft  eorum  1^  .     ,,  .    .  ,,   f  r>,    ,.       -  ^,.   r~        . 
 
 eximia  qujtdam  pr2-  #•  IP5  V***  tl:iyd  KtLtion  of  God  to  us  as  wr  Chief  Good, 
 ftanfque  nacuia,  uc  efficiently  and  finally,  is  the  higher*  and  mofi  perfeaive  to  us, 
 eadebcac  ipfapcr  fc  lit  is  not  fetor  ate  a  from  tk&  former  two,  but  they  &realtnar- 
 
 aj!ecolendamclice-  Ve[0j  (Jy  coniuna,  and  concur  in  theprodkZiiGn  ofmojlofthefuif:- 
 
 re  famenccm.    (  fhu  y rr  - L    r/~  j  ,        -J  J 
 
 reafon   is  ml  Lied,  V"*  ^s  of  Gods  providence. 
 
 pa  the  goadnrfi  of  As  the  Elements  are  conjunct,  but  not  confounded  in 
 God's  Nature  proved  mixed  bodies,  and  in  themfelves,  are  eafily  to  be  diftinguijh- 
 kybUdonigood.y—  e^,  where  they  are  net  divided,  and  their  (feds  fometimes 
 '  e^bctu^aVon;-  alib  ^^M^fial^mix'i  as  are  the  caufes',  fo  isitinthi 
 h;i  acccpcris/  auc  ca^  cfthefe  three  Great  Relations :  though  God's  Propriety 
 quid  on'n  no,  ejus  extend  further  than  his  Government '•>  beeaufe  Inanimates  and 
 nullum  meritum  it,  Bruites  are  capable  of  one,  and  not  of  the  other  j  yet  as  to 
 enim  p'etTs  Ju'nhia  the  National  Creatures,  they  are  in  reality  of  the  fame  ex- 
 ad  verft-.s 'dcos  :  cum  tent-  Godisasto  Right  the  Owner  and  the  Ruler  of  all 
 q  iSus  quid  pocefl  the  world,  and  alfo  their  real  Benefa&or,  and  quoad debitum 
 nobis  elk  ju-is,  cm  their  ultimate  end.     But  as  to confent,  on  their  parts,  none 
 
 hommi   nulla    cum  but  the  godly  give  up  themfelves  to  him  in  any  one  of  the fe 
 
 Deo  he  communjtas?  _    .  D      J   3     ,     r  r  -  ,  ->    1  •    ^  n  s>  i 
 
 ,  far.aitas  eft  fcientia  Relations.    In  order  ot  Nature.  <^od  is  hrii  our  Owner,  and 
 
 then  our  Ruler,  and  our  chief  Good  or  End.  His  work  in 
 the -full  Relation,  is  Arbitrary  Difpofal  of  us-,  his  work  in 
 thefecondis  to  Govern  us  v  and  in  the  third,  Attraction  and 
 Felicitating.  But  he  fo  Difpofeth  of  us,  as  never  tocrofs  his 
 rules  of  Government  ^  and  fo  governeth  us,  as  never  to  crof> 
 his  abfolute  Propriety  ■•>  and  attracteth  and  feiicitateth  us 
 in  concent  with  his  Premiant  act  ot  Government  ■■>  and  all 
 fweetly  and  wonderfully  confpire  the  perfection  of  his 
 •works. 
 
 $.  20.  All  thefe  Keht'icm  are  oft  fumnitd  vp  in  a  e  name^ 
 which  Principally  itpjortetb  th;  loft,  which  is  theperfec-ive  Re- 
 lation, 
 
 colendorum 
 
 Dec- 
 
 rum 
 
 :      q  i    q 
 
 a  :  o- 
 
 brcm      eolendi 
 
 l     f.ut 
 
 non 
 
 imclligo, 
 
 nulla 
 
 as: 
 
 ace e pro    a 
 
 b   iis, 
 
 nee 
 
 fpeia  o 
 
 l>onc. 
 
 0*. 
 
 de    Nat. 
 
 D.o\ 
 
 /.  I. 
 
 f.ji. 
 
dtidhisEXD.  Or  as  his  CHIEF  GOOD,  95 
 
 lation,  but  tri                                                              ."/,  TW  Ifamn teitfc*  ani- 
 THEJl. 
 
 ioiialSouldoth'CVCrin                       5       v            Mid  ^.oncm.ai^IJi  ^m- 
 
 WC  I    cultlCf,    i b  Joth  God's  f..r                '.ition  to  us  mortal  ibus  & 
 
 -!:  his  Vr-mmon  and  Government.     A  Father  is  thus  a  &  Gritiam   £ 
 
 kind  of  !»*«  of  Gad  in  this  Relation:    For,  1. he  hath  .1  r  •   c  m   cmi1  * 
 
 ctrcain  rrqrttty  m  his  children.     2.  He  is  by  nature  their  furim  Dei  iicat  elfc, 
 
 nour.  3.  He  is  their  jB™              for  thcyare  be-  nrgat  idem  cfls  in 
 
 holden  to  him  fo*  their  being  and  well  kingj  Nature caufeth  Deo  grai 
 
 him  to  love  rfi              bindeth  them  again  to  love  him.    And  ld   uod  mnx: 
 
 the  Title  r  OVR  FATHER  n&ch  art  in  Hetvcnl  m-  l^'-LTn^ 
 
 1     1     1       11      1    r    t-^            .,    1                               ,         r          11  J  prxltantdumiq,  na- 
 
 cludern  all  tnele  Divine  Relations  to  us,  but  tj  m  p,  ^? 
 
 prefleth  the  Love  and  Gracioufnef  s  of  God  to  us.  3  4. 
 
 Obf.  Bf't  I  mull  go  againlitlefenfeofynoiv  of  the  worldT  if  I  fanAitas,  S  Dii  Ku- 
 
 take  God  to  be  infinitely  or  f erf edly  good:  for  operari  fequitui  n-anae    non    curanr. 
 
 elfe:  He  that  if  perfectly  good,  mllprfettly  do  good.    But  do  we  H  lo:d- 
 
 not  fee  and  feel  what  you  faidbefore.     The  world  if  but  as  a  wil-  llcinaalu  i{hm.  "!id,T 
 
 dernefs,  and  the  life  of  man  anttfery]    lie  come  into  the  world  in  nc   ^^^  :     qua 
 
 wea-knefs,  and  in  a  cafe  in  which  we  cannot  help  oir  fives,  bvt  pcrpauci  bene  utun- 
 
 are  a  pty  andtrcv.ble  to  others :    we  are  their  trouble  that  bre.d  tur  ;  qui  tamen  ipfi  a 
 
 mtndbrmg  Ufttp:  we  are  vexed  with  unfit isfied  d.  fires,  with  nuIe   utcmfciu   op- 
 
 innu  -e- 
 
 troublinzpafTions,  with  tormentine  pains,  and  lanruHhinz  weak-  Pr,muncur 
 
 n        *y   *      . 3  7.  •  iL  r-     b  »    ,  y    rabiles  a-tem  mipro- 
 
 mft  and  enemies  malice,  with  poverty  and  care;  with  lojjls  be  utwmar:  at  aenuni 
 and  croffes,  and fli  ante  and  grief;  with  hard  labour  and  frudtes,  hoc  divlnum  Racio- 
 with  the  injuries  and  fteciacles  of  a  Bedlam  worU,  and  with  nis    &    confilii,   ad 
 fears  of death,  and  death  at  Lift!  Our  enemies  are  our  trouble,  fra'-dem     h«rainibu« 
 our  friends  are  &ur  trouble :  our  Rulers  are  our  trouble,  and  our  non  ad    bo™acerT:> 
 mferiours,  children  and  ferv ants  are  our  trouJe :   ov.r  foffefftons  dcatur:   fed  ur«cia, 
 are  01  r  trouble,  andfo  are  our  wants.     And  is  all  this  the  effect  ho.uinum  efl*e   ifl 
 of  perfedf.  Goodnefs  ?    And  the  poor  Bruits  fe>n  ntore  miferaile  c^?*™>    non   Deo- 
 than  we  I  they  labour,  and  hunger,  and  die  at  lali  toferve  our  run}."~    *eJ?    At»^ 
 vriUl    webeatthem,  ufe  them  and  abufethem  at' our  pie  afar  e\  ^cdiCUS     fciac  .  ^nv 
 And  all  the  Inanimates  have  no  feme  of  any  good !  andwhicox  cl>    Y'auxm    fumere, 
 worli  of  all,  the  world  i*  like  a  Dungeon  of  ignorance,  like  an  mcraciua  fua  pairum- 
 Hofpital  of  mad-men  for  folly  and  di(hacedne($\  Hkg  a  band  of  ftarimquc  pericurum, 
 Roibers  for  injury  and  violence,  like  fyger*  jot  cruelty,   %  magna  fie  jnculg:fic 
 purling  Dogs  for  contention,  and,  in  a  word,  like  Hell  for  wicked-  ^^fcSfc . 
 
 quae  racionem  dederic 
 >>Sj    q.os  fciveiit  ea  perverfe  5c  inr probe  ufuros.    Non  intelligo  quid  inrer(k,  utium  nemo  fi; 
 fap;ens,an  nemo  eflc  po.llc.Dcbcbam  Dii  c.  idem  omr.es  bonos  ernceie,fiquidcm  hommum  gc 
 confulebam  j  fin  id  minus,  bonis  quidem  confuleic  debebanr.    Cot:.i  in  £ c.  deT^dt,  U(Or.  I.  $4 
 
 p.  i©mc6.  nejL 
 
$6  III.  Of  GOD's  Relation  to  Man  as  his  BENEFACTOR 
 
 t$e&  JFhatetfejtts  the  world  together  by  the  ears  hi  wars  and 
 blovdfhcd  in  all  generations  I  what  mak?th  peace-makers  the 
 wojl  neglected  men?  what  makgth  Virtue  and  piety  themarl^of 
 persecution  and  of  common  [com?  how  fm  all a  fart  of  the  world 
 hath  knowledge  or  piety  ?  Andy  on  tell  us  of  a  Hell  for  tnofi  at 
 laft.  Is  all  this  the  fruit  of  perfect  Goodnefs.  fflefe  thoughts 
 have  ferioi  fly  troubled  fome. 
 
 Anfw.Uc  that  will  ever  come  to  knowledge,  mufr  begin 
 at  the  rirft  Fundamental  Truths,  and  in  his  enquiry  pro- 
 ceed to  leffcr  Superftrudtures,  and  reduce  uncertainties  and 
 difficulties   to  thofc  points  which  are  fure  and  plain,   and 
 not  caft  away  the  plaineft  certain  truths,  becaufe  they  over- 
 take Tome  difficulties  beyond  them.    The  true  method  of  en- 
 quiry i>,  that  wefhTitry  whether  there  be  aGodthat  is  per- 
 fectly Good  or  not :    If  this  be  once  proved  beyond  all  contro- 
 vcrlie,  then  all  that  followeth  is  certainly  reconcilable  to  it; 
 for  Truth  and  Truth  is  not  contradictory.    Now  that  God  is 
 perfectly  Good  hath  been  fully  proved  before  :  He  that  giveth 
 to  all  the  world  ,  both  Heaven,  and  Earth,  and  ali  the  Orbc, 
 all  that  Good,   whether  Natural,    Gracious    or  Glorious, 
 which  they  polTefs,  is  certainly  Himfelf  better  than  all  the 
 world :  for  he  cannot  give  more  Goodnefs  than  he  hath : 
 this  is  not  to  be  denied  by  any  man  of  reafon :    therefore  it  is 
 if  God's  m$:ng  man  proved  that  God  is  perfectly  Good.     Befides,  his  Perfections  ' 
 a/T<%  fte"c  ^  'T  mu^  neec^s  k£  Pr°por^onable  :    we  know  that  he  is  Eternal, 
 tbe*thel5fin  whicba  as  1S  unqueftionably  demonfirated  :  we  fee  by  the  wonderful 
 freeAge-n  commlttctb  frame  of  Nature,  that  he  is  Omnipotent  and  Omnifcient : 
 is  ?w  impeachment  ef  and  then  it  muft  needs  be,  that  his  Goodnefs  mult  be  com- 
 Gods  Goodnefs:    At  menfurate  with  the  reft. 
 
 ^•!,lllm/rms :  E\  ~rZi  Therefore  to  come  back  again  upon  every  confequent 
 The  re.ifons  why  God  .  t>  r  J  ^ 
 
 made  man  with  free-  which  you  under!  tand  not,  and  to  deny  a  fundamental  prin- 
 vpiH3tbe  amhntVVr.-  ciple,  which  hath  been  undeniably  demonfirated \  this  is  but 
 ters  eommnly  -finder  to  refolve  that  you  will  not  know.  By  thus  courfe  you  may 
 ioibtinfidiUi  renae-  ^  demonftratcd  truth  in  Mathcmaticks,  when  you 
 
 mens  Alexand.   Ar-  meet  with  dithcultics  among  the  luperfiruCxed  coniequents. 
 nobius,    Ladantiss,        Let  us  therefore  methodically  proceed  :    We  have  proved 
 Eufebius,  Tacisnus,  that  God  is  the  caufe  of  all  the  Goodnefs  in  the  world,  in 
 
 Or^en,  &c.  vtd:  Heaven  and  Earth,  and  therefore  mull  needs  be  Beft  himfelf. 
 Zi.hir.        Mitylen.     A     .  .     .  3  ,         fl*  L    r  ....  ,  .   , 
 
 Dfput  p.  ^4.  B.  p  ^nd  u  1S  ccrtain?  that  all  the  (ins  and  calamities  which  you 
 Grajco-lat'lo.  1.        morion  are  in  the  world,  and  that  the  creature  hath  all 
 
 thole 
 
undhk  FND.  Or  ax  his  CHIEF  GOOD.  gy 
 
 thofe  imperfections:  therefbroit  is  certain  that  thcfi  tWOVo  Sitjuufcta  tnimi  rc- 
 ritics  are  confident;  whateveirdii  :  areth  to  youin  B*,cm     Majcftacein 
 
 the  reconciling  than.     Thus  far  there  is  no  nutter  ofdoubt.  minio  ^f^bfeS  ^ 
 And  next  we  are  therefore  certain,  thatthc  Meaftu  z  '"  pocefhtis, 
 
 Goodnefs  is  not  to  be  taken  from  the   Creal  res  intcreft.  (anquan  imago  Dei 
 And  yet  we  know  that  his  Goodnefi  indineth    him   to  con '»;nia  cum  ar- 
 communicate   goodnefs     and   felicity    to    his     creatures:  bcn^G^T'  r*" 
 for  all  the  Good  in  the  world  is  from  him.     It  remaineth  ciut\  tuam^mclf^ 
 therefore,  that  he  if  good,  tiecejjarily  zndferfeGly;  and  that  he  Dial.  3.  ihc  Ancients 
 doth  all  well  what foever  he  doth  :   and  that  there  is  in   the  Ct)mmonly   m.i$e    the 
 Creature  a  higher  Goodncfs  than  its  own  felicity,  even  the  Freedomoflhen>  Has 
 .   Image  of  God^s  Power,  Wifdom  and  Goodnefi,  in  which  his  I ?%&/£& 
 Holm-efs  and  juftice  have  their  place.     And  that  this  Goodnefs  image  on  tbeSoid. 
 of  the  Univerfe  [  which  conlitteth'  in  the  Glorious  appearances  Sc€  efpecUUy  the  full 
 of  God  in  it,  and  the  fuitablcnefs  of  all  to  his  Will  and  Wif.  ffco"/e°f  N5mc' 
 dom)  mcludeth  all  things  except  fin,  which  are  contained  cT?\^t  ^['.lTz 
 in  your  objection  '•>  and  that  puniihment  of  tinners,  though  it  Pcnnotri    prop'ugna- 
 bcmalumfhyficunt  to  them,  is  a  moral  good,  and  gloririeth  CUL  l%* 
 God's  Juihce  and  Holinefs :  and  even  the  permifiion  of  fin  it 
 Cdfis  good,  though  the  (in  be  bad.     And  yet  that  God  will 
 alfo  glorifle    that   part  of  his  Goodnefs  which  confifteth 
 in  Benignity  =>  for  he  hath  an  amor  be  neficenti*^  of  which  the 
 creature  only  is  the  objeel:  •,  but  of  his  amor  complacent it 
 he  himfelf  is  the  chief  object,  and  the  creature  but  the  fecon- 
 dary,  fo  far  as  it  participated  of  Goodnefs.    (And  Compla- 
 cency is  the  efTential  act  of  Love.  )    Tkink  but  .what  a  won- 
 derful Fabrick  he  hath  made  of  all  the  Orbs,  compofed  into 
 One  World !  and  can  you  poflibly  have  narrow  thoughts  of 
 his  Goodnefs?     He  hath  placed  more  Phyiical  Goodnefs  in 
 the  nature  of  one  filly  Bird,  or  Fly,  or  Worm,  than  humane 
 wit  is  able  to  find  out  ^   much  more  in  Plants,  in  Beafts,  in 
 Men,  in  Sea  and  Land,  in  the  Sun,  and  fixed  Stars,  and  Pla- 
 nets :  Our  underftandings  are  not  acquainted  with  the  thou- 
 fandththoufandth  thpufandth  part  of  the  Phyfical  goodnefs 
 which  he  hath  put  into  his  creatures  :    there  may  be  more 
 of  the  wonderful  skill,  and  power,  and  goodnefs  of  God,  laid 
 out  on  one  of  thofe  Stars,  that  feems  fmaileft  to  our  fight, 
 than  millions  of  humane  intellects,  if  united,  were  able  to 
 comprehend.     And  who  knowcth   the  number  any   more 
 than  the  magnitude  and  excellency  of  thofe  Stars.   What  man 
 
 O  can 
 
aS  ULGf  GOD's  Relation  t$  Man  as  his  BENEFACTOR 
 
 '\  alii  can  on;e  look  up  towards  the  Firmament  in  a  Star-light 
 *Jab-  '•>  night,  or  once  read  a  Treat i ft  of  Aitrouomy,  and  then  com- 
 
 1  J;.c  . ;;  pare  it  with  his  Geography,  and  compare  thole  far  more  ex- 
 
 .  'ten  ceilent  Orbs  with  this  narrower  and  darker  world  we  live, 
 iiqu'.s     nihil    habet  in,  and  not  be  wrapt  up  into  the  altonifhing  admiration  of 
 eocura   qx  rctuUt,  tnc  Power,  WifJom  and  Goodnefs  of  the  Creator?   When 
 careac  pecunia,  ch-  ^  anatomjzjnrr  0f  the  body  of  one   man  or  beaff  might 
 
 turba,     avo-  &  i  .  .  *  & 
 
 rum  &  proavorum  wrap  up  any  conhderate  man  intoCrtf/£tfS  admiration  aud 
 feric,  fi  ex  confeffo  prailcs  of  the  Maker  !  and  how  many  mynades  of  fuch  bo- 
 bonus  fie ,  probas  il-  dies  hath  God  created  }  and  how  much  more  excellent  are 
 lum.  Ergo  hoc  the  foms  or  fouls  than  any  of  thoft  bodies  ?  And  how  little 
 unum  borum  homi-  .  ,  i.  n'sZn 
 
 nis,  quod  cuihabet,  know  we  how  incomparably  more  excellent  the  nature  ot 
 
 edarnfi  aliis  deftlcu-  Angels  may  be  than  ours  ?  and  what  glorious  Beings  may 
 
 iiur,  laudandus  eft  ;  inhabit  the  more  glorious  Orbs  ?    and  yet  can  you  think 
 
 quod  qui  non  habet,  meanty  0f  the  Creator's  Goodnefs  > 
 
 copiTlamnatr'Tc      O  but  you  fay,  that  all  theft  lower  Creatures  have  full  the 
 
 rejicicur.  %erue.        forementioned  fbrrows  and  imperfections. 
 
 Inter  fines  is  qui  per-       \  anfwer  you,  i .  They  were  not  made  Godsy  but  Creatures^ 
 
 fedus    eft,    Temper  an(j  tnerefore'  were  not  to  be  perfect.    2.  It  is  the  corrupt 
 
 ftum.Pc'rfeft^orro  and  blinded  fenfu a  1  mind  which  crieth  out  for  want  oEfen- 
 
 eft  quo  zdmow,  mil-  fbkfleafure,  and  can  fee  no  goodnefs  in  any  thing  but  this: 
 
 lo  amplius  dpus  eft.  but  true  reafcn  tellethany  man  that  hath  it,  that  our  fnfible 
 
 Arifl.  Mig.  Mor.  1.  faa fare  is  a  thing  too  low  to  be  the  higheft  excellency  of 
 
 £.*:  ^  x  ^')n'  c'7:  the  creature,  and  to  be  the  ultimate  end  of  God  :   and  that 
 
 Finis  eft  cuius  gratia    f       ,  r    f  1     1  1  1  1 
 
 omnia      comparan-  the  glory  ot  the  whole  world,  even  the  inanimate  parts  as 
 
 tur,  — Majus  bonum  well  as  the  animate,  flawing  the  glory  of  the  Infinite  Crea- 
 eft  finis,  qua-n  quod  tor  is  the  excellency  of  the  world.  What  if  the  Sun,  and 
 M  aTaCftQnod  Stars>  and  Earth'  and  Sea>  the  Fire  and  Air  have  no  feeling* 
 per  fe*  bonum  eft,  ^ave  tncv  tner^ore  n0  goodnefs  but  what  is  a  Means  to  the 
 fu3que  vi  &  nacura)  fenlible  delights  of  lower  things?  Hath  a  Worm  more  good- 
 id  omne  finis  eft.       neis  than  the  Sun,  if  it  have  more  feeling  ?    Theft  are  the 
 
 towhCmthM\b*  madnefres  of  feufual  meiK  May  not  an  excellent  Limner, 
 Public*  faluti*  priva-  watch-maker,  or  other  Artificer,  make  a  Picture,  a  Watch, 
 ta  incolumicas  eft  or  Mulical  Inftrument,  meerly  for  his  own  delight  >  and 
 poftponenda.  There-  may  he  not  delight  in  the  excellency  of  it,  though  you  ima- 
 f°rer^jdVeu  mu^lot  gine  him  to  have  no  need  of  it,  or  of  the  delight  >  And  what 
 Pth^-7tLt}7n[b;gbfr  is  the  excellency  of  fuch  a  Picture,  but  to  be  the  full  demon- 
 than  our  own  fooi  to  ftration  of  the  Author's  skill,  in  the  moft  fullrepreftntation 
 beinttnkd.  of  the  thing  refembled  ?    Will  you  fay  that  he  hath  done  no 
 
 good,  becaufe  he  made  not  his  Picture  fenfible,  and  made  not 
 
 its 
 
am  \'D.  Or  F  GOOD.  99 
 
 itsfleafitre  his  ultimat<  rti- 
 
 ctilari  d,  are  Good  as  th  Llni-' 
 
 vejrfal  frames  as  many  darknings  and  (had  in  a  Pi- 
 
 cture tna]  -  tomakeit  beautiful.     The,  more 
 
 excellent  part  ofthebody  than  a  fin  andyef 
 
 it  makcth  to  the  perfection  of  t!  iv.be  Hug 
 
 and  teeth,  js  well  as  eyes  :  So  it  doth  to  the  perfection  ot  the 
 world,  that  there  be  Men,  and  Beafts,  ana1  Plants,  as  well  as 
 Angels,  and  poor  men  as  Well  as  rich,  andfick  m  n  as  well 
 astound,  and  pain  as  well  as  pleafure.  Our  narrow  fight 
 that  lookcth  but  on  a  fpot  or  parcel  of  God's  work  at  once, 
 doth  judge  according  to  the  particular  intereit  of  that  parcel, 
 (  and  (o  we  would  have  no  variety  in  the  world,  but  every 
 thing  or  that  fpecies  which  we  think  beft  )  \  But  God  teeth  all 
 his  works  at  once,  uno  intuitu^  and  therefore  teeth  what  is 
 beft  in  reference  to  the  glory  of  the  Univerfe  =,  and  feeth  what 
 variety  is  beautiful,  and  what  each  part  mould  be  according 
 to  the  office  and  order  of  its  place. 
 
 And  3. doth  not  your  own  experience  reprehend  your 
 own  complaint  as  guilty  of  contradiction  ?  You  would 
 have  all  things  fitted  to  your  particular  intend,  or  clfe  you 
 think  God  is  not  good  enough  to  you  :  and  may  not  every 
 other  creature  fay  the  fame  as  juitly  as  you.  And  then  how 
 would  you  haveaHorfe  to  carry  you,  an  Ox  to  plow  for 
 you,  a  Dog  to  hunt  for  you,  a  Hare  or  Partridge  to  be  hunted  •, 
 yea,  a  bit  of  rlefh  to  nourifh  you,  yea,  or  the  fruit  of  trees 
 and  plants,  yea,  or  the  earth  to  bear  you,  or  the  air  to  breath 
 in,  or  the  water  to  refrelh  you.  For  every  one  of  thefe  might  Non  qucnlam  mur«* 
 expect  to  be  advanced  to  be  as  high  in  fciifual  pleafure  bile>  vires  habemu>, 
 as  VOU.  improbitatis.  noftrae 
 
 He  that  compareth  (  as  aforefaid  )  the  Elements  and  Orbs  falndT  eft  ^  Nori 
 which  have  nofenfe,  with  a  Worm  that  hath  it,  will  think  enim  in  facultatibus 
 that  fenfehath  blinded  reafon,  when  it  is  Co  overvalued,  as  funt?itia,  fedinha- 
 
 to  be  thought  the  molt  excellent  thing,  or  a  meet  meafure  bltibus:  Habitus  au- 
 r  .  Y     r     c  t       ^  °  cem  ex  eleftionc  & 
 
 of  the  goodnefs  of  the  Creator.  voluntate  fcnt.  [taq; 
 
 4.  Moil  of  the  calamities  of  the  Rational  creature  which  noftra  ipforum  cle- 
 you  mention,  are  fin,  and  the  fruits  of  fin:  and  when  Man  ftione  &  voluntate 
 bringeth  mfm,  it  is  good  that  God  mould  bring  in  punifh-  JS^^^ 
 ment.    Ic  is  an  ad  of  Juftice,  and  declareth-his  Holinefs,  and  Nemttus  fa  Na?™om\ 
 wameth  others.  '  Therefore  all  your  complaints  againft  thefe  cap.  41. 
 
 O  2'  penal 
 
j  c0  III.  Of  GOD's  Relation  to  Man>  &c. 
 
 pciial  evils,  (hould  be  turned  only  againft  the  finner,  and 
 all  mould  be  turned  to  the  praiie  of  the  righteous  Governour 
 of  the   world. 
 
 5.  And  as  for  the  fin  it  felf,  which  hath  depraved  the  world 
 
 Homo  eft  principlum  as  tou^  as  y0L1  Scribe  ^  lt  is  none  °f  me  wor^  of  God  at  all  i 
 fuarum  opeiationum.  If  you  fay,  that  he  might  have  prevented  it  if  he  had  pleafed  v 
 Ariftet,  $  Etb,  I  anfwer.,  He  hath  declared  his  deteftation  of  it :  as  our  Ruler 
 
 Nemo  nolens  bonus  he  hath  forbidden  it  4  he  deterreth  men  from  it  by  his  foreft 
 &  Beatus  eft. S01.  threatninss :  he  allureth  them  from  it  by  his  richeft  promiies 
 bonam  elfe  fcias,  nee  of  reward  :  he  appointeth  Kings  and  Magiltrates  to  luppreG 
 omnino  in  tc  fuam.  it  by  corporal  penalties.  This  and  much  more  he  doth  againft 
 Si  vcro  beari,  id  &  it,  and  more  he  could  do,  which  (hould  prove  effectual  ^   but 
 
 b?nomesCcn:m  form-  his  wi$om  ^aw  it:  not  meet>  nor  con^ucibleto  the  glory  of 
 na  ad^empus  coml  the  Univerfe,  to  make  all  Moral  Agents  of  one  fize,  anymore 
 modatodat.Beatitff-  than  all  Natural  Agents:  and  therefore  he  made  not  man 
 do  aurcm  a  noflra  indefectible.  Do  you  think  that  [  a  Rational  creature  with 
 vo^™atc  rrocedit.  jree-mll,  being  the  Lord  of  its  own  ads,  and  afelf-deter- 
 Keld  *G  attend i  Phyf.  mining  Principle,  to  adr  without  force  ]  is  not  a  thing  which 
 feft.i.l.i.c.6.  fmene  God  may  make  and  take  delight  in?  as  well  as  a  Watch- 
 cceium  &  fydera  ha-  maker  taketh  delight  to  make  a  Clock  that  (hall  go  of  it  fel£ 
 bicabilia  >  And  Card.  wlthout  his  continued  motion,  (  and  the.  longer  he  can  make 
 dcDofl t.  ignoc.  ii*.  *  go  without  him,  and  fo  the  liker  to  himfelf,  the  more 
 in  CorolL  cited '  alfo]  excellent  he  thinks  his  work  )  If  God  may  maty  fuch  zfree- 
 ibid,  by  GaUendus.  agent,  then  is  it  no  impeachment  to  hisgoodnefs,  ifitabuie 
 its  freedom  unto  fin*,  especially  when  he  will  over-rule  even 
 that  fin,  fo  far  as  to  bring  good  out  of  it  by  accident. 
 
 And  laftly,  as  for  all  the  obje&ions  from  fin  and  mi  fury 
 againft  God's  goodnels  5  I  anfwer  you  with  thofe  Q^emons, 
 Do  you  know  what  number  the  holy  and  glorious  Angels 
 are,  in  companion  both  of  wicked  men  and  Devils  ?.  Whe- 
 ther they  may  not  be  ten  thoufand  to  one  ?  Do  you  know 
 how  many  thoufand  fixed  Stars  there  are,  befides  Planets  ? 
 Do  you  know  whether  they  are  all  Suns  ?  and  how  much 
 bigger  they  are  than  the  Earth  ?  and  how  much  more  glo- 
 rious ?  Do  you  know  whether  they  are  all  inhabited  or  not  ? 
 C  when  you  fee  almoft  no  place  on  Earth  uninhabited,  not  fo 
 much  as  Water  and  Air  J  Do  you  know  whether  thole  thou- 
 fands.of  more  glorious  Orbs  have  not  inhabitants  anfwerable 
 to  their  greatnels  and  glory,  beyond  the  inhabitants  of  this 
 darker  Orb?  Do  you  know  whether  fin  and  foaowbe  not 
 
 kept 
 
III.  Of  Mans  Relation  to  GOD^  e>V. 
 
 kept  out  there,  and  confined  to  this ,  and  fome  few  filch 
 obiairer  receptacles  >  Doyoirknuw  the 
 and  Glory  which  thofc  fuperiour  Inhabitants  poflifs  ?  And 
 do  you  know  that  all  thefe  things  fit  together,  the  demon- 
 itration  of  Gods  goodnefs  by  the  way  ot  Bencriccncv,  is  not 
 ten  thouiand  times  beyond  the  demonitrations  of  it  in  the  way 
 ofjuftice,  and  ail  the  other  ibrrows  that  you  complain  of? 
 Till  you  know  all  thefe,  do  not  think  your  Hives  meet,  from 
 your  (eniible  troubles,  to  argue  agamft  that  Infinite  goodnefs, 
 which  demonltrateth  it  felf  fo  unquestionably  to  all,  by  all 
 tlit  Goodnefs  of  the  whole  Creation. 
 
 I  may'  boldly  then  conclude ,  that  G  O  D  is  OUR  FA- 
 THER, our  CHIEF  GOOD,  our  CHIEF  BENEFACTOR, 
 and  ULTIMATE  END. 
 
 And  lb  that  infenfu  fleniffimo,  THERE  IS  A  GOD  >  that 
 word  comprehending  both  the  forefaid  Trinity  of  Principles 
 in  the  Unity  of  his  Eifence,  and  die  Trinity  of  Relations,  in 
 the  Unity  of  the  Relation  of  our  CREATOR, 
 
 CHAP.  XII. 
 
 III.  Of  Man's  Relation  to  GOD,  as  he  is  our  FATHER, 
 or  our  Chief  Good  3  and  of  our  Duty  in  that  Relation  9 
 
 $.  1  .^">0  T>  being  to  Man  Efficiently  and  finally,  his  Chie£ 
 I  -r  yea,  his  Total  Good,  at  is  declared;  it  mvft  needs 
 follctf  that  Man  is  by  immediate  refultancy  related 
 toHim  as  bis  Total  Beneficiary,  and  Recipient  of  his  benefits  ± 
 and  oweth  him  all  that  which  Goodnels  conjunct  with  SovCr 
 raignty  and  Dominion  can  oblige  him  to. 
 
 Whether  all  Obligation,  which  is  truly  Moral,  to  a  Vuty^ 
 do  arife  from  Soveraignty  and  Rule,  and  belong  to  us  as  Sub- 
 \eas  only,  in  the  neereft  formal  fenfe  >  Or  whether  Benefits 
 (imply  without  any  refpect  to  Government  and  Subjection, 
 may  be  faid  to  oblige  to  Moral  Duty  as  fuch,  is  a  Queftiou 
 that  I  am  not  concerned  to  determine  >  as  long  as  God  is 
 both  Governour  and  Benefactor,  and  his  Government  may 
 give  the  formal  moral  obligation,  as  his  Benefits  provide  the 
 
 O  3  greateii 
 
102  111.0/ Mans  Relation  to  GOD. ,as  he  hour  FA  THE R, 
 
 gieateft  Materials  of  the  Duty.     Though  this  much  I  may 
 fay  to  it,  that  I  cannot  fee  but  the  Duty  of  a  Beneficiary  as 
 fuch,  may  be  called  moral,  as  well  as  the  Duty  of  a  Subject 
 as  fuch  :  And  if  it  were  fuppofed  that  two  men  were  abfo- 
 lutcly  equals  as  to  any  fubjeciion,  and  that  one  of  them  fhould 
 bykmdnefs  exceedingly  oblige  the  other,  all  will  acknow- 
 '  ledge  ingratitude  to  be  an  unnatural  thing :  and  why  that, 
 vice  may  not  be  called  properly  morall  in  a  rational  free  agent, 
 I  am  not  yet  convinced.    You  will  fay,  It's  true  ;  but  that  is 
 becaufe  that  both  thole  men  are  Suij?ds  to  God,  whofe  Law 
 obligeth  them  both  to  Gratitude ,  and  therefore  Ingratitude 
 is  a  tin  only  as  againft  the  Law  of  God  in 'Nature.  To  which 
 I  reply,  that  I  grant  Gods  Law  of  Nature  maketh  Ingrati- 
 tude a  fin  :  and  I  grant  that  a  Law  is  properly  the  inftru- 
 ment  of  a  Governour  as  fuch :  and  fo  as  Ingratitude  is  the 
 violation  of  a  Law,  it  is  only  a  fin  againft  Government  as 
 fuch.    But  I  queftion  whether  as  Love  is  fomewhat  different 
 from  Wifdom  and  Tower,  and  as  a  Benefa&or  and  .an  attractive 
 good  hath  the  higheftand  a  peculiar  kinde  of  obligation,  fb 
 there  be  not  fomething  put  by  God  into  our  Nature,  which 
 though  it  binot  formally  a  Law,  yet  is  as  obligatory,  and 
 as  much  if  not  more  than  a  Law,  which  maketh  it  wore  than 
 the  Duty  of  a  Subject,  to  anfwer  love  and  goodnefs  wkhgra- 
 titude  and  love  :  fo  that  if  pr  imfoffibile  you  fuppofe  that  we 
 had  no  other  obligation  to  God  but  this  of  love  and  goodnefs 
 for  abftract  this  from  the  reft)  I  queftion  whether  it  be  not 
 moft  eminently  morall ,  and  whether  the  performance  of  it 
 do  not  morally  fit  us  for  the  higheft  benefits  and  felicity,  and  . 
 the  violation  of  it  merit  not,  C  morally )  the  rejections  of  our 
 great  Benefactor,  and  the  withdrawing  of  all  his  favours  to 
 our  undoing.   But  this  Controverfie  my  Caufe  is  not  much 
 concerned  in,  as  I  have  faid,  becaulethe  fame  God  is  our  So* 
 veraign  alfo. 
 
 £.  2.  The  duty  which  we  fpecially  ow?  to  God  in  tins  high- 
 eft  Relation  it  LOVE:  which  as  fuch  tf  above  obedience 
 as  fuch. 
 
 The  difference  of  Underftandings  and  Wills  requireth  Go- 
 vernment and  ob:dience,  that  the  underftanding  and  will  of 
 the  fupcriour  may  be  a  Rule  to  the  fubjedrs :  But  LOVE  is  a 
 Concord  of  Wih\  and  fcfarr  as  LOVE  hath  caufed  a  concord, 
 
 there 
 
or  our  Chief  Good  i)  and  of  our  Duly  in  that  RcUiiou.  103 
 
 rnment  by  Laws  and  Pen 
 the  Lawis  not  made!  jhccousfl  Stoi. 
 
 that  is,  fo  tir  as  £w  hath  united  his  Soul  to  Virtue,  audio  MU,.  au  nor 
 panted  \t  (rom  iin,  he.need  not  tQ  be conft rained  or  rtftraift-  obftarij  <  o:. 
 
 cd  by  any  Penal  Laws  :  no  more  thin  nun  need  a  Law  fO    fju  .  Fofir,t     ?PJ*r?« 
 
 nand  themto  eat  and  drink,  eir  lives,  ^'fed^hic 
 
 and  forbear  tLit-ckftruclion.     But  To  tar  as  any  man  is  on-  ionus,m:.. 
 
 ingpdly,  that  is,  hath  a  will  to  lin,  of  croft  or  tliud    voces   lumc  , 
 
 i  to  Goodnds,  fofarhe  needeth  a  penal  Law;  whieh   q«?m  Dcum  In  h> 
 
 thcrefore all  need  while  they  remain  impertLft.  KK 
 
 Nature  hath  made  Love  and  Goodnefs  hke  the  /row  and  the  tua  ;n  Equitcm  Ko- 
 Liiul'jrone.  The  Under flanding  doth  not  fo  pondcroufly  in-  manum,  qudm  in  fcr- 
 cline  to  Truths  as  the  WiU  doth  naturally  to  Good.  For  this  VL)m  potcft  cadcre  ; 
 being  the  pared  a&  of  the  Soul,  the  whole  inclination  ^^f^^ 
 Nature  gocth  after  it.  Therefore  Low  is  the  higheft  duty  nus  >aucfcrvus?1ST0" 
 or  nobleft  act  of  the  Soul  of  Man,  the  e  nd  and  pcrj ed ion  of  mina  ex  ambltionc, 
 all  the  reft  *  aut  ex  ipJur.ia   nata> 
 
 '  ».a.2*t  tffattialta of  this  LOVE  it  COMPLJCEKCIE ;  ^'"V?'^™ 
 or  the  Fleafednefs  of  the  minde  in  a  fiat  able  Good  :  But  it  hath  ge  n*  d0j  &  te  d; 
 divers  ejfetls,  concomitants  and  accidents,  from  whence  it  hr-  numfinge  Deo;  fin- 
 roweth  divers  Names.  ges  autcm,  non  auro, 
 
 $.+..7heL0VE  0/ Benevolence,  as  it  wor^th  towards  n°n  ^f.™ :   Non 
 the  felicity  of  another,  is  the  Love  of  God  to  man,  who  needeth  Jmago^DeY  "prim! 
 him;  but  not  of  Man  to  God,  who  is  alove  our  benefits,  and  fimHis. 
 needeth  nothing.  Plato  fmb%  that  Mam 
 
 tf.5.  Our  LOVE  to  God,  reffetieth  him  either,  j.as  our  &dh  tobem^eli{e 
 Efficient,  2.Vingent,  3.or  final  Good:  which  hath  accor-  f£™yg^ 
 dwgly  concomitant  duties.  g<p4  w.rs  the  tejt  and 
 
 $.6.  I.  Our  LOVE  to  God  as  our  Chief  good  efficiently,  moil  BifJJ'cd :  and  the 
 containnh  in  it,  1.  A  willing  Receiving  Love  :  2.  A  Thank-  nccreY  aV one  cme  'm 
 full  Love:  3.A  Returning  devoted  firvingLove:  (which  KiVX'J' 
 among  men  amounts  to  retribution.)  ter  and  more  blejjed.  " 
 
 £.7.  1.  An  abfolute  dependent  Beneficiary  ought  with  full  de-  Non  poteft  tempe- 
 pendance onhis  Total!  Bcnefaclor,  to  Receive  all  bis  Benefits  with  ramiam  laudarc,  qui 
 Love  and  willingnefs  *  ST^T™  ITc 
 
 An  undervaluing  of  Benefits,  and  demurring,  or  rejecting  *G?amVfum^  non 
 them,  is  a  great  abufe  and  injury  to  a  Benefactor.  Thus  doth  uc  alius  mihi  liben- 
 the  ungodly  World,  againft  all  the  Grace  and  greateft  mer-  "««  pra?ft«tj  priori 
 cies  of  God.  They  know  not  the  worth  of  them,  and  there-  ^^JSS^^J 
 fore  defpife  them,  and  will  not  be  intreated  to  accept  them  :  f^m  $^  En\%^ 
 
 but 
 
lOJ.  \\\«QfMmss  Relation  to  GOD^as  he  is  our  FATHER, 
 
 but  take  them  for  intolerable  injuries  or  troubles,  as  a  tick 
 Crcdamus  itaqj  nihil  Stomack  doth  its  Phytick  and  Food,  becaufe  they  are  againft 
 dlegraco  ammo  ho-  their  flefrhly  Appetites.  An  open  heart  to  receive  Gods 
 neftius.  Omnes  hoc  mercies  with  high  efteem,  bereemeth  fuch  Beneficiaries  as 
 urbcsj  oiT.nes  etiam  ^ 
 
 5,^'caSC  0.8.  2.Thankfulnefs  U  that  Operation  of  Love ,  which 
 bunt  j  In  canta  judi-  the  light  of  Nature  hath  convinced  all  the  World,  to  be  a  duty: 
 ciorum  d.verfitate  ,  and  fear ee  a  wan  is  to  be  found  fo  bruitifh  as  to  deny  it :  And 
 referendam  bens  me-  Qpr  ^ove  t0  Qod  flj0Ui£  fo  nore  thankfull  than  to  all  the  World, 
 rciuibus  g^aaam^om-  focm^  our  Receivings  from  Him  are  much  greater ,  than 
 bunt ;  in  hoc  difcors  from  all. 
 
 turba,  confentiens.se-  £.9.  3.  Though  we  cannot  requite  Go  d  \  true  gratitude  will 
 ncc,  ib.  devote  the  whole  man  to  his  Service ,  Will,  and  Honour,   and 
 
 Iring  back^his  Mercies  to  him  for  his  ufe,  fo  far  as  we  are 
 able. 
 
 $.10.  II.  Our  LOyE  to  our  VlKlGENT  Benefactor  ,  is, 
 i.A  fiducial  Love,  2.  A  love  well-pleafed  in  his  condutt  j  3.  A 
 following  Love, 
 
 Though  it  belongeth  to  God  chiefly  as  our  fapiential  Go- 
 vernor to  be  the  Dirigent  Caufeof  our  Lives:  Yet  he  doth 
 it  alio  as  our  Benefactor,  by  a  commixture  of  the  erTe&s  of 
 his  Relations. 
 
 $.  11.  1.  So  infinite  and  fur e  a  Friend,  is  abfolutely  to  be 
 Trufted,  with  a  General  Confidence  in  the  Goodnefs  of  his  Na- 
 ture, and  a  particular  Confidence  in  the  Tromifes  or  fignifica- 
 tions  of  his  good-will. 
 
 Infinite  Good  cannot  be  willing  to  deceive  or  difappoint 
 us.  And  if  we  abfolutely  Truft  him,  it  will  abundantly  con- 
 duce to  our  holinefs,  and  peace. 
 
 £.  12.  z.We  wuft  alfo  love  his  Condv.B,  his  Precepts  and 
 his  holy  Examples,  and  the  very  way  it  fdfin  which  he  lead- 
 eth  us. 
 
 All  that  is  from  him  is  good^  and  mull  be  loved  bothfor 
 itfelf,  and  for  him  that  it  cometh  from,  and  for  that  which 
 it  leadeth  to.  All  his  Inftrudtions,  helps,  reproofs,  and  all 
 his  conducting  Means  mould  be  amiable  to  us. 
 
 £.  13.  3.  Love  mufi  make  us  cheerfully  follow  him,in  all  the 
 wayes  which  by  Frecept  or  Example  he  kf  leafed  to  lead  us. 
 
 And  fo  to  follow  him,  as  to  love  the  tokens  of  his  prefence, 
 and  footltepsof  his  will,  and  all  the  iigns  of  his  approbation : 
 
 And 
 
or  our  Chief  Good  5  attd  of  our  Dnty  in  that  Relation.  I  o  5 
 
 And  with  an  Heroick  fortitude  of  Love,  to  rcjo\ 
 
 md  venture  upondangers,  and  conquer  ditiicultk 
 take. 
 d.i.i.Hi.  Our  LOVE  to  GOV  m  our  final  Good  *,  1.  ^  Bc.nc  mer,t01  qur,n 
 
 ,       .       '     .     .-.p  #  j-    1  •         ■  /a.,t-  1  ft  £  11  colas,  necexoran  fas 
 
 DcJIring  LOVE;  2.  A  G  LOVE*  and  $.A  hill  com-  e^ncqs  cft  cxcufa. 
 
 placcntial  delighting  Lov  hit  tbe  perftfiionof  m  and  tSo  difficilucii :  ncq, 
 
 all  the   re,  I :   And  accidentally  it    it  fometimes  a  Mourning  aec,uum  eft  tempore 
 
 j        ,  &  die  memociam  bc- 
 
 £.  15.   i. Man  being  //tin  Via  under  the  efficiency  and 
 
 conduct  of  Love,  to  final  Love  and  Goodnefs  bath  his  End 
 to  intend,  andhis  means  tovfe,  and  therefore  Love  niufi  needs 
 wo)\by  Defire.  Vos,vo5.  oppello,  qui 
 
 0.  16.  So  far  OS  avian  it  Short  of  the  thing  'defired ,  Love  Mcrcurium,  qui  Pla- 
 mil  have  fonte  fenfe  of  want  j  and  fo  far  as  we  are  crojfedin  feSri:vT^ 
 ■curfeclqngs,  and  frvfirate  in  any  of  out  hopes,  it  will  be  forrow-  ittJ^kJt^nSo 
 full.  mentis,  &  per  caf- 
 
 0.  17.  2.  Man  being  appoint ed  to  a  courfe  and  life  of  Means  dem  vias  placitorum 
 to  his  laftend^  mv.fi  needs  be  employed  in  thofe  Means  for  the  jnceditisunitatc.Au- 
 Loveofthat  End:  And  fo  the  main  wor^of  this  life  is  that  ™fd r  ^to^veftTr 
 of  a  Defiring,  feeking  Love.  nonne  animo  fuigere 
 
 tf.  18.  3.  'the  complacential  delighting  LOVE,  hath  three  fradet  e  tenis,  & 
 degrees:  The  firfi  in  Belief  and  Hope,  The  fecond  in  foretaftej  circa  Deuni  femPCi* 
 and  The  third  in  full  enflamed  exerafe.  fcftTcHtationc  ?Tc 
 
 $.19.  I.  The  well-grounded  Hope  of  the  forefeenVifion  and  roente^uX^Au- 
 fruition  of  the  Infinite  Good  which  is  our  End,  mwt  needs  pof~  dctisriderc  no*  quod 
 fefs  the  confiderate  minde,  with  a  delight  which  is  fomewbat  animarum  noftrarum 
 anfwerable  to  that  Hope.  provideamus  faluti? 
 
 $.  20.  2.  When  the  Soul  doth  not  onlvHopcfor  its  future  £  .?  !*%  mn°  b/*? 
 
 it  ir  r         r  r      ■  t    ^>    iri        ■    J    /-   •      •      t      Quid  emm  fumus  lio- 
 
 end,  but  alfo  at  prelent  clofe  with  God  tub  ratione  finis,  m  the  ^c^riti  animxeor- 
 
 exercife  of  pure  complacencial  Love,  in  Frayer,Fraife  or  Con-  poribus  daufe  ?  Vo$ 
 
 temptation,  he  hath  fonte  meafure  of  fruition  even  in  via,  and  cnim   nonnc   omne* 
 
 afenfible  foretajhof  his  future  perfection,  according  to  the  de-  Pro  ^"F1""    Sentis 
 J    Jr  V-   l  ■    r  h  incolumitaubus     cu- 
 
 gree  of  this  his  Love  ras  ?  Metus   ille  vos 
 
 There  is  a.  delight  that  cometh  into  the  mindeby  themeer  habec  ne  velut  tra- 
 forefight  and  hope  of  what  we  (hall  be,  and  have,  and  do  balibus  clavis  affixi, 
 hereafter:  And  this  cometh  by  the  Means  of  Fro  mife  and  E  vi-  C0l?o?h^y^l^t 
 dence :  And  there  is  alfo  a  Delight  which  cometh  in  upon  rhe  P^^^m  *  ^rtium 
 
 ritus,  quibus  affami- 
 ni  nefcio  quas  poteftates,  ut  dm  vobis  placidaf^neq-,  acj  fejes  remeamibus  patrUl  obftacula  im- 
 pcditionisopponant.  Arnob.  adv.  Gentesjib.  z.  p.  if. 
 
 P  •  prefnt 
 
X  06  III.  Of  Mans  Relation  to  GOD, as  he  is  our  FA  THER, 
 
 prefent  exercife  oiLove  it  felf  on  God  as  prefent }  when  the 
 foul  in  the  contemplation  of  his  infinite  Goodnefs,is  wrapt  up 
 in  the  pleafures  of  his  Love  :  And  this  is  a  degree  of  fruiti- 
 on of  our  end,  before  the  perfed  fruition  of  if.  And  there- 
 fore take  notice  that  there  are  thefe  two  wayes  of  our  com- 
 fort in  this  life:  i.  Exploratio  juris,  the  tryall  of  our  title  : 
 2.  Exercitium  amoris\  the  feafung  of  the  Soul  ill  theexerciies 
 of  Love. 
 
 £.  2 1.  3.  The  final  perfett  ail  of  Love  will  not  be  in  via,  but 
 -when  we  have  fully  reacht  our  end. 
 
 #.  22.  T^his  final  aft  is  not  wellexprejfed  by  the  common  word 
 [  fruition"]  becaufe  it  intimateth  that  we  are  the  finis  cui  our 
 felves,  and  that  our  own  enjoyment  of  God  as  our  felicity,  is  the 
 finis  ultimate  ultimus,  which  is  not  true. 
 
 £.23.  let  is  [fruition]  one  ingredient  into  our  End,  becaufe 
 our  final  all  of  Love  is  for  our  felves ,  though  not  princi* 
 paUy. 
 Maeiftris ,  Diis  &  £•  24-  ^U  the  difficulties  de  fine  hominis  are  befi  refolvedby 
 Parentibus,  non  po-  underfianding  that  it  is  finis  amantis,  and  what  that  is :  The 
 teft  recidi  aequiva-  Nature  of  Love  is  an  inclination  or  defire  of  Union  or  Adht- 
 lens.  Arijlet.?  Ethic.  fion  :  jin^  therefore  it  includeth  the  felicity  0}  the  Lover,  to- 
 Laus  &  gratiarum-  gether  with  the  attractive  excellency  of  the  Objetl ;  and  is  both 
 aftio  debecur  danti,  gratia  amantis  &  amati  fimul.    But  when  the  Lover  is  infinitely 
 
 n°£^Cipkmi'  Jnft'  above  the  0h¥U->  the  hover  istkechtfe"d  (for  his  own  com- 
 placency) though  the  Ob  jell  have  the  benefit :  And  when  the 
 Oljetl  is  infinitely  better  than  the  Lover,  the  Object  mufi  be  in- 
 comparably the  chief  end,  cujus  gratia  potiflimum  :  though  the 
 Lover  with  all  intend  his  felicity  in  fruit  ion. 
 
 $.  25,  But  if  any  foul  be  fo  far  above  felf-love ,    as   to  be 
 drawn  up  in  the  fervours  of  Holy  love,  in  the  meer  contempla- 
 tion of  the  infinite  Object,  not  thinking  of  its  own  felicity  here- 
 in, its  felicity  will  be  never  the  lefs,  for  not  intending  orremem- 
 bring  it. 
 Qui  fanfti  ?  qui  Re-       f*  26'  T^rf0™  the  fiHal  act  of  Love,  hath  no  fitter  name 
 ligioncm    colenres ,  than  Love  it  felf,  or  dehghtfull  adha?fion  to  God,  the  infinite 
 niii  qui  meritam  Diis  Good,  with  full  complacency  in  him. 
 
 immortalibus    grati-       $%  2j%  Though  God  mufi  be  loved  as  our  Benefactor,  yet  the 
 am,juftis  honoribus,  f    r  ,    r  Qr  hn  m„      rf  Nature,  as  fiandim  above  all 
 
 memon  mente   per-  r    J  T  f>     a   J      J       -  ,,  1 '    .  •     •     1        P  ,  A 1 
 
 folvunt?   Cker.   fro  our  ^tire\t  or  Benefits,  mufi  be  the  principal  xezionandOb- 
 Vlanc.  '         ject  of  our  Love. 
 
 That 
 
or  our  Chief  Good  >  and  of  our  Duty  in  that  RcLition. 
 
 That  we  mull  love  God  more  for  Himfclf,  than  tor  our 
 f.lvcs,  is  thus  proved:  I.Thar  which  is  molt  Amiable  IZ^T^hcmlJ^ 
 mull  be  mod  Loved:  But  God  is  moft  amiable,  and  not  mHCbmre  G*d* 
 we  our  Lives:  Therefore  he  mult  be  Loved  above  ourfelves,  benefic  n,  (i  novo  al- 
 f and  eonlequently  not  tor  our  (elves,  but  our  (elves for  him  :)  tcrlu'  ciuf*  Uenignc 
 The  minor  is  loon  proved  :  That  which  is  weft  Good  is  moll  ^'™  Efi^aA 
 Amiable:  But  God  is  moll  good  :  Ergo.  And  Goodnets  is  refcrunt erat.au-,  M 
 the  proper  objed  of  Love.  ccrnunt  grati  ?    Ubj 
 
 2.  That  which  the  Soul  mod  Loveth  it  doth  mod  de-  ill*  fan&  tinicitia, 
 vote  it  felfto,  and  adhere  to,  and  reft  in  :  But  we  mull  more  £  non  »Pfc  amicus  per 
 devote  our  (elves  to  God,  and  adhere  to  him,  and  relt  m  JC .  •  ctam  defc- 
 him,  than  ourfelves  :  Ergo,  we  mud  Love  him  more.  rendus  &  abjiciendus 
 
 3.  That  which  is  an  Abfolutc  Good,  and  is  dependent  on  cft,defperaiis  emol*- 
 nothing,  muft  be  abfolutely  loved  tor  it  felf:  But  fuch  is  "^JJ  f^bj-c- 
 God  :  Ergo.  And  that  which  is  only  a  derivative,  limited,  \^^sf^cero% 
 dependent  Good,  and  not  made  ultimately  for  it  felf  j  is  not  /,g.  t  p,  u7. 
 
 to  be  loved  ultimately  for  it  (elf:  But  fuch  is  man  :  Ergo. 
 
 4.  That  which  is  the  Fountain  of  all  Goodnefs  and  Love, 
 mud  be  the  end  of  all :  But  that  is  God  and  not  Man : 
 Ergo. 
 
 ■  5.  To  love  God  ultimately  for  our  felves,  is  to  deific  our 
 (elves,  and  take  down  God  into  the  order  of  a  Means,  that 
 is,  of  a  Creature. 
 
 £.28.    Having  proved ,  that  God  mufi  be  loved  above  ovr 
 fdves ,  tee  need  ho  other  proofs  that  not  we,   but  God  muft  be  Jufticia     nihil    ex* 
 our  ultimate  e?td.  petit  praemii ,  nihil 
 
 $.  29.  Bccaufe  vt>e  here  fee  not  God  intuitively,  but  in  his  *^J--*?f*jt** 
 Works,  rve  arc  bound  with  fervent  dtfire  to  \ludy  and  content-  ^j^  '  "tutum 
 plate  them,  and  therein  to  feafi  our  love  in  beholding  andtafting  caufa  acq;  fementia 
 of  his  Love  and  Goodnefs.  eft  :    Ate;   etiam    (i 
 
 As  a  Man  will  look  on  the  Picture,  the  Letters,  the  works  wiolumemisj  non  fu- 
 
 of  his  abfent  Friend,  and  retain  the  Image  of  him  in  his  g^™*^'^ 
 
 heart  •,  fo  God5  though  not  abfent,  yet  unfeen,  exprefleth  Vimi*,  qU3C  maHcia 
 
 himfelfto  us  in  all  his  works,  that  we  may  ftudiou fly  there  rcftifliine  dtfeetur.  lu 
 
 behold,  admire  and  love  him.  cn\m  quifque  ad  fu- 
 
 5^.30.  Therefore  Gods  Works   muft  be  more  valued  and  flu-  "ra  commcdum   '* 
 j-    1  1  ;      ^i  r  r\-      ,1      r  rt-    J         tci  t  maxme  quxc,n- 
 
 died,  as  they  are  the  Glafs  representing  the  Image  of  his  per-  t)l!e  agic3ita  mmhnc 
 
 eft    vir     bonus:     uc 
 
 qui  virtutcm  praemie  mcchncur,  nullax.  virtuccm  nifi  maliciam  purant.  Ciwo  &    ^c£«  \> 
 
 /.  «7. 
 
 P  2  feci  ions, 
 
lo8  I \\ .Of  Man  s  Relation  to  GOD^as  he  is  our  FA  THER, 
 
 fefiions,  and  fhew'mg  us  his  chief  ejjl-ntial  amiable  ne^  than 
 as  they  are  beneficial  and  pfeful  torn,  and  fo  ftew  us  only  his 
 benignity  to  us. 
 
 $.31.  Yet  muft  felf-kve,  and  fenfe  it  fclf,  and  the  fenfible 
 fweetnefi  and  experience  of  Mrrcies  be  improved  to  ovr  eafier 
 tajie  of  God's  effential  Goodnefi,  and  we  mufl  rife  up  from  the 
 
 Nihil  homini  metu.  (?""  t0  tht:  bi&er  ob)cd  :  'and  th"  U  m'  chief  ufe  &*#* 
 endum,  nifi  ncfasli- ^^P^- 
 
 cicarcm  excludar.  so-  Doubtkfs  as  the  Soul,  while  it  dwelleth  with  flefh.  doth 
 loi  in  Laen.  p.  3 1 .  receive  its  objects  by  the  mediation  of  fenfe,  fo  God  hath  pur- 
 futolnPhuXh^a"  pofdy  putiuch  variety  of  ienfible  delicacies  into  the  creatures, 
 confticuca  ft;nt°Pom-  tnat  by  every  light,  and  fmell,  and  hearing,  and  touch,  and 
 nia:  nam  ceteris  in  tafte,  our  fouls  might  receive  a  report  of  the  fweetnefi  of 
 rebus  five  prater-  God,  whofe  goodnefs  all  proceed  from.  And  therefore 
 wmUmftfTuigniam"  tIlis  1S  the  Iite  whlch  we  mould  labour  in  continually,  to  fee 
 nonplusincScdi,'  G°^S  §oodnefs  in  everY  lovely  %ht>  and  t0  tafte  Go(fs 
 quam  quami  quarque  goodnels  in  every  pleafant  talk,  and  to  imell  it  in  every  plea- 
 earumrerum  eft,  in  fant  Odour,  and  to  hear  it  in  every  lovely  word  or  founds 
 quibus  ncglcftum  eft  t]iat  tric  m9tl011  may  pafs  0«,  dearly  without  (lop,  from  the 
 
 auc^m  bonumTigl  fenfes  t0  the  mind  and  wiU^and  we  may  never  be  to  blockifh 
 noretur,  vivendi  ra-  as  to  gaze  on  the  glafi,  and  not  fee  the  Image  in  it^  or  to 
 tionem  ignotari  ne-  gaze  on  the  Image,  and  never  confider  whole  it  is :  or  to  read 
 cefle   eft :     ex  quo  t[ie  g00^  0ftne  Creation,  and  mark  nothing  but  the  words 
 
 quimr,  ^a  le'm  in  and  ktters>  and  never  mind  the  fenfe  and  meaninS-     A  PW- 
 
 portum  fe  recipianr,  lofopher,  and  yet  an  Atheiit  or  ungodly,  is  a  monfter ',  one 
 
 fcire    non    poflimt.  that  moll  readcth  the  Book  ofNature,  and  leaft  underftandeth 
 
 Cognitis  aucem  re-  or  feeleth  the  meaning  of  it. 
 
 ^ISoS:    ,  ^-Therefore  God  daily  renerrethk*  mercies  U  us,  that 
 
 venta  vitx  via   eft  the  variety  andfrepnefs  of  them  producingrenewed  delight ,  may 
 
 conformatioque  om-  renew  our  lively  feelings  of  his  love   and  goodnefc  and  fo  may 
 
 nium  officiorum.  Pifo  carry  us  on  in  love,  without  ceffaXipns  and  declinings. 
 
 m  Cic.de fimb. Ub.  $.       Our'natures  are  fo  apt  to lofe  the  fenfe  of  a  Good  that  is 
 
 Decrefce're  fummum  §rown  ordinary  and  common,  that  God  by  our  renewed 
 
 bonum   non  poteft.  neceflities,  and  the  renewed  fupplies,  and  variety  of  mercies, 
 
 Mortalia  »  erainenr,  doth  cure  this  defect. 
 
 cadunt,    detcrumur,       £.33.7/^  therefore  that  turn  God's  mercies  to  the  grati- 
 
 rinorum  una  natuia  oflendhim  the  more,  and  love  hmtthelejs,  do  forfeit  m  mercies 
 eft.  Seme.  Epift.  66,  by  their  inhumane  and  irrational  ingratitude  and  abufe. 
 f.  $44>*4  U  Which  is  the  fin  of  all  proud,  covetous,  voluptuous  per- 
 
 fons. 
 
or  our  Chief  Good;  and  of  our  Duty  in  that  Relation'.  ic? 
 
 -  the  ambitious,  fornicators,  gluttons,  drunkard?,  and 
 rs  of  (port  is,  idlencis,  or  any  pleafurc,  as  it 
 
 turncth  them  from  God. 
 
 4.  Above  rfi  heed  of  the  Calcrtiafcmpei  {pe- 
 
 fH  alone  j  it  V  mojt  contrary  to  our  love  to  God ,  which   -f/-  ■ 
 
 u  wrbigkefi  n 
 
 £.  35    Ikofi  met  d  arc  mofi  to  be  valued,  depred 
 
 andfoight,  n  iismojiofGodhimfelf,ormojihilp  up  our 
 
 tc  hint. 
 
 f%  ;6.  Wt  mvfx  love  loth  our  natural  fdves  and  neighlours, 
 .<d  as  well  as  the  good,  with  a  love  of  benevolence,  de firing 
 our  cifyi  good  and  thiirs :  But  at  the  fame  time  we  wvft  hate 
 cur  (elves  and  them,  fo  far  as  wicks  d^  with  the  hatred  of  Vif- 
 ttcy:  and  with  the  love  of  Complacency,  muft  only  fo  far 
 love  our  [elves  or  others,  as  the  Image  of  Vivine  Goodnejl  is  in 
 w  or  them. 
 
 I  (peak  not  of  the  meer  natural  pafllon  of  the  parent  to 
 the  child,  which  is  common  to  man  and  beaft  :  nor  of  the 
 cxercifes  of  love  in  outward  acls,  for  thofe  may  be  dircded 
 by  God's  commands  to  go  more  to  one  (  as  a  wicked  child  ) 
 that  hath  Ids  true  amiablenefs  in  him.  But  all  holy  love 
 muft  be  fuited  to  the  meafuresofthetrueft  object.  Tcmplum  mentis  a- 
 
 £.37.  He  love  of  Godjhould  be  with  all  our  foul,  and  with  ^c^l{^m°Uh 
 all  our  might,  not  limited,  fuppreffed  or  neglected,  but  be  the  piaSimcpta:  manet 
 meft  ferious,  predominant  ah  ion  0}  our  fouls.  fides  ftruaura  nivali. 
 
 How  ealic  a  matter  is  it  to  prove  Holinefs  to  be  naturally  Confurgic  _  pietate 
 mans  greateft  duty,  when  love  to  God,  which  is  the  fummof  nitem,  tegit  ardua 
 it,  is  fo  cafily  proved  to  be  fo.  All  the  reafon  in  the  world,  juuJ[£?  :;ntcrius  fpar- 
 that  is  not  corrupted,  but  is  reafon  indeed,  muft  confifs  gicfolapifta  rubenci 
 without  any  tergiverfation,  that  it  is  the  moft  great  and  Flore,  pudicicix  pu- 
 unqueftionable  duty  of  mm  to  love  God  above  all;  yea,  with  <*or  almus,  &  auia 
 all  our  heart  and  foul  and  might.  And  he  that  doth  Co,  (hall  H^domus  a  ta  mi- 
 never be  numbred  by  him  with  the  ungodly,  for  thofc  are  hi  cfta  ^xc  mg  ?]i\m 
 inconfiftent.  cherriira  fedes 
 
 (.iSthe  exercifes  of  love  to  God  in  complacency,  defire,  Aceipir,  aeterno  coe- 
 
 feckng,  &c,  jhould  be  the  chief  employment  of  our  thoughts.  ^^udm^  **" 
 
 For  the  thoughts  are  the  exercife  of  a  commanded  faculty,  Q^i/cquid  boni  egc- 
 
 which  muft  be  under  the  power  of  our  wiJJ :    and  the  ulti-  ris  in  Deos  refer : 
 
 mate  end,  and  the  exercifes  cl7w<?  toir,  mould  daily  govern  Bku'mLterU 
 
 P  3  them. 
 
110         III,  Of  Mans  Relation  toGodyasheheisour  FATHER, 
 vften  the    o  acle   of  them.    And  what  a  man  loveth  racft,  ufually  he  will  think 
 ^J^nlkfm&  <*>  Wlth  h!S  moft  praftical  powerful  thoughts,   ifnotwkh 
 it  wfent  Mthies'  tnc  m°ft  frequent. 
 
 unify  m  b  m  to  an-  <$.  ;  9.  The  love  of  Godjboidd  employ  our  tongues  in  the  pro- 
 ebr,  uU  it  emt  to  claiming  of  hk  praife  and  benefit 5,  andexpreffing  our  own  ad- 
 rtlOno*Tfe7lt.t0  miration  and  fijfe&ion,  to  kindle  tbtO^in  the  fouls  of  others. 
 Jfau  u*  iiifertbfn  For  the  ^ame  ^od  wno  is  fo  amiablc5  natn  §iven  us  our 
 God.  Lam.  in  Tha-  fpeech  wirh  the  reft  of  his  benefits,  and  given  it  us  purpofely 
 kt.  Sojhouldwe  all  to  declare  his pifaife.  Reafon  telleth  us  that  we  have  nohigh- 
 fend  bacj  to  God  the  cr,  worthier,  or  better  employment  for  our  tongues-,  and  that 
 hiZmXttfmbed  wc  ^ould  u£t  them  to  the  belt.  The  tongues  of  men  are 
 to  m.'  adorned  with  language,  for  charitable  and  pious  communi- 
 
 cation, that  they  may  be  fit  to  arfcet  the  hearts  of  others?  and 
 to  kindle  in  them  thatfacred  fire,  which  is  kindled  in  them- 
 fe'ves.    Therefore  that  tongue  which  is  filent  to  its  Makers 
 praife,  and  declared!  not  the  Goodnefs,  and  Wifdom,  and 
 power  of  the  Lord,  and  doth  not  divulge  the  notice  of  his 
 Numen  diviiwm  om-  benefits,  condemneth  it  felt,  and  the  heart  that  fhould  em- 
 nimodo,  omni  tem-  ploy  it,  as  neglecting  thegreateft  duty  it  was  made  for. 
 pore  ip!e  cole,  juxta       £.  ^q,  <j%e  nves  0f  Gods  Beneficiaries  (houldbe  employed  to 
 le?cs  pa-rias,    &  i,c  his  praife  and  pie  a  fur  e,  and  fhould  be  the  fire  amine  tffeds  of  in- 
 alu      colanc    emce.        r,  /  i    im-  •      n     »j  l   •  bi* 1  •  r      • 
 
 D^^  j<l  ward  love.  And  all  hvs  mercies  Jhould  be  improved  to  hxfervice, 
 
 from  a  thankful  heart. 
 
 All  this  hath  the  fulled  teftimony  of  reafon,  according  to 
 the  rules  of  proportion  and  common  right.  To  whom  mould 
 wTelive,  but  to  him  from  whom  aud  bywhomvjt  live?  What 
 but  our  ultimate  end  fhould  be  principally  intended,  and 
 fought  through  our  whole  lives?  A  creature  that  hath  all 
 from  God,  fhould  in  love  and  gratitude  bring  back  all  to  him  *, 
 and  thus  we  make  it  more  our  own. 
 
 £.4i.7fe  Life  of  Love  fhould  be  the  chief  eft  Delight  and 
 Uri^lppus  rogatus  T  lea  fur  e  of  our  Souls,  which  all  other  pie a fur e  fhould  fubfervr, 
 b^r^ln'mm 1  Phi"  andaUhe  tihorredwkich  contradicieth  it. 
 idtyF&amM  in-  Nothing  is  eaiilier  confefled  by  all,  than  the  defirablenefs 
 quit,  leges  incertant,  of  Delight  and  Tleafure :  and  the  molt  excellent  obied,  which 
 equabiliter  vivimus.  muft  be  molt  beloved,  muftbe  our  chief  delight :  for  Love  it 
 
 *Tf •'•  ,      fclf  is  a  delighting  acl,  unlefs  fome  ftop  do  turn  it  afide  into 
 
 CMerunt  peccare  bo-   r  1   r°        a       Xt     i_-  •    r  m  1      r      ,  ,  ~   1, 
 
 ni    virtutis    amore.  tCurs  and  iorrows-     Nothing  can  it  fdf  be  fo  delectable  as 
 Hvr.  *  God,  the  chiefclt  Good  j  and  no  employment  fo  delegable  as 
 
 loving  him.    This  therefore  fhould  b 1  our  wor\  and  our  recre- 
 ation, 
 
or  our  Chief  Good  5  and  of  our  Duty  in  that  liAation.  J  T I 
 
 ation,  ourlatonr  and  om  fleafi  rr,  out  fiwrf  Mid  fr*/h  ( 
 delights  are  lawful  and  good,  fofarasthcy  further  theft  de- 
 lights of  I  j  by  carrying  up  1  rtsto  the  original 
 and  end  of  all  our  mercies  and  delights.  But  nothing  is  fo 
 injurious  to  God  and  us  as  that  which  corrupted)  our  minds 
 with  fcnfualiry,  and  becometh  our  Pleasure  indead  of  God. 
 
 ft  ^2.lhe  puff  of  the  prefect  iviperfcC'ion  of  our  Love  ft:oulrJ 
 mak$  us  long  to  knew  God  wore,  and  to  love  him  and  deli 
 in  him,  and  praife  him   in  perfection  to  the  utmeft  ertei  I 
 opr  capacities. 
 
 It  it  be  fo  good  to  love  God,  then  mult  the  higheft  degree  Re.id  Scnec*)  de  vita 
 oi :  it  be  belt :  and  reafon  tcachcth  us,  when  we  feel  how  weak  beata,  fully  proving 
 our  Knowledge  and  Love  is,  to  long  for  more  i  yea,  for  ^^%SkjSh 
 perfection,  wr  and  p!vf»re  m 
 
 $>  43.  Thus  hatb  sxeafon  Jlewedus  the  end  and  higheft  felicity  m  mans  felicity,  ie- 
 of  man,  in  his  higheft  duty;    To  Know  God,  to  Love  him  and  caufc  ibey  mke  b.m 
 Vdight  inbim  in  thefulleft  Terfedion,  and  to  be  Loved  by  hip,  mkitertrht. 
 and  be  fully  pie  fifing  to  him,  as  herein  bearing  his  Image,  is  the 
 felicity,  and  rfo  ultimate  end  of  wan.    LOVE  if  mans  final 
 ad,  excited  by  the  fulleft  Knowledge,  and  God  fo    beheld  and 
 enjoyedin  his  Love  to  us,  is  the  final  Objed.    And  here  the  Sod 
 mujifeek^its  Kefi. 
 
 Obj.  Bwtqu^fupra  nos  nihil  ad  nos :  God  indeed  it  near  to 
 Angels,  bvt  he  hath  wade  them  our  Benefactors,  and  they  have 
 committed  it  to  infer  iour  Caufes :  there  wvft  be  fuitablenefs  tff  well 
 as  excellency  to  win  love:    we  find  no  fuitablenefs  between  our  Surfum  animum  vo* 
 hearts  and  God.    And  therefore  we  believe  not  that  we  were  cant  iniiia fui :   Erit 
 made  for  any  ft  ch  employment.    And  we  fee  that  the  far  greateft  *„£"„  £c  c'Jfto- 
 part  of  mankind  are  as  averfe  to  this  life  ofHcbnefs  as  our  ft  Ives  j  <jia  cxolvatur,  (i  vicia 
 and  therefore  we  cannot  tkiytkjbvt  that  it  is  quite  above  the  na-  fuadeferuit,  purufq; 
 ture  of  man,  and  not  the  work^and  end  which  he  was  made  for.     ac  lenis  in  eogiutic- 
 
 Anfw.  1.  Whether  God  have  made  Angels,  or  Rulers,  or  ™*f* *  tmScu*' 
 Benefactors,  or  what  love  or  honour  we  owe  thtm  as  his  In-  xutum^iterca,  jl> 
 ftruments,  is  nothing  to  our  prefent  bufinefs.  For  if  it  be  cundua.  eft,  ad  quod 
 granted  that  he  thus  ufeth  them,  it  is  molt  certain  that  he  nacura  tc  mftmxir. 
 is  ncverthelefs  himfelf  our  Benefactor,  nor  nevertheless  near  pedit  tibi  ilia  quae 
 us.  W  hat  neamels  to  us  they  have,  we  arc  much  uncertain  •,  Dco  conrUr£cs.  f  a- 
 but  that  he  himfelf  is  our  total Benefactor,  and  always  with  us,  rcm  a:;cem  Dco  tc 
 as  near  to  us  as  we  are  to  our  f elves,  is  pair  all  queftion,  and  pcainia  non  facft 
 proved  before.        '  ftcSwc.^ij. 
 
 2.  There 
 
Ill 
 
 Quod  fi  poena,  fi 
 mctus  fupplicii,  noil 
 ipfa  curpicudo,  deter- 
 rctab  injuriofa,  fa- 
 cinorofaque  vita  , 
 nemo  eft  injuftus :  ac 
 incauti  potius  haben- 
 ei  funt  improbi:  Cal- 
 lidi,  non  boni  funr, 
 qui  militate  tancum, 
 nonipfo  honefto,  ut 
 boni  viri  fine  mo- 
 ▼cntur.  Qc<  delcg. 
 U  i.  p.  it?. 
 
 III.  Of  Man's  Relation  to  GOD^as  he  is  our  FA  THER} 
 
 2.  There  neither  is  nor  can  be  any  objed  fb  fuitablefor 
 our  LOVE  as  God  i  he  hath  all  Goodnefs  in  him,  and  all  in 
 the  creature  is  derived  from  him,  and  dependeth  on  him  s 
 and  he  hath  given  us  all  that  ever  we  our  felves  received, 
 and  mud  give  us  all  that  ever  we  (hall  receive  hereafter.  He 
 is  all-fufrkient  tor  the  fupply  of  all  our  wants,  and  granting 
 ail  our  jult  defires,  and  making  us  perfed  :  all  that  he  doth 
 for  us,  he  doth  in  Love,  as  an  intellectual  free  Agent  j  and  he 
 is  flili  prelcnt  with  us,  upholding  us,  and  giving  us  the-very 
 Love  which  he  demandeth  :  and  he  created  us  for  Himfelf  to 
 be  his  Own,  and  gave  us  thefe  faculties  to  know  and  love 
 him.    And  can  any  then  be  a  move  fu  it  able  objed  of  our  love  ? 
 
 3.  Do  you  not  find  that  your  underftandings  have  a  fui- 
 tableneis  or  inclination  to  Truth  and  Knowledge  ^  and  would 
 you  not  know  the  beji  and  great  eft  things  >  and  know  the 
 caufe  of  all  the  wonderful  eifeds  which  you  fee  :  and  what  is 
 this  but  to  kpotP  God ?  And  do  you  not  rind  that  your  Wills 
 have  a  faitableneft  to  good  as  fuch  in  the  general  ?  and  to  your 
 own  felicity  ?  And  do  you  not  know  that  it  mould  not  be  un- 
 natural to  any  man  to  love  the  heft,  which  is  beft%  and  efpecially 
 which  is  beji  for  him  ■,  and  to  love  him  belt  who  is  his  greafeft 
 Benefador,  and  moll  worthy  ofhis  love  in  all  refpeds  ?  And 
 can  you  doubt  whether  God  be  molt  worthy  of  your  love? 
 All  this  is  plain  and  (lire.  And  will  mens  averfenefl  to  the 
 love  of  God  then  difprove  it  ?  It  is  natural  for  man  to  defire 
 knowledge,  as  that  which  perfedeth  his  underftandings  and 
 yet  Boys  are  averfe  to  learn  their  Books,  becaufe  they  are 
 ilothful,  and  are  diverted  by  the  love  of  play.  What  if  your 
 fervants  be  averfe  and  flothful  to  your  fervice  ?  doth  it  follow 
 that  it  is  not  their  duty,  or  that  you  hired  them  not  for  it  ? 
 What  if  your  wife  and  children  be  averfe  to  love  you  ?  is  it 
 therefore  none  of  therr  duty  fo  to  do  ?  Rebels  are  averfe  to 
 obey  their  Governours,  and  yet  it  is  their  duty  to  obey  them. 
 If  your  child  or  any  one  that  is  moft  behpldento  you,  fhould 
 be  averfe  to  love  and  gratitude  to  you,  (  as  thousands  are  to 
 their  Parents  and  Benefadors )  will  it  follow  that  Nature 
 obliged  them  not  to  it  ? 
 
 4.  What  can  you  think  is  fuitable  to  your  love,  if  God  be 
 not>  is  it  luit,  or  play,  or  meat  and  drink  and  eafe  ?  A  Swine 
 hath  a  nature  as  fu  it  able  to  th&  as  you  ?   Is  it  only  to  deal 
 
 ingenuovfly 
 
cr  our  Chief  Gooch  and  our  duty  in  th.it  Relation.  1 1 } 
 
 ixeuunJljzndbonouraUy'mfr  (h,  a  J  main*  Com^emb 
 
 raining  thefuelof  thefe  fenluahties,  by  Buildings,  fi    ling,  [lm.  fcaitaut  ' 
 Manuta&ures,  Ornaments  aud  Arts  ?  is  but  to  have  \\\\  j-om  bc.-uivTra 
 
 arcafontofcrve  your  fenfe,  and  Co  the  fwinifti  part  tHU  fhalJ  exiftete      U 
 bcthc  chief:  for  that  -  chief  an  h)c%  with  rj"x&  exjgucJ 
 
 you,  doth  IK w  which  is  the  chief  and  regnant  faculty.    It  IKnUm>\t  i:icucrtcilje 
 fcn\ualol^V.s  bethechie^  thai  the  chief  faculty  with  jn  radx>  folij,  fa  ifts 
 
 .  And  iFyou  had  tlje  greater!  wit  in  tHjc  world,  anduted  iijtirtw 
 it  only  to  ferVe  your  guts,  and  throats,  and  luits,  ma  more  rc,nC  ccin.uuin  qia- 
 evk&ual  and  ingenious  way  than  anyotrkr  men  could  do,  ^&<  aicklur  parvi 
 this  w-ere  but  to  be  in  ingenuous  beaft,  or  to  have  an  InteHedr  c(fc  ad  beatc  rn 
 bound  in  fervice  to  your  bellies.  And  can  you  think  that  dan  momenta  ^* 
 things  fo  httle  fatistying,  and  fo  quickly  pcnfhing,  are  more  corporis  commodoJ 
 r  .    *?.       •  r,  r  i  i       ^    j  i  rum,  fic  nimis  ViO- 
 
 futtdle  ol^ds  for  your  love  than  God?  icmim  eft,  nulla  efe 
 
 5.  What  (ay  you  to  all  them  that  arc  otherwile  minded,  a  cere.  QuienimTic 
 and  that  take  the  Love  of  God  for  their  work  and  happinefs  ?  dHpivantaobliti  mini 
 They  find  ip:itablenefl'm  God  to  their  higheft  (.deem  and  Iqvej  videwur  q  e  ipfi 
 and  are  they  not  as  lit  Judges  tor  the  affirmative,  as  you  for  f^101  ^"SSduin 
 the  negative?  efthis  aliqu'id,  dura- 
 
 Obj.  Jhey  do  but  force  thewf  Ives  to  fowe  ads  of  fancy.  rrodo  quantum  trU 
 
 Anfrv.Youfee  that  they  are  luch  adts  as  are  the  more  fe-  buendum  fa  intelli- 
 rious  and  prevalent  in  their  lives,  and  can  make  them  layby  £*s-    Tif°  **c**  ' 
 other  pleafurcs,  and  fpend  their  days  in  feeking  God,  and  " 
 lay  down  their  lives  in  the  exercife  and  hopes  of  Love.     And 
 that  it  \syou  that  follow /*«cy,  and  they  that  follow  folid  rea- 
 fon, is  evident  in  the  rcafon  of  your  (everal  ways.      That 
 world  which  you  kt  above  God  is  at  laft  called  Vanity  by  all 
 that  try  it :  Rdfon  will  not  finally  jufti ncyour  choice  :  but  I 
 have  here  (hewed you  undeniable  reafon  £01  their  choice  and 
 love-,   and   therefore  it    is  they  that  know   what  they  do, 
 and  obey  the  Law  of  Nature,  which  you    obliterate  and 
 contradidr. 
 
 Obj.  But  vce  fee  the  Creature,  but  God  we  fe  not,  and  rve 
 find  it  not  natural  to  into  love  that  which  rve  do  not  fee. 
 
 Anfw.  Is  not  Reafon  a  nobler  faculty  than  light  >  if  it  be,  Unum  vero  finem 
 why  mould  it  not  more  rule  yon,  anddhpoie  of  you ?  Shall  drifUtelis  declarator, 
 no  Subjects  honour  and  obey  their  King  but  thofe  that  fee  ciTe  uf.m  v.rcutis  in 
 1         i     \r  i  111  if      1       1         vita  far.  ft  a   &  mre- 
 
 him  t    You  can  love  your  mony,  and  land,  aud  mends  when  «r£t     Hcfyb.  1 
 
 they  are  out  of  fight.  *»  Urijtot. 
 
 Obj.  But  thefe  are  things  vifille  in  their  nature. 
 
 Q^      .  Anfxv. 
 
1 1 4  Experiments  of  the  difficulty  of  all  this  Duty,  and 
 
 Pilbubi  fup.  inCic.  Anfw.They  are  Co  much  the  more  vile,  and  lefs  amiable. 
 fa'uh,  Tb.it  all  the  df-  Your  own  Souls  are  invilible,  will  you  not  therefore  love 
 [^Si^U^t^ihdm}  You  never  faw  the  life  or  form  of  any  Plant  or  living 
 PeripaceticL  and  A-  Wight  i  you  fee  the  beauty  ofyourRofes,  and  many  other 
 cademkks  is  but  this,  flowers,  but  you  fee  not  the  life  and  form  within,  which 
 whether  corporal  things  caufeth  all  that  beauty  and  variety  h  which  yet  muft  b:  more 
 [hall  be  ca^d  no  Good  excdlent  than  the  eflreftt  Can  you  doubt  whether  all  things 
 at  ally    or    only    uco  .  .■  r   .'     .  .r.  o 
 
 little  Goods  aUo  be  which  appear  here  to  your  light,  have  amnvifibleCaufe  and 
 next  to  noncyag.  202,  Maker  ?  or  can  you  think  him  lefs  amiable,  becaufe  he  is  in- 
 103.  To  thefhme  of  viilble,  that  is,  more  excellent  > 
 
 thofe  n^ml^}w  6.  In  a  word,  it  ismoft  evident,  that  all  this  averfenefs  of 
 wattrgood  than  they.  mens  hearts  to  the  Love  of  God,  is  their  fin  and  gravity  •,  and 
 the  unfuitablenefs  of  their  nature  is,  becaufe  they  are  vitiated 
 with  fenfuality,  and  deceived  by  fenfible  things  :  a  difeafe  to 
 be  cured  and  not  defended.  Their  fin  will  not  prove  the  con- 
 trary no  duty. 
 
 7.  And  yet  while  we  are  in  flefh,  though  God  be  not  vi- 
 llble  to  us,  his  works  are,  and  it  is  in  them  ( the  frame  of  the 
 world  ).  that  he  hath  revealed  and  expofed  Himfelfto  our 
 love :  It  is  in  this  vifible  Glafs  that  we  muft  fee  his  Image,  and 
 in  that  Image  muft  love  him  :  and  if  we  will  love  any  Good- 
 neis,  we  muft  love  his  j  for  all  is  his,  and  as  his  fhould  be 
 Slquiseft  hoc  roborc  loved  by  us. 
 animi  atque  hac  in- 
 dole virtutis,  ac  con- - _„ 
 
 c'-nentia:,   ut  refpuat 
 
 omnes      voluptates,  p  n  a  n       VTTF 
 
 omncmquc  vit*  fus  ^  H  A  Y.     A11I. 
 
 curium  labore  corpo  - 
 
 ris,  atque  in  animi  Experiments  of  the  difficulty  of x  all this Duty \  and tvh at 
 
 comenuone  conhciat,  .:*  .*,■// „„/2  j.l   *        11  t>       ./.     if   ir* 
 
 quem  non  quiet,  non  itmllcofiaman  that  mil  live  this  holy  life. 
 
 remiflioj  non  aequa- 
 
 liumftudia,  non  lu-  T  Jltherto  I  have  proved  that  there  is  a  GOD,  d  Infinite 
 
 wJTSn^Jfc  I!     ?ower^  WWomandGoodn:f>y  the  Creator,  and  con- 
 
 lectant,  nihil  in  vita  JL  JL     r            ,     i     ~              .       jLt.             ,         > 
 
 expetendum     purer,  lequently  the  Owner,  the  Ruler,  and  the  Father  or 
 
 nifi    quod   eft  cum  Chief  Good  of  Man;  and  that  Man  as  bis  creature  is  abfolutely 
 
 laude  &  honore  con-  his  own,  and  therefore  fhould  refign  himfelf  as  his  own  to  his 
 
 junaum;  hnnc?  me*  difiofah  and  that  he  is  abfolutely  hisfubjed,  and  therefore  mould 
 
 q™am  bonis™-  moft«wfi(yand  diligently  obey  hm[  and  I  have  ftWd  par- 
 
 ftsuftum  atque  oma-  ticularly  wherein  >  alfo  that  Man  is  his  total  Beneficiary,  and 
 
 rum  puco.     cic,  pro  made  to  love  him  as  his  chief  Goo  d  and  Ends    and  therefore 
 
 f*!-  fhould 
 
what  it  TvHlroJl  j  wan  that  trill  live  this  holy  life.  I  j  5 
 
 ihould  totally  drjote  himf  I'  tohimi-  id  love,  and   Maledc  me  loquu*- 
 
 Mire  him,  fr^him  and  delight  in  him  aboveall  the  world; 
 
 11  .  r  1  ir  am1  11       ViTer,  n  dc  me  At  i»C 
 
 and  hvc  in  hisfraifes  and  coBtttwalj  All  this  is  tally  Cgt$t  clLdim  h~\m 
 
 proved  to  be  HaiCi  di  ty.  And  now  la  us  (eeorl  what  terms  he  cm,  li  duo  tkipie  us 
 
 ttandeth  In  the  world  tor  the  performance  ofit.  ifta       l<  q -  tn*lir- 
 
 tf .  1 .  #<  r*  is  in  tbi  frt  Cent  dijpofition  of  Man  a  great  averti  w  ff  Nl,nc,  m?r*   i'fJ,  *" 
 
 /•    r         i  r      /•  i)    j-  ,\i      I  ;  »  />     1     cere,   aud:uc  c!i 
 
 r«/«c*  *  tyi  oj  Refignatiou,  Obedtf  to  God,  videtumc     I 
 
 tfi  w  frefir*  defcrritd)  even  when  be  cannot  deny  it  to  le  his  imprebitate  afusnon 
 
 duty,  andtole  the  left,  moft  honour  able,  and  moft  felicitating  life,  fine  fumma  cfle  ia- 
 Too  (ad  experience  contirmeth  this.  The  bad  are  tfb  averfe*  JionCi  Nccfanafo. 
 that  they  will  not  be  pcrfwaded  to  it:  the  godly  have  tucha  J^^/H 
 mixture  otaverienJs,  as  rindcth  them  matter  of  continual  tig  communis  pmc 
 conflict.  It  is  this  avcrfnefi  which  fcrveth  initcad  of  arguments  major  ibu>.  ^cntic 
 againitit,  or  which  is  a  fondus  to  the  very  judgment,  and  domusuniufcuj.fq  e, 
 
 maketh  it  fo  hard  to  believe  any  arguments  which  20  aaainft  rc„,uit  /orum»    lcn" 
 
 ..       .      J       °  t>       o  tit  cuna,       campus, 
 
 io  itrong  a  contrary  inclination.  fociij  pr0vincia,    uc 
 
 #.i.  We  find  that  the  fnf:s  of  men  are  grown  m  after ly  and  qaemadmodum  ratl- 
 
 inordinate,  a?:d  are  too  eagerly fet  vf en  their  ol'y:c;s,   and  hold  one  rede  hat,  ficra- 
 
 dtwn  the  wind  from  rifine  hither,  and  caufe  it  to  adhere  t<rnonePecc,ctur:  alic- 
 
 .  •  J  J    s      6  ;  rum  &  a   pauci.  & 
 
 things  terrene.  raro  alterum  &  fepc 
 
 So  that  mans  lite  now  is  like  that  or  the  bruits:  itisthmgs   &  a  paribus:  t:tfa- 
 
 of  the  lame  nature  that  he  valueth  and  adhereth  to,  and  molt  «us   fuerit    nullam 
 
 men  live  to  no  higher  ends  but  to  enjoy  their  fenfual  plcafure  omnmo  nobis  a  Dns 
 
 i  -i      1  °  r  datamefle  iat:onem> 
 
 While  they  may.  >  q,am  tanta  cum  per- 
 
 £.3.  We  find  that  Reafon  in  wojt  men  is  fo  debilitated,  that   nicle  datam.  it  a  Com 
 it  cannot  potently  reduce  it  felf  into  atlion,  nor  fee  that  frafii-  contra  Deos  m  c  c,  de 
 caly  which  fpecidatively  itconfeffeth,  nor  clearly  and  powerfully  Natw.   Deor.   3.  p. 
 obferve  thofe  Ferfetlions  of  God  in  his  worlds,  nor  thofe  Duties  of  l  x' 
 wan,  which  rve  are  convinced  to  be  true  :  but  by  inconfideratenefi 
 and  dull  appr then  fwns  is  abn oft  its  no  reafon  to  them,  andfalleih 
 down  before  their  fen  fuality. 
 
 $.  4.  Hereupon  men  grow  as  ftr angers  unto  God,  and  have 
 no  thoughts  of  him  but  darl^,  anddul!,  and  ineffectual. 
 
 $.  5.  The  world  is  full  of  allurements  to  the  fie fh,  and  thofe 
 Mercies  which  Jhoiddraif-  the  wind  to  God,  are  made  the  food 
 of  this  fen  fuality,  and  the  greateft  means  tv  keep  it  from  him. 
 
 Senfe  is  irrational,  and  faftneth  on  its  objedt :  and  when 
 Rcaion  faileth  m  its  office,  there  we  are  left  like  Dogs  gnaw- 
 ing upon  a  Carrion,  .and  in  gRcdmeis  fighting  tor  it  with 
 each  other-,  when  we  have  feparated  the  creature  from  God 
 
 Q^  in 
 
Ii6  Experiments  of  the  difficulty  of  all  thk  Duty  ^  and 
 
 Vir  bonus  ncc  dro  in  our  minds,  and  fb  deprived  it  of  its  life  and  beauty,  which 
 
 fete  ^Nam Ulcgalwr  Ht5ed  k  for  another  ufc-    And  when  every  Place  and  ftate  of 
 
 forcafle  Phoenix  anno  1&  hath  fuch  baits  as  thefe,  which  hourly  are  allureing  a 
 
 cu,ngcntefimo   naf-  mind  Co  weakly  tortirfd  againft  them,  no  wonder  if  they 
 
 citur.      Ncc  eft  mi-  do  prevail. 
 
 rum,  ex    imervallo        ^  6   Educati  jh}}J      d  $  ^amvle  confirm  there  vicious 
 
 magna  gcnerat;  me-    .    (  .  A         ;         ;  r  I l 
 
 diocria&  in  turbam  Wits  with  tkemoft,  and much  encreafe  them. 
 
 nafcer.ria  farpe  forcu-       $.7. The  beft  have  fome  of  this  inordinate  fenfuality    and 
 
 na  pioduck  :  fcd  qui  weakneftofKeafon,  and  are  imperfM  in  virtue,  and  are  temped 
 
 farce  qu»d  diet  vir  ly  the  world  Of  well  as  others, 
 bonus,    nondum   ie  Q  T,       r 
 
 efle  credere,  fbrtafle    _  ^^Therefo 
 
 fore  no  man  can  live  to  God  according  to  his  certain 
 etiam  fieri 'pdflfe  de-  duty,  who  will  not  deny  the  de  fires  of  his  flejh,  and  bring  it  into 
 fperarec,  Sen.  ep^%.  fubjetfion,  and  live  in  vigilancy  and  daily  conflict  againft 
 Diogenes  fgid,    Be  jts  frfo, 
 
 fi"»d£^Md«»£      Ob). «  But  the  appetite  of  meat,  and  drink,  and  fleep,  and 
 
 Laceda*mon,[;./*  good  J  .  *r  *     t     /•  j       ■  ^ 
 
 mn  no  rtheie  in  all     caie?  and  venery,  and  (port,  and  pleaiure,  and  gain,  and 
 Grxce.  "honour,  is  natir  a  I  to  us:    and  that  which  is  natural  is  no 
 
 "  vice,  nor  to  be  denied  or  deftroyed. 
 
 Anfw.  It  is  natural  to  have  the  appetite,  but  it  is  the  dif- 
 eafe  of  nature  that  this  appetite  is  inordinate,  and  no  other- 
 wife  natural  than  the  Lcprofie  is  to  thofe  to  whom  it  is  pro- 
 pagated by  their  Parents.  But  is  it  natural  to  you  to  have  Lft 
 and  appetite,  and  is  it  not  natural  to  you  to  have  Reafonto 
 moderate  and  rule  them  ?  If  not,  it  is  natural  to  you  to  be 
 Bruits,  and  not  natural  to  you  to  be  men  :  What  is  more 
 natural  to  Man  than  to  be  Rational  ?  is  it  not  his  eflential 
 form  ?  And  whether  is  Keafon  or  Appetite,  think  you,  natu- 
 rally made  to  be  the  predominant  faculty  ?  Should  the  Horfe 
 rule  the  Rider,  or  the  Rider  the  Horfe  ?  The  Soul  and  Body 
 are  much  like  the  Rider  and  the  Horfe-,  bethink  you  which 
 fhould  naturally  rule. 
 Ran  quippe  boni :  #,9.  The  inordinacy  of  the  flejhly  appetite  and  phantafte, 
 numtro  v.x  funt  to-  ^j^fc  tt  a  conthwal  pain  to  the  flejh  to   be  retrained  and 
 
 denied. 
 
 tidem    quot 
 
 Thebarum  ports,  vel 
 
 divitis    oflia    ?(ili.       As  it  is  to  a  head-ftrong  wilful  Forle  to  be  governed,  the 
 
 Juven.  more  inordinate  the  appetite  is,  the  more  it  ?5  pained  by  de- 
 
 probTpopulus^io       £  ™.  Ihc  tr,r  greatefi  part  of  the  world  do  live  an  uh- 
 nefcio.  sen.ep.19.      godly  fenfual  lifey  and  the  inter  eft  of  the  flejh  is  predominant 
 in  them. 
 
 Sad 
 
rrhat  it  rvill  cojl  a  nun  that  will  live  this  hoi)  Life,  1 1 J 
 
 Sad  Experience  puts  this  quite  out  ofconfroverfie. 
 
 II.  Vfualy  ,  the  more  Rtcbct  andFillntfs  of  all  Trori-  fmpe  iti*  ia  omnrttai 
 JJw*  for  the  fitjb  wenPcfufsj  the  more  fenfual  anivichw  they  majyi  ex  parte  dnmi- 
 tire  naiur >  &  nmltitudo 
 
 It  is  not  alwayes  lo  ,  but  that  its  /<//</ /.y  fo,  we  need  no  M  lmt% 
 proof  but  the  knowledge  of  the  World  :  ttor  need  we  take  it  t  flfendec  tc  fnperbui 
 from  Chrilt  only  as  a  point  of  Faith,  That  its  hard  tor  a  eonwftipMifeicon* 
 Rich  man  to  enter  into  Heavens  And  Reafcn  telleth  us,  that  ^'^vid^n'a" 
 when  the  love  of  the  World  above  God  is  the  mortal  fin,  |;«^te,piJBna 
 thole  are  molt  in  danger  of  it,  to  whom  the  World  appeareth  remione,  vencofus  5c 
 molt  lovJy  :  And  they  that  have  moft  temptations  are  in  the  rrcndax  vanitatc  ? 
 greateftdangertomifcarry.  No.n  fcres  {  M?}m 
 
 '   $.  12.  ihe  Rich  are  commonly  the  Kilers  of  the  World^ho^^ 
 hare  the  liberties,  eftatcs ,  and  lives  of  other  s^  much  in  their  caro  FaftidiJi..  j 
 fewer,  del/*.  I.  i.e.  3. 
 
 I  never  yet  knew  or  heard  of  that  place,  where  the  poor  J'r*ftac  cum    paucis 
 
 long  ruled.  bonis  idmfusmalo, 
 
 ^  i     .i  r  r>    Jr      r  .  omncs ,     quam    cum 
 
 p.  13.  Commonly,  the  more  averfe  men  are  to  Go  dime fs,  and  multis  mala  adverfus 
 the  more \ >rone  to  fenfuality,  the  lefs  can  they  endure  the fe  that  paucos  pugnare.  An- 
 would  ferfrvade  them  to  Gcdlmefs  from  their  fen fual  Lives;  or  tifhenes  in  Uert.  /, 
 that  give  them  the  Examfle  of  a  holy  felf-denying  Ire.  6-  {•  x% 
 
 For  as  it  teemeth  intolerable  to  them  to  leave  their  fenfu- 
 alky,  and  to  betake  thcmfelves  to  a  contrary  life,  which  they 
 are  fo  averfe  to  >  (b  they  take  him  as  an  enemy  to  them,  that 
 would  draw,  them  to  it,  and  are  furious  againft  him,  as  a 
 hungry  Dog  againfl  him  that  would  take  away  his  Car- 
 rion. Experience  puts  this  paft  all  doubt  (  of  which  more 
 anon.) 
 
 £.  14.  Hence  it  comethtofafs,  that  in  all  farts  of  the  World, 
 the  fore-defribed  life  of  Godlynefs,  U  the  matter  of  the  common 
 hatred,  fcorn  and  cruel  ferfeci.tion  of  the  fenfual  and  un- 
 godly. 
 
 The  more  exadly  any  man  (hall  fet  himfelf  to  obey  God,  Smea  Epin  8?  £  •- 
 
 the  more  he  croifeth  the  lulls  and  carnal  Intercft  of  the  wic-  bit,  Tarn >  neceflarium 
 
 ked->  and  the  more  he  commonly  furfereth  in  the  World.  So  fuiflc  Romano  popu. 
 
 full  of  malice  and  prejudice  is  the  World,  againfl  fuch  faith-  1°    naf"ci    Caconcm 
 
 full  Subjects  of  God,  that  they  (lander  them  and  make  them  ^am     .  Scil,ione™ : 
 '  7  '  Alter  emm   cum  ho- 
 
 ft.bjs    noftri*,    alcer 
 
 cum  mbribus,  bellum  geffir.     And  if  a  Cato  w.ts  at  ivarre  with  the  manners  if  the  World,  miub 
 
 more  wiH  a  true  Sain',  tbjt  is  more  fully  acquainted  with  S.tcred  Viritf* 
 
 Q_^  feem 
 
1 1 8  Experiment*  of  the  difficulty  of  all  this  Duty \  &c. 
 
 feem  the  moll  odious  fort  of  men  :  And  fo  uureafonable  arc 
 they  and  unjuft,  that  the  fulleit  evidence  for  their  J  unification, 
 doth  but.  ieem  to  aggravate  their  faults',  and  nothing  isfo 
 great  a  Crime  as  their  highcft  Virtues  /  Or  if  their  JuftirT- 
 cation  be  undenyable  they  rage  the  more,  becaufe  they  are 
 hindered  #from  making  themfutfer  as  deeply  in  their  Names 
 as  in  their  Bodies.  Thefe  things  are  no  more  queftionable 
 than. the  Warrs  of  Alexander  or  Opr,  the  World  having 
 longer  proof  and  fuller  evidence  ol  diem. 
 
 ^.  15.  And  ordinarily  God  himfdf  fb  ordereth  it,  that  his 
 faithfvliefi  Subjects  Jhall  be  the  d.  pit  Offerers  in  this 
 'life." 
 
 $.16.  Therefore  fdf-denyal,  won'fication,  contempt  of  the 
 World, and]  atience  under  manifold  fffermgs  from  God  andMan^ 
 are  neceffary  to  all  who  will  be  faithfull  to  God,  in  the  unquejiio- 
 nalle  duties  before  defcribed. 
 *  Qui  toto;  dies  pre-      It  is  tryed  Friendmip  and  Obedience  which  is  moll  valu- 
 cabamur  &  immola-  able.    And  unwholfom  pleafurcs  though  preferred  by  the 
 bant,  uc  foi  liberi  6-  fool](h  patient  are  forbidden  by  our  wife  Phylician,  that  they 
 bi  iuperltites  ellcnc,  ...  '       ,  ,  ,  J      _..     n         J  >  J 
 
 fuperfticiofi  funt  ap.  hinder  not  our  health,  and  greater  Pleamres. 
 pcilaci:    Quod  no-       $.  17.  Therefore  if  Worldly  fiejhly  pleafures  were  our  end 
 rren  patuic  poflea  la-  and  chief  Good,  thebeft  men  would  have  the  fmallefv  meafure  of 
 tius  :      Qui    autem  iljenf 
 
 DcoruSUpeart;nerenc]  "  ^j-  But  you  reftrain  man  further  than  Cod  rcftraineth 
 diligcnter  pertrafta-  "  him,  and  binde  him  to  more  than  God  bindeth  him  to,  and 
 renc,  & tariquam re-  "make  fuperftition  to  feem  his  duty,  and  then  raife  thefe 
 j^uTf'e  ^rele^n1  "  confequences  from  fuch  Premifes. 
 
 do,  0*°  ekgamefex  dnfw.  What  I  mean  by  fin  and  duty  I  have  fo  fully  opened 
 eligendo,  a  dil.gen-  before,  and  proved  to  be  fuch  by  the  light  of  Reafon,  that 
 dodil  genres,  ex  m-  this  Objection  hath  no  place.  Even  the  fober  Heathens,  the 
 telligcndo.mellisen-  Qr^  Philofophers,  and  Komane  Worthies  found  and  con- 
 RdigiK  -  *  kfled  all  this  to  be  true.  If  there  be  any  thing  in  the  Life  be- 
 ci  nomen  ,  akerum  fore  defcribed,  which  all  found  Reafon  doth  not  jVftifie  and 
 laudis.  cicero  de  ttat.  command,  let  him  that  is  able  manifeft  fo  much  :  If  not,  it 
 Dcor,  lib.  1.  p.  71  3  is  n0  fiiperftition  *,  to  live  as  a  man  that  is  governed  by 
 Irduareshxceftopi-  God,  anc*  led  by  Reafon,  and  to  do  that  which  all  our  fa- 
 b.snon  tradeie  mo-  culties  were  made  for.  And  for  aufteritits,  I  have  pleaded 
 res.  Mittial. 
 
 I-icraci  d;ftum  eft,  Ferdirficile  eft  efie bonum.  Brufofa  All  Cicero's  Beo^s  de  Finib,  fh.w  the 
 mrtbtcjttefs  ofPleafwe  ia  cimparifon  if  Virtue* 
 
 for 
 
7k at  there  is  a  Life  of  Retribution  after  this.  1 1  g 
 
 for  none,  which  is  not  become  ncedfeUto  onr  own  prcfr- 
 vation  and  felicity:  As  a  Patient  will  endure  a  ftridfcdy 
 andcxercile,   and  blood-letting,  and  bitter  Phyiick   for  his 
 health:  It  is  not  any  articled  unprofitable  auikntics,  that  I 
 plead  fori  but  thofe  which  are  tor  our  good,  and  fit  us  for 
 our  duty,  and  keep  the  fleflifrbm  rebelling  ag in: ft  Rcaibn, 
 and  keep  Man  from  living  like  a  Ecait :  Even  left  than  ma- 
 ny of  the  Philofophcrs  pleadfon  and  he  that  ufeth  but  this 
 much  which  is  needful!,  will  finde  it  bothoppofed  as  unut- 
 terable by  the  World,  and  murmured  againft  by  his  futfering 
 and  difpleafld  Ffcflij  and  that  the  Soul  cannot  do  its  duty, 
 but  at  a  conliderable  coft  and  trouble  to  the  Body.    Though 
 there  may  be  an  evil  masked  and   cunningly  moderated , 
 which  men  call  Goodnefs,  which  may  be  had  at  a  cheaper 
 rate.  But  faith  Seneca  truly,  Non  eji  BomtM,  yeflimis  efe  me- 
 boron. 
 
 CHAP.  XIV. 
 That  there  is  a  Life  of  .Retribution  after  this. 
 
 TO  know  whether  there  be  a  Life  after  this,  for  men  J***     ColfoL    nd 
 n  ,  r>      -n.         .    •       •  *       Mamam ;  Cum  ztm- 
 
 to  receive  Rewards  or  Punifhments  m,  is  a  matter  pus  advenerk  cuo  fe 
 
 of  greateft  importance  to  Mankinde,  to  be  fully  re-  mundus  renovacurus, 
 
 folved  in :  upon  which  dependeth  our  Comforts,  and  our  —  omni    flagrante 
 
 Religion,  and  without  which  we  know  not  what  to  expedr,  ™*£Tl*ld  u™    gnc  ' 
 
 to  hope  for,  or  to  fear  •,  nor  what  to  intend  and  leek  after  difpX'o  lucct^arde* 
 
 through  our  lives,  nor  how  to  order  our  hearts  or  adri-  bit—  Nosquoqifx- 
 
 OllS.  hces  animal  &  a»cer- 
 
 This  therefore  I  (hall  inquire  into  by  the  help  of  Reafon  "arfortit*?  cum  D^o 
 
 i  vt  i-i  i  ii  ill  Villi ni    enc ,    jterum 
 
 and  Natural  evidence,  as  one  that  would  not  be  deceived  nor  jfta  moiiri  —  Fceli- 
 
 deceive,  in  fo  great  a  matter.     And  I  fhall  pafs  by  thofe  ar-  ccm    filium     tuum 
 
 guments  which  are  commonly  fetcht  from  the  Souls  imma-  Marcia,qui  iftafmor- 
 
 teriality  ,  and  independence  upon  matter ,  and  other  fuch  luus)  Jam  novic»'— 
 
 like,  which  are  commonly  to  be  found  in  Phyficks  and  Me- 
 
 taphyficks,  as  being  not  fuch  as  my  prefent  method  leadeth 
 
 me  to  •,  and  fhall  make  ufe  of  fuch  as  are  the  necelTary  con- 
 
 ftdtaries  of  the  certain  Truths  already  proved! 
 
 Objeft. 
 
120  lhat  there  is  a  life  of  Retribution  after  this. 
 
 Duae  font  vis,  dupK-       Objcdr.  But  whatever  Rationalities  way  be  drawn  from  the 
 
 ruS'c  *  ani'™"  divine  Attributes ,  fr>  frove  a  future  fiat e^  yet  it  defending 
 intium  :  jE^rtquffc  whoUy  on  the  Divine  Wil,  andthe  Divine  Will  leing  alfolutefy 
 vitiis  humanis  con-  /^^  we  can  have  no  rational  inducements  to  bring  us  to  any  fuffi- 
 
 tanoinarurc  j  &  libi-  aent  knowledge  of  it,  but  ly  a  clear  Revelation  of  the  Divine 
 dffiibus   fe    tiadide-  Wiu\ 
 
 quodda  u*  te  fS  ^.  Ts  the  Law  of  Nature  no  clear  Revelation  of  Gods 
 leclufum  a  confiiio  Wl1^  °r  is  it  a  Law  without  any  Rewards  or  Penalties? 
 Dcorum.    Qui  au-  It  depended  on  Gods  will,  whether  man  mould  behis£i£r 
 
 obliged  to  obey  him  .'  But  doth  it  follow  there- 
 cannot  be  proved  ?  By  making  him  a  Rational 
 and  fociable,  placed  among  occafiohsof  good  and 
 caglb>  fintqi  in  cor-  evil,  God  did  reveal  that  it  was  his  vvi!I  that  Man  mould 
 ponbis  hurr.anss  vi-  be   his  Subject,  and  obey  him/  One  a&iori  of  God  doth 
 
 irporibu 
 
 t*h  imcicerone  tup  lations.    And  though  hisxvillbe/rtfs  his  perfedtiQns  confiit 
 
 (':..     I. 
 
 not  with  falfhood  and  mutability.    If  in  freedom  you  include 
 
 \_indetermination~\  then  when  we  prove  the  determination 
 
 of  it  ad  unum ,  you  will  plead  no  longer  that  it  is   free* 
 
 no  more  than  it   is  yet  tree  whether   he  will  make   the 
 
 World. 
 
 Qui  rcae&  honeQc      £.  i.  I.  He  that  k  the  moft  Righteous  Governour  of  the 
 
 nard1  da  ViV£ndl  *  Worl^  ™abing  ajufi  difference  by  Rewards  and  Tmijhtents, 
 
 feccik,  ad^ftra^fa"  between  the  obedient  and  the  wicked,  which  yet  be  na^ethnot 
 
 cilcrevcitetur,  Men  m  x^n  life,  wiU  certainly  make  it  after  this  life:  But  Cod  is 
 
 qui  aut  immoderate,  the  moil  Right ecus  Govemovr  of  the  World,  making  ajuft  diffe- 
 
 auc      intempcranter  rence  ly  Rewards  and  Tunifhments,  between  the  obedient  and 
 
 ywKCucndcvm*  the  wic^d,  which  yet  he  maketh  not  inthis  life:  Therefore 
 
 he  will  m:<ke  it  after  this  life. 
 
 That  God']S  the  Governour  of  the  World  fin  a  proper  (enfe, 
 by  Laws  and  Moral  Government^  is  proved  :  And  that  he 
 i  is  Righteous,  is  contained  in  the  Perredions  of  his  Nature. 
 
 To  deny  either  of  theie  is  to  deny  him  to  be  God.  That  his 
 Laws  of  Nature  have  not  only  Precepts  of  Duty,  butfandti- 
 ons  of  Reward  and  Punimment,  is  alfo  proved  :  And  further 
 may  b:  thus.  i.  If  there  be  no  Rewards  or  Punifhments, 
 .there  is  no  Judgement  or  Execution :  But  there  is  Judgement 
 and  Execution:  for  they  are  parts  of  Government.  Ergo  — 
 
 z.  Without 
 
That  there  is  *  Life  of  Retribution  after  this.  1 1 1 
 
 2.  Without  Rewards  and  Puniflimeiits,  Precepts  would  be  ^^hJ£    *% 
 vain  to  fuch  as  us,  and  unefTectual  as  to  their  ends.  But  God  {     ^    ^^^^ 
 
 hath  not  made  his  Laws  in  vain, Ergo.  t    p^nas   fount.  Cfceri 
 
 Ob}.  Cover  noun   vfe  not  to  give    men   Rtn\:rch  for  their  pbUiet.  1.  de  Legfc 
 Oledience:  fuijed sntuft  obey  without  Reward.  Iropiis   api:d  inferos 
 
 Anfn\  It  is  not  thtNante  but  the  Thing  that  we  enquire  fum  poena:  praepirt- 
 cf;  Call  it  a  Benefit  if  you  had  rather  :  All  Government  is  tx.dccr.i.dc mvmt. 
 upheld  by  Rewards  and  Punifhment.  Reward  is  either  that 
 which  is  common  to  all  obcdiuit  Subjects,  or  fuch  as  is  fpc- 
 cially  proper  to  fome :    All  fubjects  that  are  faithtull,  have 
 title  to  protection,  and  approbation,  and  jumfication  againlt 
 allfalfc  accusations  >  and  to  their  mare    ill  that  peace  and 
 felicity  of  the  Common-wealth,   which  is  the  end  of  the  S^  ^bct®^c  nf™ 
 Government :  #And  fome  Commonwealths  having  far  greater  ^u^0^    clctYm 
 felicities  than  others,  accordingly  the  Subjects  of  them  have  f0„m  fc\^% 
 their  right  and  part :  And  this  is  the  eomnion  reward  ox  be-  Cicero  faith,    that 
 nefit  of  obedience  and  fidelity.  Befides  which,  fome  great  ex-  their  norfbipping  of 
 ploits  are  ufuafly  rewarded  with  fome  fpecial  frtmiuvn.  In  £^c sJfl* ?;«" [ 
 humane  Kingdoms  as  fuch,  the  End  rs  no  higher  than  the  ^  An]mj  omniuti 
 Beginning :  Temporal  Governours  give  but  temporal  Re-  funt  immortales,  fed 
 wards :  The  felicities  of  the  Kingdom,  which  are  the  ends  of  Bonorum  Divini.  c\- 
 Government,  as  they  are  from  Man  are  but  temporal  \  and  cer'  z'  *e  u£b* 
 our  mare  in  them  is  all  our  Reward  from  men  :  But  the 
 original  and  end  of  the  Kingdom  of  God  are  higher,  and  of 
 further  profpect :  The  benefits  of  fidelity  are  greater,  a6  (hall 
 be  further  proved.  aw.*—-  n.-rtr«  •,;. 
 
 But  let  it  be  noted,  that  this  Objection  faith  nothing  hi  Divinz  acq;  zter- 
 againit  a  life  of  Punifontent.  Governours  never  leave  their  nx  videmnr,  &  ex 
 Precepts  without  thisianction.  And  he  that  believeth  future  hominum    vita    ad 
 
 Punifhment,  will  eafily  believe  a  future  Reward.  ?C%Zn[tn^T 
 
 _  .  '  .  i      i       -n  ,  •-.  ii  ianaimoniamq;    mi- 
 
 Let  it  alio  be  noted,  that  Paternal  Government  hath  ever-      are#  ldem 
 
 mote  Rewards  in  theftrict.fi:  Ccnfe-<>  that  is,  a  fpecial  favour  Deorum  provident* 
 
 and  kindnels  Chewed  to  the  Childe  that  is  fpecially  obedient  •,  M-ndus  adminiftra- 
 
 and  fo  the  reft  according  to  their  meafures.  But  the  Kingdom  <ur>  ^mq;  conf«- 
 
 of  God  isAFATERNALLK  ING  V  0  M  as  is  proved.  ^  gSn  uairerft, 
 
 That  God  will  make  in  his  Retributions  a  jvft  difference  be-  terumccuraringiilis, 
 
 tween  the  good  and  bad,  is  proved  from  his  Juftice  in  Go-  cicer.i*deDivuut. 
 
 vernnaent :  If  his  Laws  make  no  difference,-  then  men  are 
 
 left  at  liberty  to  keep  or  break  them,  nor  can  it  rationally 
 
 be  expected  that  they  fhould  be  kept :  Nor  could  he  be  faid 
 
 R  Co 
 
j  2  2  lhai  there  is  a  life  of  Retribution  after  this. 
 
 fbmuch  as  to  love  or  approve ,  or  jujhfie  the  obedient  more 
 Perfuafara  hoc  fit  a  than  the  rebellious  :  But  fo  unholy  a  Nature,  and  ib  indirfe- 
 principio  hommibus,  reut  between  fin  and  duty,  and  To  unwife  and  unjuil  in  so- 
 
 Dominos  eflc  omni-  venijng   js  not  to  bs  called  Go</.    Either  he  juftly  dirlerenceth, 
 
 atn  rerun  ac  mode-  o >                                                                'J                       •> 
 
 ratores   Dcos :  eaqi  or  he  doth  not  Govern. 
 
 qu3e  geramur,  torn m  That  God  maketh  not  afufficient  differencing  Rctribu- 
 
 geridicionc  acq;  nu-  tion 'ijffiw  life,  is  the  complaint  offome,  and  the  confeilion 
 
 mine  ._  EcqualM  of  almort  ajj  the  World  .  The  bad  are  commoniy  thegreateft, 
 
 ffln  fctoSES  and  the  Lordsand  Opprcffors  of  the  J  u  it :  The  Jurks,  the 
 
 qua  mentc,  qua  pie-  T^ariarians,  the  Mofcoiites,  the  ?erfians,  the  Mogul],  and  more 
 
 tax    colat    Rel.gia-  {Tlch  brutiih  Monarchs,  who  ufe  the  people  as  the  Haves  of 
 
 ncm,  intueri ,  •  Pio-  ^-^  p^  ancj  j^  do  take  up  the  far  greateft  part  of  the 
 
 habere  ratioa^^  Earth.    Few  places  are  ib  good,  where  Goodnels   expofeth 
 
 mo  de  Ug,  *•  not  men  to  fofferingSj  from  the  rabble  of  the  vulgar,  if  not 
 
 from  the  Governours  ■>  (landers  and  abufes  are  the  common 
 
 M  lot  ofthofe  that  will  differ  from  the  carnal,  wilde,  rebellious 
 
 Rout.    Ana*  poverty,  pam,  iickneis,  and  death,do  come  alike 
 
 to  all.   The  fenilial,  that  have  wit  enough,  (o  far  to  bridle 
 
 their  luits,  as  to  preferve  their  health,  do  ufually  live- longer 
 
 than  more  obedient  men  :   And  they  deny  themfelves  none 
 
 ofthofe  rlefhly  pleafures,  which  the  obedient  do  continually 
 
 abftain  from. 
 
 Obj.  But  do  you  not  ordinarily  fay ,  that  Vice  bringeth  its 
 funijlmient  with  it  in  its  natural  ejftfts .?  and  Obedience  its 
 Reward?  Is  not  the  life  oc a  Glutton  and  Drunkard  punijhed 
 by  poverty,  and  jhdme,  and  ?  And  is  not  Qodlinefs  a. 
 
 fleafure  in  it  fdf  ?  If  it  be  our  high cji  end  and  haptinefs  to 
 love  God  and  pleafe  hint ,  then  f -re  the  beginnings  of  it  here, 
 mujl  have  more  good,  than  all  the  flea  f.res  of  On  ?  andfo  God 
 wakfth  a  fufficient  difference  here. 
 
 Anfw.  Some  Vices  that  are  fottifhly  managed,  do  bring 
 poverty,  (hame  and  iickneis :  bit  that  may  eahly  be  avoided 
 by  a  vicious  wit :  Gluttony  and  drunkennefs  may  fall  fhort 
 of  fickneiles.  Fornication  and  adultery  and  inceit  may  be 
 managed  with  greater  craft.  .  Pride  and  ambition  may  at- 
 tain dominion  and*  wealth  :  Theft  may  be  hid,  and  cheating 
 and  fraud  may  make  men  rich,  and  free  them  from  the  pinch- 
 ing wants  ,  and  cares,  and  the  temptations  to  difcontent 
 and  contention ,  of  the  poor.  Malice  may  delight;  it  fclf 
 in  fecret  revenges,  in  poyfonings,  murderings,  and  fuch  like, 
 
 with- 
 
7h«1  there  is  a  life  of  Retribution  after  this.  I  23 
 
 out  any  worldly  hurt  to  the  tranfgrcflbur.  A  Tilnii'^ 
 aJVrfd,  tiC*hgrfA-i%  Vomit  urn,  a  Conimodut,  a  Helio^abaluf, 
 a  SardanapdiK,  may  be  on  the  Throne,  whin  a  Socrates,  a 
 Seneca,  a  a  C^rc,  a  Vemoftbenes  is  put  to  death  5  yea, 
 
 when  ffaulot  Pet&>  an  Tgrttit'tut^  a  Cyprian,  art  (acrififced  to 
 •their  bloody  rage. 
 
 Yet  it  is  true,  that  all  this  while  they  want  the  dignity 
 and  comfort  of-the  Juft:  But  while  they  value  it  not,  and 
 •:>r  the  want  of  it ,  they  take  it  not  for  a  punimmenr, 
 but  choofe  it .  .ity. 
 
 And  as  for  the  prefent  Rewards  of  Virtue,  to  fpeak  impar- 
 tially, I  verily  think  that  if  there  were  no  life  to  come,  Virtue 
 and  Holinefs  were  rationally  more  eligible  :  But  that  is  much 
 becaufe  God  is  an  End  above  our  felves  !  And  for  our  own  cm- 
 tent,  in  many,  Holinefs  would  give  the  minde  more  pleafure, 
 than  all  rlefhly  pleafure,  and  worldly  greatnefs  could  coun- 
 tcrpoiie.    But  with  many  others,  whole  afflictions  are  very 
 heavy ,  and  pains  and  poverty  very  great ,    and  who  arc 
 grievoufly  tormented  by  cruel  perfecutorsi  and  perhaps  a 
 Melancholy  conftitution  may  forbid  them  much  delight,  it 
 is  hard  to  fay  ,  that  if  they  durit  let  loofe  themfelves  to  all 
 iin ,  which  maketh  for  their  flefhly  intereft  ,  their  Pleafure 
 would  not  be  much  greater.     While  the  Soul  is  in  flefh,  it 
 unavoidably  partaketh  of  the  pain  or  pleafure  of  the  flefh ; 
 Therefore  the  torment  of  the  Stone,  or  Strangury,  or  of  a 
 Rack  or  Strappado  will  reach  the  Soul :  And  the  operations 
 of  the  Soul  being  in  and  by  the  body,  a  tormented  body  will 
 hinder  thofe  Contemplations  which  mould  feed  our  Joy,  and 
 alio  hinder  the  Joy  of  thofe  Contemplations.     Moft  Chri- 
 ftians  enjoy  little  comfort  in  Holinefs,  through  the  very  cares 
 of  this  life,  and  the  weaknefs  of  Grace,  and  power  of  Cor- 
 ruptions, and  doubts  and  fears    which  do   attend  them: 
 Much  lets  would  they  have  much  comfort,  if  they  were  here 
 tormented,  and  miferable  in  body,  and  had  no  hope  of  ano- 
 ther life.     In  fome  fenfe  we  may  fay,  that  Heaven  is  begun 
 on  Earth ,  becaufe  Holinefs  is  begun  :  But  the  Heaven  on 
 Earth  is  the  hope  and  reflection  of  the  Heaven  indeed,  and 
 is  loon  gone  if  that  be  gone,  as  the  light  here  ceafeth  when 
 the  Sun  is  fet.     God  feen  and  loved  in  a  glafs  doth  more  dif- 
 fer as  to  us  from  God  as  feen  and  loved  m  the  intuition  of 
 
 R  2  his 
 
124  T^at  %^en  *  a  Ltfe  cfRetr^ntian  afer  this. 
 
 his  Glory,  than  the  heart  of  man  is  now  able  to  conceive. 
 The  difference  may  be  well  called  fpecifical  as  to  our  actions, 
 yea  tranicendently  fuch.  Let  any  man  in  torment  without 
 any  hope  of  Heaven  be  Judge. 
 
 And  though  Honefty  without  the  Pleafure  and  Comforts 
 of  it,  be  mil  better  and  more  eligible,  yet  while  mans  Rea- 
 fon  and  Virtue  is  fo  weaK,  and  his  fenfe  and  appetite  fo 
 ftrong,  and  his  body  hath  lb  much  power  upon  his  minde, 
 it  is  very  few  that  the  meer  Love  of  Virtue  would  prevail 
 with,  if  that  Virtue  were  never  to  come  to  a  higher  degree 
 than  this. 
 
 It  is  undoubtedly  true,  that  the  Delights  of  Holinefs,  are 
 incomparably  more  defireable,  as  we  have  them  in  this  life*, 
 than  Kingdoms  and  all  the  plcafures  of  the  flefh  :  But  that  is 
 principally  becaufe  that  this  life  is  the  paiTage  to  a  better, 
 and  hath  relation  to  fo  glorious  a  reward  :  The  leaft  fore- 
 thought of  future  BlelTedneis,  may  weigh  down  all  the  riches 
 and  pleafures  of  the  World.  But  take  away  the  refpedfc  to  the 
 life  to  come,and  weak  man  would  meet  with  no  fuch  comforts. 
 
 It  is  true  alio,  that  Virtue  and  Piety  is  mod  defirable  even 
 for  it  felf:  But  that  isefpecially  as  it  will  be  it  felf  indeed, 
 in  a  life  of  fuller  prUVxion  than  this :  For  here  it  is  fo  weak, 
 and  clogged  with  fo  many  corruptions,  and  infirmities,  that 
 the  comfort  of  it  is  little  perceived  :  But  as  a  Childe  in  infancy 
 hath  lefs  pleafure  than  a  Bruite,  for  all  his  Realon ;  and  as 
 young  Scholars  for  a  time,  do  meet  with  more  trouble  than 
 pleafure  in  their  Learning,  and  half-witted  Artiits  are  oft 
 more  incommodious  than  none  >  and  no  one  would  much 
 feek  after  Arts  or  Learning  for  all  its  excellency,  if  they  had 
 not  hopes  to  afcend  above  that  troublefome  (mattering  de- 
 gree :  Even  fo  in  the  prefent  Cafe,  though  the  leaft  Virtue 
 be  in  it  (elf  more  valuable  than  all  fenfual  pleafure,  yet  cOn- 
 ildered  as  Good,  to  «*,  we  fhould  never  be  able  to  preferre  it, 
 if  we  had  not  hopes  of  a  higher  meafure,  than  moft  of  the 
 truly  virtuous  and  obedient,  do  here  attain. 
 
 Either  it  is  flefhly,  worldly  pleafure,  or  it  is  the  pleafing 
 and  enjoying  of  God  in  Holinefs  and  Love,  which  is  Mans 
 ultimate  end.  If  it  be  the  former,  then  certainly  the  feniual 
 and  wicked  are  in  a  better  condition  than  the  obedient : 
 For  they  have  much  more  of  that  kinde  of  delight  \  while 
 
 the 
 
7  bat  there  js  a  life  ef  Retribution  after  this.  1 2  5 
 
 the  belt  arc  ofi  tormented  and  perfecuted  by  their  cru  <■&  ingene- 
 
 fic  be  tKLittir,  then  it  js  fur$  to  be  enjoyed  hereafter,  JJ!Jjfv  i*  J 
 s  have  hcj  til  a  rneafure,  and  alio  finde  that  bis  cum    coj^ibui 
 
 all  theVirtuc  and  Holinefs  of  this  life,  confifteth  much  more  vci  ^cnus  vcl  flirps 
 . /;>v,  mdfetkjngi  than  in  delightful!  enjoying:  And  our  appeilari  poceft.  *i- 
 Vefcbts  arc  tor  the  molt  part,  thedfcdts  offltov,  of  what  ctT9l*d** 
 we  ilvall  poifefs  hereafter, more  than  of  theienfeofour] 
 lent  happii 
 
 There  is  no  righteous  Governour  on  Earth,  that  will  ft- 
 U  (if  he  can hclf  \t)  his  difobedient  Subjects  to  pcrftcute  3ei'TJr°3c,'cm, 
 that  moil  carefully  obey  him,  and  to  make  them  ^1(j  Cxfarem indi- 
 common  fcoro,  and  to  impnfon  them,  torment  them,  burn  narcc  viftoria,  Cato 
 them  at  Stakes,  or  banifh  them,  and  then  fay,  That  their  obe-  diccbat,  in  rebus  Di- 
 dience  is  in  its  own  nature  fo  much  better  than  difobedience,  ,VjftlS  multum  c(jj  ca* 
 
 •        •     «  1  1         r  ■     r  tr         t     •  i  i        '-  llCHllS  ;     quod    Pom- 
 
 that  it  is  Reward  enough  of  it  (elf.     It  is  not  the  work  or  peio  prater  jus  agen-' 
 
 a  RuLr  only  to  fee  that  no  man  be  a  lofer  by  him  or  his  tifuiflenc  omnia  piof 
 
 fcrvice  in  point  of  commutative  Jufticei  but  to  fee  that  by  *Pera  ;  caufam    rci- 
 
 diftributive  Juftice  fuch  a  difference  be  made  between  the  j^^^^^ 
 
 obedient  and  difobedient ,  as  the  difference  of  their  actions  'y/lcatont*  * 
 
 do  require,  in  order  to  the  ends  of  Government.    Juftice 
 
 giveth  every  one  his  due.    Mercy  it-  felf  when  it  remitteth 
 
 a  penalty ,  doth  it  for  the  fame  ends,  and  upon  fuch  rca- 
 
 fonable  confederations  of  repentance,  confeflion,  fatisfadtion, 
 
 reparation,  (according  to  power  )  that  it  may  be  called  a 
 
 Jujt  Mercy:  God  is  fuch  a  Lover  of  Holinefs,  that  he  will 
 
 in  his  Government  wanifejl  that  Love  i  and  fuch  a  hater  of 
 
 lmthat  he  wiWfigmfie  his  hatred  of  it  to  the  finner. 
 
 Moreover,  the  Body  it  felf  is  part  of  the  Man,  and  that 
 part  which  hath  no  fmall  intereft  in  the  fin:  It  feemcth  ^^^  ^™ 
 therefore  unjuft  that  the  Bodies  and  fcnfitivt  powers  ot  the  ini.iflum  efTc  "'ted 
 difobedient  mould  have  all  kinde  of  pleafures,  and  the  Bo-  plane  juftiffimum  : 
 dies  and  fcufe  of  the  obedient  have  the  pain  ofFafting,  felf-  Necei  fimilius  inve* 
 denyal,  perfecutions ,  cruelties,  and  no  further  Judgement  niri  pofle  q?rc4u*h,» 
 
 „  f   r  1  D    .     1     1  JO  qUam    qui  ]nter  nos 
 
 to  make  a  more  equal  Retribution.  juftiflimui    eft,    fti 
 
 In  a  word,  I  think  there  are  few  that  compare  the  lire  of  Timet, 
 an  Emperour  of  7/<rfy>,  or  Jartary,  or  any  wicked  fenfual 
 Worldling,  with  the  life  of  many  a  thoufand  perfecuted 
 and  tormented  Saints,  but  will  confefs,  that  no  Drttribu- 
 tive  Juflice  doth  make  in  this  life,  fo  fufrkient  a  difference, 
 as  may  make  men  know  the  Juftice  of  the  Governour,  the 
 
 R  3       .  deli  re- 
 
j  2  5  That  there  k  a  Life  of  Retribution  after  this. 
 
 Hiwliki  *  Chr'ifl'M  defirablenefs  of  a  holy  itate,  or  the  danger  of  the  contrary  : 
 ww /Wo/Anaxago-  it  was  the  o  jkrvation  of  this  that  made  molt  of  the  Atheilts 
 rMk  in  Lacrt.  p.-8f.  0[{\v:  WOrld  think,  that  there  was  no  God,  or  that  he  ex- 
 Hic  non  moo  gene-  ercj^j  m0ral  Government  over  men  :  and  that  made  even 
 us  gloria  &  opiix.sj     ,  , 
 
 vcrumanimi  qjoquc  the  innocent  often  to  ftagger,  and  tempted  them  to  think 
 magnitudlnc  clarifli-  their  labours  and  furlerings  were  all  in  vain,  till  they  look'd 
 mus  fuk:    Quippe  before  them  to  the  end. 
 
 qui  univerfum  pam-       And  ifGod,s  ,  ft.  k  n        fufficient  difference  here, 
 
 monium  1ms    iponrc  J  *"  .  .| 
 
 conccflk.  Quo  cum  ltis  certain  that  there  is  another  lite  where  he  will  do  it  •,  be- 
 ab  eis  infimularctur  caufeelfe  he  mould  not  be  juit,  his  Laws  would  be  delufory, 
 negligently,  Q^d  and  his  Government  would  be  defective,  and  fuccefsful  only 
 ergo    inquit,  nonnc   by  deccjt< 
 
 vos  ifta  curatis  ?  De-      ^  „..  .   .  .         ,        . '_      . 
 
 indeabeis  profeftus,  ^7-  God  is  not  obliged  to  do  Juiticc  to  men  any  more 
 ad  fpeculandum  re-  cc  than  to  any  other  creatures :  he  furlcreth  the  Dog  to  kill 
 rum  naturam fe  con-  "  the  Hare,  the  Deer,  and  innocent  Sheep-,  the  Kire  to  kill 
 &Ut,dv  t&  omnino  "  tllc  harmlds  Dovcs  and  Chickens ;  the  ravenous  Birds,  and 
 neelteen*  f  adco  ut  u  B-afts,  and  Fifties,  to  devour  and  live  upon  the  refU  and 
 euidam  felta  compel-  "  Man  upon  all  :  and  he  is  not  bound  to  do  them  Jultice. 
 lanti,  Nuilane  tibi  Anfw.  The  Bruits  are  no  fubjedrs  capable  of  moral Gover n- 
 Patriae  cura  eft  ?  dr-  men%i  ancf  confequently  of  Trcfriety,  of  Right  or  of  Wrong. 
 tdscuraeftJ&V^"  God  that  made  them  uncapable  of  Government ,  thereby  de- 
 dem  (ummaj  digicum  clared  that  he  intended  them  not  for  it.  Let  no  man  here  play 
 in  ccelum  intendens.  with  ambiguities,  and  fay,  that  God  gov  :rnetk  all  the  creatures. 
 Bene  merenti,   bene  ^he  worj  r  Government  1  is  taken  equivocally,  when  it  is 
 
 remipar  IrtuPlaT  aPPlied  t0  a ^cad or  bmitllh  fubJed> a  Sh;P>  a ^^  a  Horfe, 
 Ta;c6>flt^M  £y*.$6i  a  Dog  >  anc(  meaneth  not  the  fame  thing  which  we  difcourfe 
 <noiH}d\&amCleobuli.  of.  It  is  Moral  Government  by  Laws  and  Judgment  which 
 Vhocilldis.  m/;  x.**h  we  treat  of.  When  God  had  made  Man  a  Governable  Crea- 
 iu    %&m     «r«Pw  tu      h    thcreb     declared  his  will  to  be  himfelf  his  Gover- 
 
 170V.   65"    V>1  nOVlCe.  '  I  »'  i      •         it       i  ii-  1  ^       i  ii 
 
 Qui  Kidignum    ho-  nour>  which  is  all  the  obligation  that  God  is  capable  or,  as 
 
 nore  arficiunt,  ftul-  to  actions  ad  extra.      He  therefore  that  made  the  rational 
 
 tici*  opinionem  ha-   world  his  Kingdom,  did  thereby  engage  himfelf  to  govern 
 
 car,   ttf.  them  in  Juitice  :  there  is  therefore  no  companion  between 
 
 the  cafe  of  men  and  bruits,  who  never  were  fubjeZs,  but 
 
 utenfils  in  his  Kingdom. 
 
 £.2.11.  If  there  were  no  retribution  in  the  life  to  come,  the 
 
 fecret  fins  and  duties  of  the  heart  arid  life  would  be  under  no 
 
 fufficient  Government.  But  the  fecret  fins  and  duties  of  the  heart 
 
 and  life  are  under  a  fufficient  Government :  therefore  there  if 
 
 a  Retribution  in  the  life  to  come. 
 
 This 
 
Ihat  there  is  a  Life  cf  Retribution  after  this.  127 
 
 This  Argument  is  a  particular  ir.(hnce,  to  clear  the  u  fmer  Q*»"»  largiumur  in. 
 leral  Argument.  The  Major  is  proved  by  experience  \  the  d,^;fca  <"*  d'Rn* 
 
 P    r  11,,  r  fionfcin       debebanr, 
 
 Heart  isthe  Fountain  ot  Good  and  Evil,  nun  cannot  leeit,  trjt  commitumt  ab- 
 
 ;  therefore  prcterrfkth  not  togovcirn  it,  cVr  make  Laws  furda*  nam&ipfija- 
 
 I     it  >  if  the}  1    mid  he-all  in  vain.     The  heart  may  fturam  ficiunt,  &in 
 
 .  sees 
 
 tnvemunts,  and  dtlircs  01  I  real  nvMutdcr.  iiic6Lt,*Adi«ltciy,  panCj  naler,£  Vitio. 
 
 1"  tud,  Ofprefl.on,  and  all  the  Vil  I  any  in  the  worltlj  anJno  1  dhatfr.ato- 
 
 man  can  know  01  punifliit:   and  God  doth  not  Jo  it  ordi-  t0*!*- 
 
 1    1  ly  in  this  lire,  with  any  fufficient  act  of  lultice.     Sealfo  s<.!t  ^™  eft  e*. 
 
 all  thole  uns  which  men  arc  but  able  to  hide,  aslecret  Mur-  cflcmisfcita  Cnt  in 
 
 der$, Trealbns,  Revenue,  Slanders,  Fraud,  eke.  doelcape  all  popwiorwn  inftftuiis, 
 
 punifhment  from  man*.  And  God  hath  no  obfervable  ordinary  a"t  legib:  $.  i-tiamnc 
 
 lie  ofoutward  lultice  in  this  world,  but  what  he  exer-  fi  °^uf  (in*  Jyrann°; 
 
 iii  ,    1  1  i  1    1       r  1  rum  lege*,  11    ?o  illi 
 
 cnetn  by  men,  ( though  extraordinarily  he  fomctimc  other-  Aihcm leges  impo- 
 wiie  interpofe. }  And  how  ealieand  ordinary  it  is  forfubtil  nere  voluiilcm  ?auc 
 men  to  do  much  wickedncls,  and  never  be  difeovcred,  needs  fi  «tm<*  Athemtufet 
 r.  The  like  we  may  lav  infomc  meafure  ofthofe  <*eleaarernur  tyran- 
 j .  iTtf  *  :us  ot  hart  and  lire,  which  have  neither  reward  nor  jdcrcoh?  leges  juftc 
 notice  in  this  hfe",  and  if  obfer%ed,  are  ufually  turned  into  habercmur?  Nihilo 
 matter* of  reproach.  credo    magi*     ilia 
 
 Minor  needeth  no  more  proof,  when  we  have  proved  qua.m  intcrrex  noftcr 
 already  that  God  is  our  Govemour :    It  is  certain,  that  the     em  vcl]cc  cjvium> 
 i.eret  a<fts  of  heart  and' life  art  as  much*  undtr  his  govern-  indicia  caufr,  impunc 
 ot  as  the  open,  and  therefore  (hall  have  equal  retribution.  poflcr,  occidcre.    Eft 
 $  3.  III.  If  there  were  no  life  ofretril  tn]xti   »mm  1S  cf° 
 
 fimiftbe  Great  ones  and  Idlers  of  thi  world,  tbers,  ^    LkL,    &c. 
 
 thai  }gth  covld  ntak$  their  fart  good,  mo  cic.deleg.t.-p.tif] 
 
 Efficient  J  tice.     But  the  fins  even,  oft)  I  Idem  undine  in  in. 
 
 r Efficient  ivftree :  therefore ikei  button  fa-num  defcenfus  eft; 
 
 .  tiis-  rmagoras    r9 
 
 __,    'v  "  •  ,        ,  ^.      r        r  ,,  ,      f,       one  thai  lamented  that 
 
 The  Major  is  clear  by  experience,:   The  im  le  bo-  hemufl  dieinaftwge 
 
 rereigns  of  the  earth  are  rarely  under  (u flic  n  this  country,     tun,  in 
 
 life      If  there  were  no  punifliment  hereafter,  what  jultice  Ana»g, 
 
 Id  be  done  upon  a  clnnnrlan\  zB^pzet^  ^Mdhuined,  a 
 Vm)fw$i  *n  Alexander,  a  Cdfar,  a  Miring  a  S  rtc- 
 
 rilii,  and  many  hundred  fucb,  tor  ail  the  innocent  blond 
 which  they  have  dud,  for  their  pride  an]  felf-exalting. 
 Whatj'jilice  would  be  done  on  Kir  EanperOurs,  and 
 
 States,  that  have  noiie  above  them,  cir  lu firs  and  fit- 
 
 thin 
 
128  That  there  is  a  Life  of  Retribution  after  thk. 
 
 NaeilUfclfi  Tunc  qui  thine(s,  their  intemperance  and  fenfuality,  their  opprellion 
 
 r:cVCrficxlKftantS"  vo "  and  cmdt^  *  l  know  th?lt  God  doth  fomcti^es  Puni(n  them 
 lumem&  ptimU  hY  Rebels,  or  by  other  Princes,  or^  by  fickncfs  in  this  life: 
 vircuciF.  sa'itfl.  but  that  is  no  ordinary  courfe  of  juitice,  and  therefore  not 
 Ut  ex  barba  <apillos  fuiHcient  to  its  ends :  Ordinarily  all  things  here  come  alike  to 
 detonjbs  negligimus;  ^   Anj  wfa  j^gj^  wou|c|  bg  dorie  up0ll  my  R&fa  QY  Rq^ 
 
 maAgrefTurT,  *quo  bers  that  are  but  ftrong  enough  to  bear  it  out.?.  Or  uPo:i  anv 
 rcccptaculura  -fuiim  that  raife  unrighteous  Wars,  and  brim,  and  murder, 'and  dc- 
 confei-acur5'ignisillud  ihoy  Countries  and  Cities,  a»d  are  worle  than  plagues  to  all 
 exurat,  an  ferae  di-  p}aces  where  they  come,  and  worfc  than  mad  dogs  and  bears 
 S££  nonmeagis  toothers?  If  they  do  but  conquer,  initead  of  ouuiftment  for 
 puwtad  fe  pertincre,  all  this  villany,  they  go  away  here  witn  wealth  and  glory. 
 <juam  fecundinas  ad       The  Minor  is  paft  qucftion:  Therefore  certainly  there  is  an- 
 eaitum       infantem.  other  life,  where  conquering,  rewarded,  profpering,  domi- 
 Maximum'eft  argu-  neering  fin  ihall  have  its  proper  punifhment. 
 mentum  naturam  ip-        $•  4.  IV.  If  Godrule  not  man  by  the  hopes  andfears  of  certain 
 fam    de  immortali-  Good  and  "Evil  hereafter,  he  ruleth  him  not  according;  to  his 
 *ate   animomm   ta-  Mature  :   But  God  doth  rule  man  according  to  his  Nature  : 
 cite   judicaie,   quod  £ 
 
 maxime  quidem3qux  The  Minor  needeth  no  proof:  The  Major  is  proved  by 
 poft  mortem  fucura  experience :  The  nature  of  man  is  to  be  molt  moved  with 
 i"ant.  c/c:  the  hopes  and  fears  of  Good  and  Evil  after  death  :  Other  wife 
 
 Cum  natura ■  c*^s  death  it  felt"  would  comparatively  item  nothing  to  us.  No 
 adpft^mjobmho-  other  creature  hath  fuch  hopes  and  fears :  If  you  ask,  howl 
 minem  eiexit,  &  ad  can  tell  that  >  I  anfwer,  as  I  can  tell  that  a  Tree  doth  not  hear, 
 cceli  quafi  cognatio-  and  a  Stone  doth  not  feel  or  fee,  becaufe  there  is  no  appea- 
 ls .domicih^  p£"  ranee  of  fuch  a  fenfe,  whofe  nature  is  to  make  it  felf  manifeft 
 citavit!  Turn  fperiem  by  its  evidences  where  it  is  :  Bruits  fhew  a  fear  of  death,  and 
 ira  formavit  oris,  ut  love  of  life,  but  of  nothing  further  ;  of  which  there  is  evidence 
 in  ca  penitus  recon-  enough  to  quiet  a  mind  that  feeketh  after  truth,  though  not 
 .ditos  mores  effinge-  t0  fi}ence  a  prating  caviller.  This  will  be  further  improved 
 r«.  Clc.  1.  de  le?jb.     m^  fhat  whichfollowcth. 
 
 5^.  5.  V.  If  the  world  cannot  be  governed  according  to  its 
 nature,  and  God's  Laws,  without  the  hopes  andfears  of  Good 
 and  Evil  after  death ,  then  the  objects  of  fuch  hopes  and  fears 
 it  certain  truth.  But  the  Antecedent  is  true:  Therefore fo  is 
 ihe  Consequent. 
 
 That  the  nature  of  man  requireth  a  Moral  Government, 
 and  not  only  a  Phyiical  motion,  is  already  proved.  Phyfical 
 motion  only  determineth  the  agent  to  ad,  and  produceth 
 
 the 
 
That  there  is  a  Life  of  Retribution  after  this*.  1 29 
 
 \\\Z*&  it  &\f  quoad eventvw.     Moral  Government  doth  infti-   Pifo  In  Cic.  de  fin. 
 turetorthefubjecra^inw^f^;,  &habendi,  and  judgeth  \'f\*  ^^'$1 
 him  accordingly.     If  tbexe  Wt«e  no  Government  b  it  Phy-  ft^e    L0^     faitb, 
 if  cad  motion,  there  were  no  dtlixym  in  the  world,  neither  Quibus  camum  prac- 
 off.cii,j>r£»iii  vtlfixnd^v^ljwfcffideHdi^  zc!  injuria:  no  right  ftac  Menus  cxcellcns 
 vrong.     ForPhyfical  motion  doth  equally  produce  the  P**?**^  ^^ 
 act  in  per  jury,  murder,  treaibn,  adultery,  as  in  good  deeds:  £5£^5#  £)  *fe 
 and  it  never  produccth  an  act  winch  eventually  never  is:  perfection  of  tbt  Mind 
 Therefore  there  mould  be  nothing  a  Duty  but  what  cometh  utbt  pcrfcftiMefthc 
 to  pais,  if  PhyGcal  motjon  were  all  the  Government.    Go-  Man. 
 vernmenr  then  there  muft  be-,  and  what  God  requireth  or  all 
 by  nature  I  have  (hewed  before.    Now  that  there  is  a  moral 
 impoflibility  of  the  performance  of  this  in  any  fmcenty,  {'0  as 
 to  intimate  any  laudible  Government  of  the  world,  I  fhall 
 further  prove. 
 
 1.  If  according  to  the  prefent  temper  of  man,  there  be  no 
 7W0ti^5,which  would  ever  prove  (urricient  to  rclift  all  the  tem- 
 ptations of  this  life,  to  keep  us  in  true  obedience  and  love 
 to  God,  unto  the  end,  without  the  hopes  and  fears  of  Good 
 and  Evil  after  death ;  then  cannot  the  world  be  governed 
 according  to  God's  Laws,  without  fuch  hopes  and  fears  of 
 futurity.  But  the  Antecedent  is  true  :  Ergo,  fo  is  the  con  - 
 fequent. 
 
 If  God  had  prcfenbed  man  acourfe  of  duty  in  his  Law's,  Ex  ;pfa  vita  difcedi- 
 (astoobey  and  love  him  upon  terms  of  fleftily  flittering,)  and  mu  ranquamcsji©- 
 had  not  given  man  fuch  motives  as  might  rationally  prevail  ^XmoT  Commo* 
 for  the  performance  ^  his  Laws  had  been  all  in  vain.    He  that  ran(ii  cnim  nobis  na- 
 hath  made  Holinefs  our  indifpcntiblc  duty,  hath  certainly  left  tura      divcrforium, 
 us  motives  and  rational  helps  to  perform  it.    But  To  many  and  non   babitandi    do- 
 great  are  the  temptations  of  this  life,  and  fo  ftrong  is  our  fenfe,  ™m  ^!t"    Uc'  " 
 and  Co  great  are  the  furTerings  of  the  obedient,  that  in  this  our 
 imperfection  we  could  never  go  through  them,  without  the 
 motives  which  are  fetch'd  from  another  life.     1.  It  would 
 weaken  the  hands  of  the  Mr,  as  to  their  duty,  it  would  em- 
 bolden them  to  fin,  it  would  give  victory  to  all  ftrong  tem- 
 ptations.   Let  every  Reader  but  confult  with  his  own  foul, 
 and  (  though  it  be  granted  that  vixtucfiould  be  chofen  for  its 
 own  fake,  how  dear  foever  it  may  coil,  yet)  let  him  with- 
 out lying  fay,  what  he  thinketh  he  mould  be  and  do  in  cafe 
 oftemptations,ifheknewthat  he  had  no  life  to  live  but  this. 
 
 S  lam 
 
!  ^o  That  there  k  a  Life  of  Retribution  after  this. 
 
 Atquc  haud  felo  an  I  am  not  fure,  but  I  will  freely  confefs  what  I  think  moft 
 piecateadverfusDcos  that  now  are  honeft  would  be  and  do.     Firft,  They   would 
 
 &blfoa«asdCShumri  obferve  how  little  difference  God  maketh  between  the  obe- 
 frenerls  &  una  excel-  dient  and  difobedient  in  his  providence,  and  how  ordina- 
 lemiflima  virtus  ju-  rily  his  prefent  judgements  are  not  much  to  be  feared.  And 
 ftjtia  collatur.  cic.di  hence  they  would  think,  that  he  maketh  no  great  matter  of 
 Wat.  Deor.  p.  4.         j^  w}iat  tkev  eitner  are  0r  d0 :    and  fo  their  very  Iqve  of 
 
 Virtue  would  be  much  debilitated  :  Nay,  the  fufferings  of  the 
 Piccas  eft  fundamen-  virtuous  would  tempt  them  to  think,  that  it  is  no  very  de- 
 turn  oonnium  virtu-  firable  way  :  and  though  itill  they  would  have  fomething 
 turn.  Qic.  pro  PU/t.     within  them,  which  would  tell  them,  that    honefty,  and 
 
 temperance,and  piety  are  good  •,  yet  the  natural  love  of  them- 
 ■7  ~  i,  «  ->.-  ,„,i  f^ves  is  fo  deeply  planted  in  them,  and  fo  powerful,  that  in 
 Cyrus  as  faying,  if  moft  great  temptations  it  would  prevail  They  would  ven- 
 all  my  familiars  were  tureupon  lying  and  perjury,  rather  thanlofe  their  liberty,  or 
 endued  with  piety  to  livelihood,  or  reputation.  They  would  do  any  thing  which 
 ferf\lnytoW^atthcKulm  bidthem>  or  any  one  that  is  ftronger  than  they, 
 6%/,  md  time!  IS.  rather  than  fuffer  much  for  their  innocency.  I  think  they 
 Pietate  adverfus  De-  would  not  fcramble  much  for  riches,  or  high  places,  be- 
 os  fublata,fidcs  etiam  caufeaquiet  life  beft  pleafeth  them  •,  but  if  they  had  a  fancy 
 &enf?Iet&  Lhumani  t0  anv  delightful  feat,  or  pleafant  accommodation,  they 
 ccUentiffima  ^virtus  wou^  Wretch  their  consciences  hard  to  get  it:  Andtoefcape 
 juftitia,  tollatur  ne-  poverty,  and  differing,  and  death,  they  would  do  I  know 
 cefleeft.  tic.  Ae  Nat.  not  what.  And  if  their  inter  eft  required  them  to  do  another 
 !>;*/•«  /.  1.  mifchief,  in  order  to  the  pubhek  good,  (  for  revenge  I  fuppofe 
 
 them  not  much  cnclined  to  )  they  would  be  as  Brumes,  and 
 Lento  gradu  ad  yin-  wou^  be  confident  of  the  fuccefsof  fubtiland  concealed  en- 
 diaam  fui,  Divina  terprifes :  they  would  no  further  refift  any  great  temptation 
 proccdit  ira  :  tardi-  to  pleafe  their  appetites  in  meats  and  drinks  •,  or  their  flefh, 
 tatemque  .    fupphen  jn  ju^  or  cafe^  ancj  fp0rtS5  ancj  gaming,  and  fuch  vain  pa- 
 
 Vakr^lia^dT^io''  mmes,tnan  ^°me  otner  carnal  intereft  contradicting  did  forbid 
 nyf.  1. 1.  c,  1.  them.     And  though  naturally  fome  men  prefer  Knowledge 
 
 before  all  worldly  pleafures,  yet  contidering  how  fhort  a  time 
 they  fhould  be  the  better  for  it,  and  how  many  toilfome 
 hours  they  mult  layout  for  it,  they  would  rather  let  it  go, 
 and  take  up  with  the  eafe  and  pleafure  of  the  rlefh.  This,  I 
 fear,  would  be  their  life  -■>  for  when  all  the  comforts  of  this 
 life  of  flefh  are  laid  in  the  one  end  of  the  ballance,what  mould 
 weigh  them  down  but  fomething  greater  ?  So  that  if  fome 
 little  rejiraintoj  viUany  might  be  made  by  lower  metivesy  I 
 
 appeal 
 
That  there  k  a  Life  rf  Retribution  after  this.  T  o  j 
 
 appeal  tothpcqnfciarceaf  fhe  Reader,  whether  he  thinks,  Nam  qU#d  fac.ee  is 
 that  the  fore- provea  duties   of  Reflation,  Obedience,  and  humo   >n    tene 
 Love  to  God  above  all,  would  ever  be  performed  (  by  any  q  £  nihil  nMct   ni!i 
 cotifiacrable  number  at  leaitj  ifthcyknew  that  fay  had  no  Quidilif^^ 
 life  to  live  but  this.  naftus   ditto  . 
 
 2.  Yea,  no  tolerable  Government  at  all  could  be  kept  up,  auro  fpoliaic   poflftc 
 (IfpeakiiotofGo.rsPhyhcalmotionbyOinnipoteneyJi-o]-    jmbcci»u«" ,«<!<* /*• 
 i.Thc^/cnotthe  world,  that  have -none  above  them  would  Z'tZ*!'' 
 have  little  or  no  reitraint  •,   and  their  examples  would  form 
 the  pt^/c*  to  all  abomination.     Ifthey  feared  infur regions, 
 they  would  opprefs  them  the  more  to  difable  them.  And  what 
 a  world  muft  it  be,  whenLuit  is  the  Law  to  all  the  Gover- 
 nours?    And  the  people  woujd  have  nothing  but  the  hopes 
 and  fears  of  temporal  good  or  evil,  to  rcftrain  them  from  any 
 Treafon  or  Rebellion  or  villany.     And  all  thofe  that  Princes 
 cannot  pkafe,  would  plot,  revenge  or  play  their  game  an-  A  fortnight  after  the 
 other  way:  and  fubtil  men  would  think  it  ealie  to  poifon  or  *f*ti*g  of  thu  Lon- 
 murder  iecretfy  Princes  and  Nobles,   and  any  enemy  that  donwas  burnt. 
 ftoodinthe  way  of  their  own  dciigns,  if  once  they  were  out  r\  •       L-,     , 
 of  fear  of  a  life  to  come.  caufa  facie,  &  rreti- 
 
 3.  And  all  fecret  villany  would  be  committed  without  wr  fui$    comn-.odis 
 fear:  (  fecret  adulteries,  theft,  lying,  perjury  )  and  common  °m.nia>  videtis  credo 
 honefty  could  not  be  maintained  >  for  every  man's  felf-intereft  J]        ?F  a.^ur"$ — 
 would  be  his  Law,  and  prevail  again  ft  all  the  principles  of  uzywmm!  &w™ 
 honefty.    And  all  that  men  \yould  ftrive  for,  would  be  either  ablaturum,  non  quod 
 to  ftrengthen  themfelvesin  their  wickednefs,  that  they  might  tUrPe     juicer,   fed 
 be  out  of  fear  of  humane  Juftice^  ordfetohide  it  from  the  ^ideft  *™  a™" 
 cognifance  of  man  :   Thus  would  the  world  be  turned  into  a  habeat.  cicTihd"™ 
 refemblance  of  Hell,  and  men  be  as  much  worie  than  wild 
 beafts,  as  their  natures  were  better  which  are  corrupted,  and 
 all  would  be  in  wickednefs  and  confufion,  without  the  hopes  Tbaletisdl&i'mUert. 
 and  fears  of  another  life.  func,  Animas  efle  im- 
 
 Ob).  But  in  all  this  you  argue  againfi  experience:  Hath  there  mortalcs.  Antiq-ifli- 
 not  been  Government  and  orcLr  kept  up  among  Heathens?  mum  omnlu™  en- 
 andis  there  not  a  Government  at  this  day  in  all  the  Kingdoms  ^^VpSrt 
 and  Common-wealths  throughout  the  world?  mu'm    m"unaUs  ':  'J 
 
 Anfrv.  In  all  this  I  fpeak  according  to  experience :   For,  Deo    cnim    Fadui : 
 1,  Almoft  all  the  world  believe  a  life  to  come  :    all  the  Chri-  Maximum  lean ;  cax 
 ftians,  all  the  Mahometans,  and  all  the  Jews,  and  almoft  .^oci^ 
 or  molt  of  the  known  Idolaters  and  Heathens :  their  very '  nan\    pcr    uhircrfa 
 
 S  2  Idolatry   difcurrit,t&  '     " 
 
That  there  is  a  Life  Retribution  after  this* 
 
 cfTc  Idolatry  intimateththis,  when  they  number  their  deceafed 
 
 tio,  infpeftorcs  re 
 rum  humanarum 
 Heroas  quoque  lolu- 
 cas  corporibus  fapi 
 encum  animas. 
 Jmtu  in  Zenont, 
 
 132 
 
 Scoici     dicunt 
 
 Pxmones  quibus  in-  HcrQCS  wuh  thdr       ^     And  th        h  the  r  rf  K    ^ 
 
 lit  nommum  mnera-  , .  .■»  .      ,  ,  ...         1       •  »      1  ,>  1    1       r  1 
 
 her  is  debilitated  with  the  moll,  (  and  therefore  piety  and 
 
 virtue  proportionably  perifheth  )  yet  that  common  dull  b& 
 
 lief  or  it  wnich  they  have,  being  in  a  bulincfs  ofunipeakable 
 
 confequence,  doth  rdlrain  them  fb  far  as  they  are  retrained. 
 
 2.  Thofe  that  believe  it  not,  are  yet  in  an  uncertainty  •<,  and 
 the  poflibility  of  rewards  and  punifhments  hereafter,  keepeth 
 up  much  of  the  order  that  is  left. 
 
 3.  Thofe  few  Countries  which  believe  that  there  is  no  life 
 to  come,  (  or  rather  thole  ferfins  in  fome  Countries  )  do 
 proportionably  increafe  or  excel  in  wickednefs  :  they  give 
 upthemfelves  to  (enfuality  and  lufts,  to  pride,  and  covetouf- 
 nefs,  and  revenge,  and  cruelty  •,  and  are  ufually  worie  than 
 others,  as  their  belief  is  worfe  *,  what  maketh  Cannibals  more 
 fa v age  than  other  people  ?  What  made  a  Nero,  a  Heliogabalw, 
 ckc.fuch  fwine?  what  made  Rome  it  (elf  at  that  pais,  that 
 Seneca  faith,  more  died  by  poiibn  of  fervants  hands,  (  and 
 fecret  murders  )  than  by  Kings :  (  even  in  days  of  fuch  great 
 and  common  cruelty. )  All  was,  becaufe  mens  confciences 
 were  from  under  the  hopes  and  fears  of  another  life  :  and  if 
 all  were  (b,  then  all  would  live  accordingly. 
 
 But  it  is  another  kind  of  life  which  the  Law  of  God  in 
 Nature  doth  enjoyn  us  >  it  is  another  kind  of  life,  which  I 
 before  proved  to  be  all  mens  duty  :  and  whether  the  world 
 have  fufllcient  means  and  motives  to  fuch  a  life,  and  could  be 
 governed  but  like  men,  without  the  hopes  and  fears  of  fu- 
 Qui    ea  commkeit  turity,  letfbberand  coniiderate  reafon  judge? 
 
 & dclcuiburfifc?^    °bi' Can  lt  heany  mr^e then  itl*  dready ?  what  vke  or 
 
 ciafunirisUealrnuho  vW*ny   doth   not  every  where  abound,  for  all  the  belief  of  a 
 
 magis  committer,  dc  life  to  come  ? 
 
 quibus  nullum  fup-      Anfw.  If  it  be  fo  bad  for  all  that  belief,  what  would  it  be 
 
 plicium  eft.  irifiot,  without  >  if  the  enervating  of  it  by  the  lufts  of  the  flefh  do 
 looie  the  reins,  and  leave  the  world  in  (b  much _  wickednefs, 
 what  would  it  be  if  their  hopes  and  fears  of  another  life 
 were  gone  ?  Now  men  have  a  fecret  witnefs  in  their  breafts, 
 which  checketh  and  reftraineth  them :  Now  they  have  Kings 
 and  Rulers,  who  having  fome  belief  of  a  life  to  come,  do 
 form  their  Laws  accordingly,  and  govern  the  common  peo- 
 ple with  fome  refpeft  to  that  belief.    Now  there  are  many 
 
 (through 
 
 i.Tfytt. 
 Ob)*  Ac  non  apud 
 orages  proficiunt  le- 
 ges. 
 
 Kefp.  Nee  philofo- 
 phia  quidem  5  nee 
 idco  inucilis  &  for- 
 mandisanimis  ineffi- 
 W«ft.  Sen*  ep.jj. 
 
That  there  if  d  Life  of  Retribution  after  this.  133 
 
 j  through  the  mercy  of  God  )  who  arc  ferious  in  that  belief, 
 and  live  accordingly  \  whoartinftrudtors,  rcltraints  and  ex« 
 amples  to  the  reft.  And  from  thde  1^  that  order  which  is 
 kipt  up  in  the  world  :  But  it  all  were  as  thofefew,  that  have 
 overcome  this  belief,  the  world  would  be  a  "Wildernefs  of 
 Parage  Be  fl  ,  and  would  bj  ft)  foil  of  impiety,  villany,  per- 
 Jidioufneis,  bloodincfs,  and  all  confufion,  that  we  mould  think 
 it  a  greater  lign  of  goodnefs  in  God  to  deft roy  it,  than  to 
 continue  if,  and  mould  think  of  his  Government  according 
 to -the  crlecls,  or  mould  hardly  believe  he  governed  it  at  all. 
 
 I  come  now  to  prove  the  confequence  of  the  Major  Pro- 
 portion, that  the  object  oi'thofc  hopes  and  fears  are  certain 
 truths,  which  are  fo  ncceiTary  to  the  government  of  the  world  : 
 and  this  necdeth  no  other  proof  but  this. 
 
 If  God  can  govern  the  world  without  a  courfe  of  deceit 
 and  lying,  then  the  objects  of  thefe  necelTary  hopes  and  fears 
 are  true :  But  God  can  govern  the  world  without  a  courfeof 
 deceit  and  lying :  Ergo. 
 
 The  Major  is  evident,  becaufe  to  govern  by  the  hopes  and 
 fears  of  falmoods,  or  things  that  are  not,  (  when  thofe  hopes 
 and  fears  are  not  only  of  God,  but  made  necelTary  to  Go- 
 vernment )  is  to  govern  by  deceit  and  lying  :  or  if  it  had  not 
 been  by  falihood  uttered,  butfalfhood  permitted,  the  Minor  Utile*  cflc  has  oplni- 
 is  certain.  onc4  9uis  neg«>cuoi 
 
 For  if  God  cannot  govern  without  fuch  a  courfeof  deceit,  ^firmemur  Ve- 
 it  is  either  for  want  of  Porter,  or  of  Wifdom,  oxofGoodnefl,  jurando:  quant*  fa- 
 that  is,  Holinefs,  .and  Benignity  of  Will.  But  the  Ommpo-  lucisfinrfxd«rarcli- 
 tent  wanteth  not  Power,  and  the  Omnifcient  wanteth  not  § ionis  \ L^uana  nsaltos 
 Wifdom,  to  find  out  true  and  fuitable  meau^  and  he  that  ™im/"PPlicii  ™- 
 KVftiviM,  wanteth  neither  Bohnefi  to  love  truth  and  hate  caret  ?  quamque  fan- 
 falmood,  nor  Benignity  to  love  his  Creature :  and  therefore  fta  fit  fociecas  civi- 
 needeth  no  fuch  means.  um>  inter  'pf°>  Diis 
 
 And  he  that  believeth  that  God  himfelf  doth  govern  the  ?mfmortahbus .»«r- 
 world  by  a  cheat,  even  by  the  hopes  and  tears  of  fictions,  tumteflibus.  j-t 
 will  fure  think  it  beft  to  imitate  his  God,  and  to  govern,  and  Ck  de  i,.  1 , Ti?£ 
 trade,  and  live  accordingly.  137. 
 
 This  argument  was  a  mcegitate  adordinem,  the  next  mall  Njfi  Deus  iftis  tc 
 be  only  from  God's  aaual  government.  forForis  cuftodiis  li- 
 
 *.6.  VI.  IfGoddod^&ogoverntbemrUfytbehtesand  adhere nS|S 
 fears  of  Good  and  Evil  in  another  Lifr^  then  the  ebjeel    of  ted.  cic,  umn.  scip, 
 
 S  3     •  thofe 
 
I  qa  That  there  is  a  Life  of  Retribution  after  this. 
 
 Laertius  faith  of Blon  thofe  hops  and  fears  is  certain:    Bvt  God  doth  de  facto  fo 
 Eorift.   That  he  had  g0Vern  :  Ergo. 
 
 T^odoruf  to^den  The  MaJ0r   1S  Proved  as  before  :  for  that  whicn    PrOved 
 
 GoT  i^bis  health;  that  God  ow  govern  without  falfhood,  proved  alfo  that  he 
 but  falling  into  un~  doth  govern  without  it.  It  belongeth  only  to  the  Impotent, 
 bekltbjkdmft  he  re-  the  Ignorant,  or  the  Bad  to  ufe  fuch  means. 
 pented  ef  his  fin  a-  q^  jtf(ly  not  a  Parent  or  Thyfician  boneftly  deceive  a  Child 
 Stidem  id  dogma  or  Yatientforbn  recovery  to  health  ?  why  then  way  not  God 
 tueti       perft&flec  ,  do  fo  ? 
 
 meritodicendub  diet  Anfw.  i.  They  do  it  through  infifficiency  to  attain  their 
 refififle  ut  vifurr.  fu-  cnc|  by  a  better  means :  but  the  Omnipotent  and  Omnifcient 
 ef£  At  ^m  hath  no  fuch  inefficiency.  2.  They  may  not  lie  or  utter  any 
 longo  morbo  tabc-  untruth  to  do  it,  though  they  may  hide  ibme  truth  by 
 fcens,  ac  mori  pcrci-  words  which  he  is  apt  to  miftake.  But  if  the  world  be  go- 
 mcfcens,quiDeosnon  vernecj  by  fucn  hopes  and  fears  of  futurity,  it  is  hard  to 
 ctfedixerat,  phanum  ^  fc  whenc£  h  ft  ^  fetch  the  objeft  but  fromfome 
 non  viderat,  morta-    ...  .     .        *  *       u   i  r      r^ 
 
 libus  qui  illudebac  divine  revelation  in  nature.  3,  A  whole  courie  ot  Govern- 
 vcris  dum  diis  immo.  mentofallthe  rational  world,  by  fbforryan  inftrument  as 
 latent — -  Peccavi  deceit  and  falfhood,  is  more  inconfiftent  with  the  nature  and 
 «!!!'  eStultusPaqui  parfe<aions  of  God,  than  a  particular  act  of  deceit  in  a  work 
 mercede  volucrit  De-  of  neceffity  and  charity  is  with  the  nature  of  imperfect  man. 
 ©s  efle.  Quafi  tunc  The  Minor  is  proved  in  the  anfwer  to  the  lafi  objections, 
 Da  eflent  quum  iilos  anc|  by  tne  common  experience  of  the  world. 
 
 bitTamuT1        ar"       °b^  Ho™  lhtle  dotb  the  hoPes  and  fears  °f  another  ™orld 
 do  with  the  moft  ?   Do  you  not  fee  that  flejhly  inter  efc  ruleth 
 
 them,  and  therefore  they  are  what  the  Great  ones  would  have 
 
 them  be,  who  canhelp  or  hurt  them  ? 
 
 Anfw.  1.  I  have  proved  how  much  worfe  it  would  be,  if 
 that  reftraint  which  thefe  hopes  and  fears  make  were  taken 
 off.  2.  That  this  reftraint  is  general  in  all  Nations  al- 
 moft  of  the  earth,  though  the  prevalency  of  fin  do  much 
 enfeeble  it.  3.  That  Rulers  themfelves  are  under  fome  of 
 thefe  rellraints,  in  their  Law-making  and  Judgement.  Though 
 rlefhly  intereft  much  prevail  againft  it,  there  arefbme  rem- 
 nants of  fecret  hopes  or  fears  in  the  conferences  of  tinners, 
 which  keep  up  fo  much  good  as  is  yet  left,  and  keep  men 
 from  thole  villanies,  in  which  they  might  hope  to  cleape  all 
 (urlerings  from  men. 
 
 £.7.  VII.  If  God.  b  imp  IF  kindle  in  the  left  of  men  defires  to 
 tyicw  bim,  love  binr9  and  enjoy  him  ferfefily  hereafter,  then 
 
 fuch 
 
That  there  is  a  Life  of  Retribution  after  this.  j  3  5 
 
 fact  defires  Jhaf  tit***  AHr  end:  But  God  himflf  doth  kin- 
 dle fuch  de fires  tn  the  bejv  of  men  :  Lrgo —  And  confe- 
 quently  there  it  fuch  a  Life  to  come. 
 
 Here  1. 1  mult  prove  that  the  beft  men  have  fuch  defircs : 
 2.  That  God  kihdleth  rhem  ;  3  .That  therefore  he  will  fitisric 
 them. 
 
 1.  And  for  the  firft,  the  Confciences  of  all  Good  men  arc  Tor       ,   - 
 
 my  witnelfcs ,  whole  delircs  to  know  God  better,  to  love  fecn  without  the  tun 
 
 him  and  pleafe  him  more,  and  to  enjoy  his  Love,  is  as  the  nor  the    Aire  heard 
 
 very  pulfc  and  breath  of  their  fouls.     For  this  they  groan,  "»nh»nt  the  Air ,  but 
 
 and  pray,  and  feck*  for  this  they  labour,  wait  and  fuffer :  ^  ^hT^utlfth 
 
 If  you  could  help  them  to  more  of  the  Knowledge  and  Love  njht9*nd  the  Ear  fi,u 
 
 of  God,  you  would  fatisfie  them  more  than  to  give  them  all  of  air     bearetb  the 
 
 the  wealth  and  honours  of  the  World.  Their  Religious  lives,  refoun£ng    an  ;   fo 
 
 their  labours,  prayers,  contemplations,  and  furTerings,  prove  Gi>d,   u  j.M',  *!0W)t 
 11    1  .  1  A        c         1    **i       1  jt  Without  God.,  but  a 
 
 all  this,  and  (hew  tor  what  they  long  and  live.  mmd  fuU  of  God  M[ 
 
 u  Ob).  But  this  is  caufed  by  the  power  of  a  deluded  fan-  is  lifted  up  to  God, 
 "  tafie,  which  feeketh  after  that  which  is  not  to  be  hid  :  fo  far  as  iltitfirated 
 <c  What  if  you  fall  in  Love  with  the  Sun  >  Will  it  prove,  that  ™thL  th*l%ht  fGod 
 "you  mult  beloved  by  it,  fee  it  and  enjoy  it,  in  the  life  to  ^27dt%1hehm 
 "come?  •/  God    he    tbirfieth 
 
 An  fa.  1.  To  the  fimilitude :  Either  the  Sun  is  a  rational  far  to*.  Ficin.  c. 
 free  Agent,  or  not.   If  it  be,  it  is  either  the  chief  Agent,  or  X,P- **• 
 a  dependent  Inftrument :  If  it  were  the  firft  fas  it  is  not  ) 
 I  mould  owe  my  fclf  totally  to  it,  in  the  exercife  of  all  the  u»  ^o[l  improbable 
 
 J  ■       r      r  j      a    j    c  •*  r    1    tbmr.  that  God  vtou.d 
 
 powers  given  me ,  as  is  atorelaid :  And  it  it  gave  me  fuch  €lvg  up   a%  ^e   ^ 
 
 Delias,  1  might  fuppofe  it  was  not  in  vain.    But  if  it  give  men  in  the  World  to 
 
 me  nothing  but  as  an  Inftrument  or  dependent  Caufe,  I  owe  deceit,  in  fo  great  a 
 
 it  nothing  but  in  fubferviency  to  the  firft  Caufe :  But  in  fuch  ^"'^^f  ^7  «*Jt 
 
 fubferviency  ,  if  God  had  commanded  me  to  love  and  ho-  ^r^   and  would 
 
 nour  it,  as  a  Lover  of  Mankinde,  and  a  Rational  Benefactor,  fave  all  the  Epicures^ 
 
 and  had  placed  any  of  my  duty  or  felicity,  in  feeking  per-  Drunkards*  Eomca- 
 
 fe&ion  in  that  love  and  honour*  I  mould  obey  himi  and  torSi/roud  ™d  *er~ 
 
 expedt  an  anfwerable  benefit  :    But  if  it  be  no  intelligent  >£  • ,mfu  [f •/  £* 
 
 Agent,  or  I  cannot  know  that  it  is  fo,  then  I  can  owe  it  an  errors  to  believe  a 
 
 no  other  reipect  but  what  is  due  to  a  natural  Inftrument  tyetQccmc. 
 
 of  God. 
 
 2.  To  the  matter :  That  thefe  defires  are  not  from  a 
 deluded  fantafie,  but  the  work  of  God  I  prove  :  i.In  that 
 1  have  fully  proved  them  already  to  be  our  Vut)\  by  the 
 
 Law 
 
*  3  6  That  there  k  a  Life  of  Retribution  after  thk. 
 
 ©fifc  *j|»,  **<  *iri  Law  of  Nature :  To  love  God  with  all  the  heart  and  might 
 Gr.  Com!"  *  and  confequcntly  to  ifc/ir^  to  love  him,  and  pleafe  him,  and 
 
 Supplicii  facilius  pius  enj°y  him  in  perfection,  that  is  in  the  utmolt  ofourcapa- 
 a  Diis  fupplicans  city,  is  a  proved  duty.  2.  In  that  the  Bcft  men  are  thepof- 
 Quam  qui  fedcttus  feflbrsofit*  And  the  more  all  other  Virtues  and  Obedien  e 
 S.^SJtS1*"  do  ^ound,  the  more  this  aboundeth.  And  the  more  any 
 T&l  xw*w  ix"  arC  vicious>  impious  5  fenfual,  worldly ,  the  kfi  they  have 
 tM  ivtuitew  K±t  of  thefe  defires  after  God.  3.  They  encreafe  in  the  ufe  of 
 ®*°*  *       holy  means  appointed  by  God :   and  they  decay  by    evil 
 
 Mi  7tfT  KWW  mcans'  Al1  fin  1S  a&ainft  k'  and  aI1  obedience  d°th  pro- 
 ^cJ.^wfcnandT  mote  ic»  4-  Ic  1S  f°und  moft  Citable  to  the  tendency  of  our 
 faculties,  as.  their  only  perfedtion  :  The  only  true  advance- 
 ment of  Reafon,  and  rectitude  and  felicity  of  the  Will.  If  it 
 Nee  unquam  Bono  be  not  by  God,  that  the  Love  and  Defires  of  God  are  kindled 
 cjuicquam  mali  eye-  in  us    thc  g    d  is  t0  be  afcribed  unto  God:  For  we 
 
 mre  potcft,  ncc  vivo  u        u  ^  i 
 
 ncc  morcuo,  ncc  res  have  here  no  greater  good. 
 
 ejus  a   Diis  ncgli-       Now  that  God  will  fatisfie  thefe  rfe/Srw  is  proved',  In 
 
 gancur.  clem  T"[-  that  he  maketh  nothing  in  vain ,    nor   kindleth    any  fuch 
 
 4tl1*1*  a  defires  as  fhall  deceive  them,  and  make  all  their  lives  a 
 
 meer  delullon.    Yea,   and  do   this  by   the   very  beji  of 
 
 men.    None  of  this  is  confident  with  the  perfections  of 
 
 •    God. 
 
 $ .  8.  VIII.  If  there  were  no  life  of  Retribution  after  this,  Obe- 
 dience to  God  would  be  finaly  mens  lofs  and  mine :  But  Obedi- 
 ence to  God  jhaU  not  be  finally  mens  lofs  and  ruine :  Ergo,  there 
 if  another  Life — 
 
 The  Major  is  proved  before :  However  it  would  be  belt  in 
 point  ofHoneity,  it  would  be  worft  to  thoufands  in  point 
 of  perfonal  Utility.  Even  to  all  thofc  that  forfakingall  th^ 
 finfull  pleafures  of  this  World,  do  conflict  with  their  flefh, 
 and  keep  it  under,  and  fuffer  the  lofs  of  all  outward  com- 
 forts by  the  cruelty  of  Perfecutors,  and  it  may  be  through 
 melancholy  or  weak  fears ,  have  little  comfort  from  God 
 inftead  of  them  •,  and  at  laft  perhaps  be  tormented  and  put 
 to  death  by  cruelty.  Few  will  think  this  defirable  for  it 
 felf. 
 
 And  that  our  Obedience  to  God  (hall  not  be  mens  final 
 lofs  and  ruine,  necdeth  no  proof  but  this  i  that  he  hath  made 
 our  felf-love  a  Principle  in(eparable  from  our  nature,  and 
 maketh  ufe  of  it  in  the  Government  of  the  World  >  and 
 
 com- 
 
' 
 
 ikat  there  if  a  Life  cf  Retribution  after  this.  j  o  7 
 
 ffjmandeth  nothing  but  what  is  finally  for  our  good  i  and  Sicutnonpoceftquic- 
 iu  conjoyneth  the  plcafing  of  him  and  our  own  felicity  in-  ^ua?  • jn- 
 
 icpaubly  in  out  end:  HisRcgiment  '    i:     Glory  \  r'  fci*** 
 
 winch  he  feeketh  by  us,  is  the  Glory  <  i  I  Inefs  corn-  potcft^io^iaT 
 
 municatul  and  accumulated  on  115.    This  taken  in  with  the  imh*recDcoftpk*. 
 Wilclom  and  Goodnds  of  his  Nature,  will  till  any  man,  C:n"llno>  bcatiflin 
 that  to  be  a  lofer  finally  by  our  Obedience  to  God,  isatW  ftvrtifl!mus   cx  J1** 
 that  no  man  need  to  tear  :  He  doth  not  iervc  hnnfelr  upon  Ncq.poteft  Dei  qui 
 us  to  our  hurt-,  norcommand  us  that  which  will  undo  us.  Tumma  Veritas  &  bo- 
 He  neither  wantcth  Power,  Wifdom,  nor  Goodnefs,  to  n'ras  cft>  h'J«nannni 
 make  us  gainers  by  our  duty.    It  is  the   dciirc  of  natural  f^L^^g^ 
 Juihcc  in  all,  utbenii  benefit,  &  walk  male:  If  I  finde  but  c^del'd.  Cbrijt.t. 
 any  duty  commanded  me  by  God,  my  Conference  and  my    i.p.  ij. 
 fenfc  or  the  Divine  perfections,  will   not  give  me  leave  to 
 think  that  I  fhall  ever  prove  finally  a  lofer  by  performing  it, 
 though  he  had  never  made  me  any  promife  of  reward  :  10  ^f  °,rhoc  um'm  tc' 
 far  the  Law  of  Nature  hath  a  kinde  of  Promife  in  it,  that  qucVhtutcs  negatfc 
 if  he  do  but  fay,  Do  this,  I  will  not  doubt  but  the  doing  of  rem  cflc  ullam  auc 
 it  is  for  my  good  .'    And  if  he  bid  me  but  uie  any  means  to  fu£iendam  a-t  cxpe- 
 my  own  happinefs,  I  mould  blafpheme  if  I  fufpecled  itwould  ^fiTl^  l^iau 
 tend  to  my  lofs  and  miiery,and  was  made  my  (hare.  '*  M°$. 
 
 $.  p.  IX.  ihe]  bigheft  Love  and  Obedience  to  God,  is  never 
 a  work^  of  impudence  or  folly ,  nor  ever  to  be  Repented  of: 
 But  fuch  they  wouldbe  to  many,  if  there  were  no  life  to  come; 
 
 ■  Ergo 
 
 By  imprudence  and  folly,  I  mean  that  courfe  which  tend- 
 eth  to  our  own  undoing  as  aforefaid :  No  man  (hall  ever 
 have  caufe  to  repent  of  his  fidelity  to  God,  and  fay,  I  did 
 fooliihly  m  ruining  my  felf  by  it.  This  argument  being  but 
 a  meer  confe&ary  of  the  former,  I  pals  over. 
 
 £.  10.  X.  If  no  man  living  be  certain  that  there  is  no  fu- 
 ture life  of  Retribution,  then  it  is  certain  that  there  is  fueh  a  E*  paranda  vlatlco, 
 life:  But  no  man  living  if  certain  that  there  is  no  fuch  life  :  SU2  ,cum    nauhagio 
 Ergo,  its  certain  that' there  is.  jA?™*™/  aic 
 
 Joe  Major  is  proved  thus :  If  all  men  be  in  Reafon  obliged  t.6.c.  1. 
 to  feel{_  the  happinefs  and   efca'fe  the  punifiments  of  another  id  ib.  dixit,  Eos  qui 
 life,  before  all  the  tteafures  and  plea  fur  es   of  this  World,  then  cuPerenc   immortales 
 it  is  certain  that  fuch  a  Life  of  happinefs  andpvnifimcnts  there  *flc'  SjFlS?  ^  vi~ 
 is :  Bit  if  no  man  be  certain ,  that  there  U  no  fuch  life,  the  VCrc   '  ]' 
 bare  probal  iliry  or  pcjJiJlay  that  there  is  fuch,  doth  in  reafon 
 
 T  •  oblige 
 
138  That  there  k  a  Life  of  Retribution  after  this. 
 
 oblige  all  men  to  Jeek^  it ,  above  all  the  World :    Ergo ,  it  U 
 certain  that  fuch  a  life  there  is. 
 Diiboni:  quidefUn       My  argument  is  from  our  Obligation  to  feek^it  before all, 
 
 hormn;s  vita  dm  ?  ^  certain  being  of  it.  i.That  no  man  is  certain  that 
 M.hi    ne   dimurnum    ,  &    ] 
 
 quidemquicfluamvi-  there  is  no  lite  to  come,  I  need  not  prove,  as  long  as  no 
 decur,  in  quo  eft  man  ever  proved  fuch  an  opinion,  and  the  boldefl:  Atheifts 
 ahquid  cxtrcmum.  or  in£dels  fay  no  more ,  than  that  they  think,  there  is  no 
 Cum  cnimidadve-     ±       l]f       b         fl         ff      j        th        haye  affurance 
 
 nit,  cum  illud  prxte-  w    .  J 
 
 riic,  eftiuxit:    Tan-  ot  it. 
 
 turn  remansc  quod  2.  If  fo,  then  that  the  poffibility  ox  probability  ohligeth  us 
 virtutc&refte  fr&is  t0  rCgarcj  jt  in  our  hopes,  fears,  and  endeavours  before  all  this 
 fk'confecutus.  Horx  World  ^  ig  evyent  from  the  incomparablenefs  of  them,  or 
 dics7&  mcnfcV,  &  great  difparity  of  the  things.  When  moft  of  the  World 
 anni,  nee  praetcritatn  think  there  is  another  life,  and  there  is  fo  much  for  it  as  we 
 tempus  unquam  re-  nere  jav  down  ,  and  a  few  Atheiits  fay  only  [we  do  not  be- 
 vc«:tur :    nee  ^quid  j-£ve  -^  Qr  ^  ^  not  lively,  though  it  be  not  a  thing  that  we 
 
 Crcr^cat  CMaf.°Z~  '  are  certain  °G  now  Rea^on  commandeth  every  man  that 
 loveth  himfelf,  to  preferr  it  before  all  earthly  things.     Becaufe 
 we  are  fully  certain  beyond  all  doubt,  that  all  earthly  things 
 are  of  (hort  duration,  and  will  quickly  leave  us  :  and  when 
 they  are  gone,  they  are  to  us  as  if  they  had  never  been :  They 
 are  a  fhadow,  a  dream,,  a  fomething  which  is  next  to  no- 
 thing :  To  fay,  It  will  fhortly  have  ari  end,  doth  blot  out  the 
 praife  ,  and  embitter  the  pleafures  of  all  below.     What  the 
 better  are  all  generations  pall,  for  all  the  wealth  and  rlemly 
 pleafures  which  they  ever  received  in  the  World  ?  There  is 
 Nemini^explieatum  UQ  wjfe  man^  but  would  preferre  the  leaft  probability  of  a t- 
 fe°feC  habitamm^fit  fining  full  felicity ,  and  efcaping  death  and  torments,  be- 
 corpus,  non  dlco  ad  fore  the  certainty  of  poifeiling  a  pin  or  a  penny  for  an  hour, 
 annum,  fedadvefpc-  The  difparity  is  much  greater  between  things  temporal  and 
 rum,  cicer*  zM fin.      everlafting,  than  any  fuch  fimilitude  can  reach.     All  the 
 Salth  Plutarch ,  At  Chriftians,  and  all  the  Mahometans,  and  moft  of  the  Heathens 
 Tfanquil.^nimMcx-  0f  tfe  World  do  hold  the  Immortality  of  the  Soul  j  and  the 
 Z^Z^lTcftht  perpetuity  of  the  Happinefs  or  mifery  hereafter:  The  Athcift 
 m,lA,  when  Crates  is  not  fur e  of  the  contrary  :  and 'he  Ssfitrethzt  a  few  years  or 
 having  but  a  Wallet  hours  will  put  an  end  to  all  his  temporal  pleafures,  and  equal 
 and  a  ihredbire  chafy  fa0fe  that  lived  here  in  pleafure  and  in  pain :  And  therefore 
 
 &  SrS « y that  at  the  woift  his  iofs  °r  hazard  °f  the  pkafures  °f  fm 
 
 it  Ld  been  a  continual  for  the  hopes  of  eternal  pleafure,  is  not  a  thing  considerable  : 
 Fcfiival  Day.  If  th'ofe  that  diflent  from  him  prove  in  the  right,  the  fenfua- 
 
 lift 
 
Ihut  tlcrc  is  a  Life  of  lUirilittion  after  this,  139 
 
 lift  is  utterly  undone  forever:  He  muillive  m  endkfipain 
 and  itiiftry,  and  mutt  loft  ari  endlcfs  unfpeakabk  joy  and 
 glory  which  he  might  have  poffc ft  as  well  as  others :  But  if 
 he  himfelf  prove  in  the  right,  he  gets  nothing  by  it  but  the 
 pleating  of  inordinate  concupifcence  for  a  few  years-,  and  will 
 die  with  as  much  etiiptmers  oi  I  as  if  he  had  lived  in 
 
 continual  pain.  Now  this  being  the  true  cafe,  no  fobcr  rca- 
 fon  can  deny,  but  that  rvifdont  obligeth  every  man  to  labour 
 for  an  uncertain,  endlefs  Glory  with  Angels  more  than  tor 
 the  certain  plea  fares  of  the  World,  vtfrich  are  of  fo  fliort  con- 
 tinuance j  and  to  do  more  to  fcape uncett ain  ever Uftingtni- 
 /cry,  than  a  certain  trouble  to  the  item  tor  Co  fhort  a  time: 
 And  thus  a  lite  ct  Godlinefs  rpent  in  feeking  future  Happi- 
 nefs,  an.i  in  efcaping  future  Pumfhmcnt,  is  naturally  made 
 the  duty  of  all  men  in  the  World. 
 
 "  Olj.  But  you  feem  here  to  forget  that  you  had  before 
 "  made  Godlinefs  to  be  a  Mans  lots  and  undoing,  if  fo  be 
 u  there  were  no  life  to  come?  when  now  you  make  the  lofs 
 "  and  hurt  to  be  as  nothing. 
 
 Anfrv.  1 .1  fpake  before  efpecially  of  thole  that  furrer  fetfeevti* 
 en  for  their  fidelity  :  I  fpeak  here  crucially  of  all  the  multitude  th***'*    - 
 of  the  W0rld,whoget  nothing  but  the  pleafurcs  of  fin  by  their 
 (enfuality.     2.  When  I  fpeak  of  all  the  pleafurcs,  profits  and  quidemad  bcnV  bet- 
 honours  of  this  World,  and  life  it  (elf  as  next  to  nothing,  tcq;  vivendum  ;  ca> 
 I  do  not  fay  that  they  are  (imp ly  nothing.    They  are  nothing  rerum     toftrumemii 
 compared  to  everlafting  joy  or  Mifery  :  But  thcyare/owf-  'ndJgcrc, corporis  bo. 
 
 *»  •  1  •         1     ^  n    11 11  -1-1  r         Jvr      c  nis3  roborc,  famcate, 
 
 thtng  to  him  that  (hall  have  no  more:  The  eaie  and  lite  ot  inceeritacc    fenfuurii 
 
 a  poor  Bird  or  B.  aft  is  naturally  defirable  to  it:  One  of  the  &  ceteris  id  genus: 
 belt  of  Chriftians  laid  ,  that  If  in  this  life  only  we  had  hope  in  Exrerioribus  item  , 
 Chrij%  we  were  of  all  men  mofl  miserable:  and  yet,  that  7he  P"ta  opibus,  &c.  l*. 
 fifftrings  of  this  prefent  time,  are  not  worthy  to  be  compared  AJ^aruMfc  Deoj 
 to  the  Glory  which  Jhall  be  revealed  in  us.  There  is  no  con-  humana  ccrncrc  arqj 
 tradidtion  between  thefe  two  \  that  thefe  (hort-lived  plea-  curare  — - —  &  dx- 
 furcs  are  not  worth  one  thought  in  comparifon  of  the  life  mones  cac—- Por- 
 to come  :  and  yet  that  they  would  be  conliderable,if  there  were  j?  £  Dmnamlc" 
 no  other  to  be  had  and  hoped  for.  '  geln  'arbitrate   eft, 
 
 3.  And  now  the  confequence  is  proved  in  what  is  faid  uc  ad  juftc  agendum 
 before:  If  it  mould  bv  common  Rcaion  and  Nature  be  made  potcntiui  fuadcrec, 
 all  mem  duty  in  the  World,  to  leek  to  attain  a  happinefs  ne  Poft  tTt<;m  ** 
 
 ,      ,  J  ,  ?         ,  r  .r      vv  nas  ltnorobi  luercat. 
 
 which  is  not  to  be  attained,  and  to  (cape  a  rnilery  wnlcn  j^  ft£ 
 
 T  2  never 
 
140  That  there  is  a  Life  of  Retribution  after  this. 
 
 never  was  or  will  be  unto  any ,  and  this  with  the  chief  ft  care 
 and  labour  of  their  lives,  then  the  whole  life  of  Man  (hould 
 be  vanity  and  a  lie :  Nature  fhould  have  formed  him  for  mcer 
 deluiion,  to  tire  him  out  in  following  that  which  is  not: 
 The  World  fhould  not  only  be  totally  governed  by  deceit, 
 but  formed  principally  for  fuch  a  life  :  And  whereas  indeed 
 it  is  the  Worldling  that  purfueth  vanity,  and  fpendeth  his 
 life  in  a  dream  or  Jhe w  \  this  opinion  would  make  mens 
 •wifdom,  and  honefiy,  and  piety,  to  be  the  vanity,  dream  and 
 fhew.  But  none  of  this  can  be  imputed  to  the  moft  wife 
 and  gracious  God:  He  need  not  fet  upafalfe  deceitfull  hope 
 or  fear  before  his  Creatures  to  keep  them  in  obedience  j  nor 
 hath  he  appointed  their  lives  for  lb  vain  a  work. 
 
 tewta  ™t*  cicer  *'  "*  XL  $  the  Pr$eUion  °fmim  faculties  to  which  Na- 
 
 cato  Mat.      '         '  tv.re  formed him,  be  not  attained  in  this  life,  then  is  there  ano- 
 
 Honi  vir'i  funt  Deo-  ther  life  where  it  U  to  be  attained.  But  the  Antecedent  is  true  : 
 
 rum  fimulachra.  Dio-  Ergo,  fo  k  the  Confequent. 
 
 gen.  in  Ucrt  -^he  reafon  of  the  confequence  is,  becauie  God  who  ma- 
 
 wasmade  *  fir  *Man    ^etn  not^n^  m  va*n:>  ma^e  not  man  m  va'n>  110r  his  natural 
 
 then  Man  was  made  inclination  to  his  own  perfection.   His  mil  is  fignified  by  his 
 
 for  more  than     the  worlds :  As  a  man  that  makes  a  kyife,  or  [word,  or  gun,  or 
 
 Z°rld'ru ^n'l1^  Wh  dotn  tel1  y°u  wnat  *ie  maketn  ]t  for>  by  the  ufefulnefs 
 
 l^far.  and  form  Pf  it*    fo   when  God  made  man  with  faculties 
 
 fitted  to  know  him,  and  love  him,  he  (hewed  you  that  he 
 
 made  him  for  that  ule,  and  that  therein  he  would  employ 
 
 him. 
 
 Obj.  It  would  perfeU  the  wit  of  aBruit  if 'it  were  raifedas 
 high  as  a  Mans  •,  and  yet  itfcUoweth  not, that  fo  it  pall  be. 
 
 Anfw.  I  deny  the  antecedent:  It  would  not  perfect  him  in 
 his  kinde,  but  make  him  another  th ingot another  kinde.  xVfan 
 is  more  than  a  perfect  Bruit,  and  a  Bruit  is  not  an  intperfeel 
 wan  :  But  I  {peak  of  perfecting  man  in  his  own  kinde,  accor- 
 ding to  his  Nature. 
 
 Obj.  A  Chicken  hath  a  defire  to  live  to  full  maturity,  and 
 yet  you  hill  it  before :  And  Grafs  and  Tlants  may  be  cut  down 
 before  they  come  to  perfection. 
 
 Anfw.  I  fpeak  in  my  argument  of  the  fpecies  of  man,  and 
 the  objection  fpeaketh  only  of  [owe  individuals  :  If  there  be 
 no  higher  ftature  for  any  Chicken  or  Plant  to  grow  up  to, 
 then  that  is  the  (late  of  its  perfection.     Its  natural  intona- 
 tion 
 
That  there  is  a  I  ife  of  Retribution  after  this.  I  ^  r 
 
 ttontoaperfeder  ftatc  doth  (hew  that  natuit  formed  it  foj  i  Seneca    r  :1.     rr 
 
 pcrrcCter  ftate,  and  that  fucha  ftate  there  is  to  be  attained,  ??&•  Cra»h«  )    f7*- 
 however  by  accident  it  may  be  killed  or  cut  down  before  ii 
 
 do  attain  it,  which  never  bctaUctn  all  tbe  ty*4,  but  fomc  Deus  ad  homines  ve- 
 
 individuals.     So  I  contcis  that  by  ill  accidents  f  by  iin  )  men  nit  :  r  <,  od 
 
 may  fall  fhort  oi their  natural  ;  natures  inch'  propiMeltyinhomi- 
 
 iwf/o«  lheweth  that  there  is  fuch  a  fta  DeVS^  "nni'c!"- 
 
 And  the  Antecedent  is  marufeft,  i.  la  our  ftrtiffr.  2.  In  all  Scnjina  in  corpdribui 
 
 mens  experience.  human  i5  divina  <\ T- 
 
 l\We  feel  m  our  natures  a  capacity  of  knowing  all  that  Pcrfa  Hint  :    cur  fi 
 
 of  God  which  1  have  before  laid  down,  and  that  it  is  im-  ~n"?  clltor  cxci»ir» 
 
 provable  by  further  light  to  know  much  more:  We  feel  that  Turn,  fcSTria'S 
 
 ourheartsare  capable  of  loving  him,  and  of  delighting  in  the  ex  quibus  o;ra  funr 
 
 contemplation  of  the  glory  ot  his  perfections :  And  we  rind  furgunc  :    fi  malus, 
 
 all  other  things  lb  far  below  the  tendancy  of  our  faculties,  and  non  alicer  quamhu- 
 
 the  contentment  of  our  minds,  that  we  know  thit  this  is  it  yjV  £*t  .^c5Jl 
 
 that  we  were  made  for,  and  this  is  the  proper  uk  that  our  jnde  'creat  'puim- 
 
 Vnderfiandings  and  Wills  were  given  us  for.     2.  And  we  rind  menta  profivgib.-s. 
 
 that  we  attain  not  any  fuch perfection  in  this  life  as  we  are  Bca:a  vta  cft  con- 
 
 capble  of  and  do  defire  \  but  that  our  encreafe  of  virtue  and  Ouxnon"^^/"  *- '' 
 
 holineis  is  an  encreafe  of  our  deiires  after  more  ^  and  the  bet-  tingcrc  poccft^q^w 
 
 ter  any  man  is,  the  more  he  fttll  defireth  to  be  better  •,  and  the  fi  primura  fana  mens 
 
 more  he  knoweth,  and  loveth,  and  delighteth  in  God,  the  cft>  &  m   perpecua 
 
 more  he  defireth  it  in  a  far  higher  degree.     And  even  of  our  j?^cffion«    f™ica:is 
 
 knowledge  of  nature  wc  find,  rhat  the  more  we  know,  the  ^\e     *lC'      v'ta 
 more  we  would  know  •-,  and  that  he  that  knoweth  the  effett, 
 would  naturally  fain  hyorv  the  caufe  j    and  that  when   he 
 knoweth  the  nearer  caufe,  he  would  know  the  caufe  of  that, 
 
 and  foknow  thefirfl  caufe,  Godhimfelf.    And  the  little  that  ™n'  ^^^J 
 
 we  here  attain  to  of  Knowledge,  Love  and  Delight,  is  far  qUod    habec    ullam 
 
 fhort  of  the  perfection  in  the  fame  kind  which  our  faculties  notitiam  Dei.  cic.i. 
 
 encline  unto.  deUg. 
 
 $.  1 2.  XII.  Another  iUujtration  or  confirming  argument  may  S^™™^"  fpai> 
 be  gathered  from  the  great  dijparity  which  God  bath  made  be-  ^"humana*,  ^uz  cf" 
 ttveen  Men  and  Beafis :  If  God  had  intended  us  for  no  more  fenr.  qui  terras  cue- 
 \z$owledge  and  fruition  of  himfelf  hereafter  than  the  Beafis  have,  rentur,  q:iiquc  cos- 
 then  he  would  have  given  us  no  more  Capacity,  Defire  or  leftcm  orc^r>cm  on- 
 Obligation  to  feeK.it  "than  the  Beafis  have ;  But  be  hath  given  rc™PlanrC5>    ,imi"- 
 
 us  more  Capacity,  Delire  and  Obligation  tofee^it:   Ergo do  &  conftaW.  Qie. 
 
 A  Bealt  hath    no  knowledge  that  there   is    a  God,  no  Ca.  Maj. 
 
 T  3        .  thoughts 
 
1 42  That  there  is  a  Life  of  Retribution  after  this. 
 
 Ex  terra  funt  homi-  thoughts  of  a  Lite  to  come,  no  dciire  to  know  God,  or  love 
 nc-,,  non  r.t  incolje  &  jm  Qr  en  joy  njm ■•  110  obligation  to  take  care  for  another  life, 
 habicatores,  fed' cua-  7  1    r      •  *  rj  t    .l       ^1         1 
 
 fifpeaatorcs  fupera-  li0r  t0  Provide  for  if,  nor  once  to  conhdur  whether  there  be 
 mm  rerum  atque  cce-  any  fuch  or  not :  Becaufe  he  is  not  made  for  any  life  but  this. 
 kftu:m  :  quamm  And  if  God  had  made  Man  for  no  more,  he  would  have  di£ 
 f^aaculun  adn.il-  p0fed  and  obkgcd  him  no  further :  Wehav.au  understanding 
 tium  genus  ^rTiliTt".  t0  know  *>  and  thoughts,  and  hopes,  and  fears,  and  cares 
 C10.de  Nat.  Deor.  U.  about  it,  which  are  not  all  in  vain  i  and  we  are  plainly  in  rea- 
 Noa  tcmcrc,  nee  for-  fon  obliged  to  this,  and  more  than  we  do  \  and  that  Obliga- 
 tuii6,  foci  &  creati  tionis  not  vain. 
 
 gencriconfulerethu-  Man  were  more  vain  andnnfracle  tbanthe  Bruits  by  jar,  and 
 mano  :  nee  id  gig-  bis  lie  a  fon  would  bvt  more  ddudehrn,  and  torment  him  ;  #ut 
 nerec  aur.  alerec,  the  Consequent  is  abfurd :  Ergo ,fo  is  the  Antecedent. 
 quod  cum  omnes  la-  ^he  Major  is  eafily  proved  by  our  great  experience  :  for 
 turn  indderec1  in  the  world  confifteth  partly  of  men  that  believe  another  life, 
 mortis  malum  fem-  and  partly  of  them  that  do  not :  and  Reafn  maketh  them 
 pitcrnum.  tic.  1 .  both  the  more  miferable.  For  the  former  fort,  which  is  the 
 ruf€-  mod  of  the  world,  their  Reafon  tdleth  them,  that  it  is  their 
 
 duty  to  labour  for  a  happuiefs  hereafter,  and  to  fear  and  pre- 
 Mors  i-Is  terribilis  eft  vent*a  future  mifery  :  and  fo  their  expectation  would  be 
 quorum  cum  vita  their  meer  delufion,  and  their  lwes  would  be  all  (pent  and 
 o  vnia  extinguuntur.  ordered  in  delufion  :  Like  a  company  of  men  that  mould 
 etc.  Par  ad  i.  run  Up  ancj  ^own  to  prepare  for  a  tranfplantation  into  the 
 
 Moon,   and  mould  cut  down   timber  to  build  there,  and 
 7tead  CSc  1.  2    de  Provide  a  flock  of  cattle  to  ftore  the  grounds  there,  and  buy 
 Nat.   Deor.    wbm  and  fell  Lands  there  j   fuch  would  be  the  life  of  man  in  pre- 
 Cocta  would  prove,  paring  for  another  world  :  and  he  would  be  under  a  double 
 miftef   fd  ""?"*  calamitV:  One,' by  z\\  this  fruit lefi labour,  and  another  by  his 
 Titration:./        l'^  fear  of  future  mifery,  if  his  labour  by  temptations  mould  be 
 fruftrate,  and  he  mould  mifcarry.     To  have  Reafon  to  lead 
 a  man   in  fuch  a  delufory  life,  and  to  torment  him  with  the 
 fears  of  what  may  befall  him  after  death,  is  fure  to  be  by 
 reafon  more  unhappy  than  the  beans,  that  have  none  of  this. 
 And  for  the  Atheijh,  they  are  more  unhappy  too,  fo  far 
 as  they  are  rational  and  confederate.    For  they  have  no  more 
 happinefs  than  the  beads  to  comfort  them,  while  they  look 
 for  none  hereafter  :   and  they  have  in  all  the  way  the  fore- 
 fight  of  their  end:  they  fore-know  their  'great  fro  habtUty  of 
 fichnefs^  and   painful  tormenting  difcafes :    they  fore-know 
 
 the 
 
That  there  is  a  Life  of  Retribution  after  this.  14  j 
 
 the  certainty  oftheir  death  :    th^y  know  how  all  their  (port  Tb«|J*«iwi/fl  w  fAi 
 and  pleafure  will  end,  and  leave  them  in  dolour,  and  how  p'!^ut  (!  - 
 
 .    ■  ,  ,    n       , i        i-        /•      in  ..  d  bt  the  mhlt'M' 
 
 their  corps  mutt  be  rotting  and  turn  to  dttft:  they  hue-tee  '    ; 
 
 abundance  of  erotics  in  their  way:    chey  are  troubled  with  the  rife  ft  (he 
 
 cares   ten- the  time  to  come.     A  beaithfcth  none  ot  this  tore-  tbemojl  diluted. 
 
 knowledge,  and  none  otthe  tore-thoughts  of  pain  or  dying, 
 
 but  only  fearfully  rlieth  from  a  prefent  danger.     Moreover 
 
 the  poor  Athcilt,  having  no  certainty  of  the  truth   of  his 
 
 own  opinion,  ( that  there  is  no  other  life  J  is  oft  haunted 
 
 with  tears  of  if,  and  dpceially  when  approaching  death  doth 
 
 awake  both  his  reafon  and  his  fears :  he  then  thinks,  O  what 
 
 it  there  (hould  be  another  world,  where  I  mutt  live  in  mifcry 
 
 for  my  fin  !    In  defpight  of  him,  fome  fuch  fears  will  haunt 
 
 him.    Judge  then  whether  the  u(e  of  reafon  be  not  to  make 
 
 man  a  more  deluded  and  tormented  creature  than  the  bruits, 
 
 if  fb  be  there  were  no  life  after  this  ? 
 
 But  this  cannot  Hand  with*  the  methods  of  our  Creator  : 
 To  give  us  fo  great  an  excellency  of  nature,  -to  make  us 
 more  vain  and  unhappy  than  the  beafts.  When  he  maketh 
 a  creature  capable  and  fit  for  higher  things,  he  declareth 
 that  he  intendeth  him  for  higher  things. 
 
 Obj.  But  even  here  we  hare  a  higher  ]qnd  of  work^and  flea- 
 fure  than  the  Bruits :  we  rule  them,  and  they  ferve  m  :  we 
 dwell  in  Cities,  and  Societies,  and  makg  provision  for  the  time 
 to  come. 
 
 Anfw.  Thole  Bruits  that  dwell  in  Woods  and  Defarts 
 ferve  us  not :  and  our  ruling  them  is  a  fmall  addition  to  our 
 felicity  :  Pride  it  felf  can  take  little  pleafure  in  being  the  Ma- 
 tter of  Dogs  and  Cats.  Rule  doth  but  adde  to  care  and  trou- 
 ble :  c&Uru  paribus, \\  is  an  eafierlife  to  WwWthan  to  rule. 
 And  if  we  take  away  their  lives,  it  is  no  more  than  we  muft 
 undergo  our  felves :  and  the  violent  death  which  we  put  them 
 too  hath  ufually  lefs  pain,  than  our  languifhing  age,  and 
 ficknefs,  and  natural  death.  And  it  is  as  pleafant  to  a  Bird 
 to  dwell  in  her  neit,  as  to  us  to  dwell  in  Cities  and  Palaces  > 
 and  they  ting  as  merrily  in  their  way  of  converfe,  as  we  in 
 our  troublefome  Kingdoms  and  Societies :  If  prefent  pleafure 
 be  the  higheft  of  our  hopes,  they  feem  to  have  as  much  as 
 we  \  or  if  there  be  any  difference,  it  is  counter-ballanced  by  the 
 twenty-fold  more  cares,  and  fears,  and  labours,  and  mental 
 
 troubles 
 
I44  7hat  there  is  a  Life  of  Retribution  after  this. 
 
 Dicunt    btoici  Ma-  troubles  which  we  are  more  liable  to.     And  our  knowledge 
 luny.impium  cflc  &  doth  but  encreafe  our  forrow,  ( of  which  next.) 
 fine  Deo:  quod  da-        ^  I4.XIV.  If  there  were  no  life  of  Retribution,  thewiftr 
 p]:Ci  rations    ^ccipi-  a^y  nJan  ^^g  the  more  miferalle   would  he  be.  and  knowledge 
 tur;    live  quod  uco       y  ,  ,    ,         ,  ,  J      ,     .  ,  ^     ^j    • 
 
 contrdrms  dicatur,  would  be  their  plague ,  and  ignorance  the  way  to  their 
 five  quod  tfptwetur  greateftfleafure  :  But  the  conference  isalfurd:  Ergo,foistbe 
 Deiun  :    id    tamen  antecedent. 
 
 oialis  omnibus^  non  The  reafon  of  theconfequence  is  manifeftin  what  is  faid : 
 temVCI&C  Religiofos  the  Ignorant  have  nothing  to  diiturb  them  in  their  fenfual 
 clTc  fapientes :  &peri-  delights.  The  likcr  to  beajb  the/  can  be  to  eat,  and  drink, 
 tos  enim  cfle  Divini  and  play,  andiatisrie  every  lufl,  and  never  think  of  a  rec- 
 jpris  oames.  Porro  ^011jug^  0r  ofdeath it  felf,  the  more  uninterrupted  would  be 
 eff"  Divini  ^cuUus":  th-ir  delights  i>  the  fore-thoughts  ofdeath  or  any  change 
 Diis  item  eos  facri-  would  not  diiturb  them :  their  folly,  which  maketh  them 
 ficia  fafturos ,  ca-  over-value  all  the  matters  ofthefkfh,  would  encreafe  their 
 flolque      futures   :  p]eafLlre  anj    felicity:    for  things  delight  men  as  they  are 
 
 Quippc  ea ,  cp* :  in  e^eme^  rather  than  as  indeed  they  are.     But  the  more  wife 
 
 Dcos      admutuncur    j  ?.,  j  j 
 
 peccata  deceftari,  andhyowingmen  would  always  Le  vanity  and  vexation  wrlt- 
 Diifquc  charos  ac  ten  upon  all  the  treaiures  and  pleafures  of  the  world  •,  and  in 
 gratos    fore,     quod  the  midil  of  their  delights  would  fore-fee  death  coming  to 
 
 b- s^iv-ni^fint^  fo"  CUt  t^iem  °^  and  knng  t^iem  t0  a  d°l°r0L:,s  en<^-  S°  that  un- 
 los  vero  Saceidotes  doubtedly  the  moit  knowing  would  be  the  moil  miierablej 
 efTe  fapiences,  &c.  and  though  Nature  delight  in  knowing  much,  it  would  but 
 inert,     m     Zcnene*  \ct  m  an  inundation  of  vexatious  paflions  on  the  mind. 
 
 i  TthttZik)  But  KnowIedSe  is  fo  §reat  a  Bifi  of  God>  and  ^norance  fo 
 Nee  enim  cantum  8reat  a  blemifh  unto  Nature,  that  it  is  not  by  fobcr  reafon 
 maii  eft  peccare  to  be  believed,  that  fo  noble  a  gift  fhould  be  given  us  as  a 
 piincipcs  fquanquam  plague,  and  fo  great  a  plague  and  fhame  of  nature  as  igno- 
 re*! fum  m  malum  PC)  ranCe  **  fh°uld  bC  a  bleflinS  0r  fdicity- 
 q^ahwmillud^quod  £•  *5-  XV.  If  the  Kings  and  temporal  Governors  of  the 
 pcrmuld  imitarores  world  do  extend  their  Rewards  and  Funifhments  as  far  as  to 
 principum  exiftunt.  temporal  frojperity  and  adverfny,  life  and  death %  in  refieft  to 
 Nam  licet  vidcre,  ft  the  prefent  ends  of  Government,  and  this  jufily  5  then  is  it  meet 
 relts  rephcare  me-  anfav\}tkat  the  Umverfal  King  extend  his  benefits  and  puni/b- 
 qualcfcunquc  (iimmi  menU  nwcb further,  for  good  or  evil,  of  they  h&ve  reflect  v.nto 
 civicada  viri  fuerunc  his  own  L:iws  and  Honour :  But  the  antecedent  is  true :  Ergo, 
 talcrn  civitatem  fu-  f&  is  the  confequent. 
 ilk  :      Quxcunque       Kings  jurtly  take  away  mens  lives  for   Treafon  'j  They 
 
 mucatio   morum     in   .i     .  iJilu  l  i  r  1  i  1  r  -f 
 
 prindpibiis  exciterit,  that  Iook  ba:  t0  tIie  prcfcnt  temporal  good  or  hurt  ot  the 
 candem  in  populo  Common-Wealth,  do  think  that  no  temporal  punilhment  or 
 fecucuram.     ac.  cle  leg- 3»  P*  l6»«  reward 
 
That  there  is  a  Life  of  Retribution  after  this,  J45 
 
 irdcan  be  too  great  for  fome  crimes,  and  fix  fome 
 
 chievments.    Read  but  the  Statute  books,  and  this  will  b; 
 foon  found. 
 
 And  that  the  offences  which  are  againft  the  Infinite  Ma* 
 jefiy  deferve  incomparably  (brer  pumlhmcnts,  than  any 
 againit  men  asjlr/:.  is  pait  all  qudr.o:).  As  alio  that  love,  and 
 fidelity,  and  duty  to  God,  is  incomparably  more  laudable. 
 
 $.  16.  XVI.  If  there  were  no  life  of  retribution  after  this,  it 
 would  folon\  that  man  is  wore  to  be  feared  and  obeyed  than 
 God,  atidfo  hath  the  far  greater  and  higher  hand  in  the  Moral 
 Government  of  the  world  :  Bit  the  consequent  is  at  fur  d  and 
 hlaffhemovs:  Ergo,jW/  the  Antecedent. 
 
 The  argument  is  clear  and  palt  all  contr id icjion.     The 
 
 reafon  ot  the  Major  or  confluence,  is,  Becauie   (  though 
 
 God  can  deftroy  any  wicked  man  at  hisplealure,  yet  )  all  the 
 
 world's  experience  fheweth  us,  that  ordinarily  in  this  life 
 
 he  doth  no  fuch  things :  If  a  ftrange  judgment  overtake  fome 
 
 wicked  man,  it  is  an  vnufual  thing,  and  next  to  a  miracle; 
 
 And  ifually  ail  things  come  alike  to  all',  the  good  and  the 
 
 baddieofthefamedifeafe:  the  deceitful  and  the  wicked  pro-  Laert.    Jn    Tin*** 
 
 fper  in  the  world  as  much  as  otters*  [(either  furFer  morc/f^,  ***  Vj"1"" 
 
 uiually  it  is  the  Mr.     Videtx  quant  froff  era  navigatio  a  Vim  portetb  of  Vziy\us  the 
 
 datur  facrilegis,  faith    Dionyfvs.       Thunder-bolts    itrike  fo  Thilofopber ',  that  he 
 
 few,  that  it  islcarce  rational  much  to  fear  them.    It'  one  fall  w*  of  fo  conftm  a 
 
 under  fome  extraordinary  judgement,  many  hundred  fcape.      i™***]!3**  ^cfuSfir^f 
 r>   .  1         »       rj      «r-  i   n*  t     j         >•       i  1     himfelf  to  be  unjiiflly 
 
 But  on  the  other  iide,  Kings  and  States  do  ordinarily  do  executec(ai  a  Traitor, 
 
 execution  on  thole  that  difpleafe  them,  and  break  their  Laws  :  andrpould  r.at  ufeone 
 The  cafe  of  a  Daniel  isfo  rare,    that  it  would  be  no  rule  to  word  of  fupplicaiien, 
 dired  a  rational  courfe  by:    If  the  King  fhould  forbid  me  f'rhUlife :  Bftib*t>s 
 lj-j  t%     ♦  i  j  n  .     1  .    not  the  common  tcm- 
 
 praying  as  he  did  Vamel,  or  command  me  to  worlhip  his  pcr  0f  Hanblnd. 
 
 Image,  as  he  did  the  other  three  witneifess  reafon  and  felf-  AUa'fpeftare  fi  voles, 
 prefer  vat  ion  would  require  me  to  obey  him  :  for  its  ten  to  atque  hanc  fedem  & 
 one  but  he  would  execute  his  wrath  on  me,  and  its  an  hun-  *ternam  domum 
 dred  to  one  God  would  not  deliver  me  here.  God  fufrered  monibus'v^lgi'ce  de" 
 thirty  or  forty  thoufand  ro  be  murdered  at  once  by  the  deris,  neon  prcmju 
 Trench  Malfacre  under  Charls  9.  Hl  furfered  two  hundred  humanis  fpsm  pofue- 
 thoufand  to  be  murdered  by  the  Irilh  Papilts.;  He  differed  ™  rcru*  ™ari,m  : 
 many  tobe  burned  in CLeen  May's  days:  He  differed  yet  S^ 
 greater  Havock  to  be  made  of  the  poor  IValdenfes  and  Al-  hit  ad  verum  decus. 
 tigenfs:    He  furfered  molt  cruel  inhumane  torments,   and  £fc.  iiSq/h*.  Sao, 
 
 U  •  death. 
 
146  That  there  is  a  Life  of  Retribution  after  this. 
 
 death,  upon  thoufands  of  innocent  perfons,  to  change  the 
 new-planted  Religion  in  Japan.  He  therefore  that  carethfo* 
 kit  life  andpeace,  will  think  it  far  fafer  to  venture  on  the  pre- 
 fent  executions  of  God,  than  of  his  King,  or  Enemy,  or  any 
 one  that  is  irrong  enough  to  mine  him  :  If  I  lived  under  the 
 Turkjjh  Empire,  and  were  commanded  to  deny  Chriif,  and 
 to  renounce  my.Baptifm,  and  to  fubferibe  that  my  Baptifmal 
 Vow  doth  not  oblige  me,  or  any  way  to  lie,  or  be  perjur'd, 
 or  fin  againit  God  ^  felf-prefervation  would  bid  me,  [_  Venture 
 on  the  fin,    for  it  is  an  hundred  to  one  but  God  will/pare 
 
 iS^im^'11^  andltisan  hundred  t0  one  but  thatthe  Prince  wiH 
 multitudes  t«be  this  punifh  and  deftroy  thee  if  thou  obey  him  not  ]  How  few 
 coiirfe  in  our  age :  that  hmew  there  were  no  life  to  come,  would  not  rather  ven- 
 preferring  that  rthich  ture  to  pleafe  a  Tyrant,  or  a  Robber  than  God,  and  more  fear 
 
 £  S  SBM; to  *&* them;  anj.w?  ■?  r  br  petr  h  °ty  com- 
 
 fupsfetmcLYtflin,  manded  villany,  lave  himfelr  from  their  tury  and  cruelty? 
 Rutfus  vcro  fi  anim*  and  would  not  ftudy  more  to  flatter  and  humour  them,than  to 
 lethi  adcunt  januas  obey  their  God?  And  foAfo»  mould  have  the  chief  government 
 li^Stur)  wcS  cfrhe  world,  while  Man's  rewards  and  punimments  were 
 caufa  eft  comperens  fomuch  more  notable  than  God's,  Man  would  be  feared  and 
 cur  expeti  philofo-  obeyed  before  God  :  that  is,  Man  would  bs  taken  for  our 
 phia  debcatj  etiamfi  God.  Thefe  things  are  clear  undeniable  truths.  Jf  there  were 
 vernm  eft,  P1^8^  no  life  to  come,  fdf-love  and  reafon  would  make  man  more 
 o^npuras'vk?ofitate  obedient  to  Man  than  God,  and  Co  make  Gods  of  flejh  and 
 prarftari  :  Nam  G  bloud.  But  whether  this  be  the  tendency  of  the  Government 
 communker  obeunr,  of  God,  let  Reafon  judge. 
 
 non  tamum  eft  cno-  ^  XVII  A  very  p.oha[  k  ar anient  may  be  fetched  from 
 ns   iraximi,     verum   ,,  ',  ,        1/  c-  *.  v  &     1  r*.-    *        tt    J   .1    1     t 
 
 ftolidxca:citatis,frx-  the  nv.nl er  and  quality  of  wteUetiual  [pints :  He  that  look^th  to 
 
 nare  ingenitos  sppe-  the  raft,  and  numerous,  and  glorious  Orbs  which  are  alove  him, 
 thus,  cchibere  in  an-  and  thinks  of  the  glorious  receptacles  of  a  more  glorious  fort  of 
 guftiis  vitam,  nihil  creatures,  and  then  confidereth  that  we  are  inteUe dual  agents, 
 
 not" IgucCd  "Tdia's  Watle  t0  l0V€  mdhonoir  God  M  we^  asthO' >  and  confidersfur- 
 jufleihu  &  inftiga-  ther  loth  the  Benignity  of  God,  and  the  communion  which  thofe 
 verinc  facere,  cum  other  Orbs  have  with  us,  will  thinly  it  proba! le,that  we  are  in 
 nulla  te  praemia  tan-  progrefs  towards perfection :  andthatwetbat  arefo like  them, 
 ti  labors' expeftent,  may  be  capable  of  their  happinefs. 
 
 venerk  VToT  ort  *•  1 8'  XVIIL  V in  Xh»  lif€  God  h(tVe  llttk  f  the  ?raife  and 
 libus^fLcris  CvincuUs  i!ory  °f  ^  works,  from  thofe  whom  he  created  for  it,  but  con- 
 CKohicus,  Awob.adx*  trarily  be  much  dishonoured  by  them;  then  there  is  another  life 
 GmUh  I.  2.  in  which  he  will  be  more  hov.ov.redly  them:  But  the  antecedent 
 
 it  true  :  Ergo, /a  is  the  consequent*  What 
 
ikat  there  is  a  Life  of  Retribution  after  thk .  1 47 
 
 What  .1  1  bach  God  fee  mantq  coutcm- 
 
 :?  and  how  little  of  it  is  here  known  ?  lb  that  Philofophy 
 Mud  to  be  bit  a  Searching  and  wrangling  about  things 
 which  no  man  reached*;  and  yet  an  inquiikive  defire  wc 
 have.  And  therefore  fare  there  is  a  ftate  in  which  thefc  works 
 of  Cod  (hall  be  better  known  of  us,  and  God  (hall  have  the 
 bono  an  more  than  now.    His  Laws  alfo  prdcribeus 
 
 excellent  duties,  and  his  Servants  are  V  ry  excellent  per- 
 pxis,  according  to  his  own  defcription :  But  our  infirmities, 
 our  errors,  or  div.iious,  our  miicarriagcs  and  feandals  do  fo 
 diihouour  him  and  his  ways,  that  the  glory  of  them  is  much 
 obfeured,  and  blaiphemers  reproach  him  to  his  face,  and 
 Godlinefs  (  which  the  Law  of  Nature  teacheth  )  is  derided  as 
 a  foolim  thing,  and  as  the  rheei  crtlcl:  of  fuperflitious  fear. 
 Now  though  all  this  doth  no  hurt  to  God,  yet  he  is  capable 
 of  wrong  who  is  uncapable  of  hurt.  And  it  is  not  to  be 
 believed,  that  he  will  finally  put  up  all  this  at  his  creatures 
 hands,  and  never  vindicate  his  honour,  nor  never  more  (hew 
 the  glory  of  his  Grace,  his  Image,  his  Jufhce  and  Judgments, 
 than  he  now  doth. 
 
 $.  1  p.  XIX.  The  cenfiant  tefiimony  ofconfcierxe  in  all  men,  Plato  oft  faith,  that 
 
 that  have  not  mafieredKeafon  by  Senfuality,  and  the  common  tbcvAc^edae  puwjb- 
 
 confent  of  all  that  are  worthy  to  be  called  Msnyin  all  Aqes  and  e^  4^death, 
 
 Countries  upon  earth,  doth  jhew  that  the  life  to  com  U  *  truth  ??],„.  7'lTc 
 
 ,  ■  t  •       r       v  t   j       j      a  r  had  a  Boot,    etc  h.s 
 
 rvhich  is  natural)1  revealed,  and  mojtfure.  qUa,  f,;nt  a?U(j  jnfc, 
 
 £.  20.  XX.  The  enemy  of  Souls  doth  (  againfl  his  will )  give  roi.  Laert.i.  6,c.i> 
 wan  a  four-fold  reafon  to]udg%  that  there  is  a  life  of  Reward 
 and  Tumjhment  hereafter:  viz.  i.By  Compacts  with  Witches. 
 2.  By  Apparitions.  3.  By  Satanical  Fcf-jjions.  4.  By  alikjnd 
 of  fubtil  importunate  temptations ,  (  which  evidence  them- 
 (elves.  ) 
 
 1.  Though  fome  arc  very  incredulous  about  Witches,  yet 
 to  a  full  enquiry  the  evidence  is  part  queftion,  that  multi- 
 tudes of  fuch  there  be.  Though  many  are  wronged,  and 
 fome  may  be  thought  Co  foohfh  or  melancholy,  as  not  to 
 know  what  they  lay  againft  themfelvcs,  yet  againft  fuch 
 numerous  and  various  inftances,  thefe  exceptions  do  but 
 confirm  the  general  truth,  that  fuch  there  are.  I  have  laid  *  *  .  -  . 
 fomuch  of  them  in  *  two  other  Wrings,  that  I  (lull  now  Jr^lrlVntf, 
 fay  wo  more  but  this  :     That  thole  Judges  ordinarily  con-  Ff  i,fidd:tyt 
 
 U  2  '  demn 
 
l^g  TSat  there  k  a  Life  of  Retribution  after  this. 
 
 demn  them  to  die ,  who  themfelves  have  been  moil  incre- 
 dulous of  flich  things :  that  fo  great  numbers  were   con- 
 By   the   Dottrine    of  demned  in  Suffolk.,  Nbrfo/^  and  Ejfex,  about   twenty  years 
 Idols,  filfe  Gods  that    R0   that  left  the  butinefs  paft  all  doubt  to  the  Judges,  Au- 
 were  fom. times   mm,    P  '  ^  -n  j  w    n        r     +v   •      \     y 
 
 and  their   sacrifices  \  ditors,  and  ^verend  Mimlhrs,  f  yet  living)  wno  were  pur- 
 
 the  Devil  confejjetb  a  pofely  fent  with  them  for  the  fuller  inquitition.     That  the 
 Life  to  come,.  testimonies  are  (6  numerous  and  beyond  exception,  record- 
 
 ed in  the  many  Volumes  written  on  this  fubjedt ,  by  the 
 Malleus  Maleficorum,  Bodin,  RemigiM,  and  other  Judges  who 
 condemned  them ,  that  L  owe  no  man  any  further  proof, 
 than  to  defire  him  to  read  the  forefaid  Writings :  wherein 
 he  (hall  rind  Men  and  Women,  Gentlemen,  Scholars,  Doctors 
 of  Divinity,  of  feveral  qualities  and  tempers,  all  confeffedly 
 guilty,  and  put  to  death  for  this  odious  fin.  And  he  (hall 
 find  what  compacts  they  made  with  the  Devil,  promifing 
 him  their  Souls  or  their  lervice^  and  renouncing  their  Cove- 
 nant with  God.  All  which  doth  more  than  intimate,  that 
 men  have  Souls  to  fave  or  lofe,  and  that  there  is  an  Enemy 
 of  Souls  who  is  moft  fbllicitous  to  deftroy  them  >  or  elfe  to 
 what  end  would  all  this  be  ?  When  people  are  in  wrath  and- 
 malice  ,  defirous  of  revenge  or  in  great  difcontents,  or  too 
 eagerly  defirous  after  ovefhafty  knowledge  in  any  needlefs 
 (peculation,  the  Devil  hath  the  advantage  to  appear  to  them, 
 and  offer  them  his  help,  and  draw  them  into  fome  contract 
 with  him  ( implicit  at  leaft,  if  not  explicit  J  I  have  my  felf 
 been  too  incredulous  of  thefe  things,  till  cogent  evidence  con- 
 tained my  belief  Though  it  belong  not  to  us  to  give  ac- 
 count, why  Satan  doth  it,  or  why  upon  no  reore,  or  why 
 God  permitteth  it,  yet  that  fo  it  is  in  point  offacl:,  it  can- 
 not be  rationally  denyed..  And  therefore  we  have  fo  much 
 fenfible  evidence,  that  there  is  a  happinefs  and  mifery  after 
 this  life,  which  the  Devil  believeth,  though  Atheifts  do 
 not. 
 
 2.  And  though  fome  are  as- incredulous  of  Affiaritions, 
 yet  evidence  hath  confuted  all  incredulity.  I  could  make 
 mention  of  many:  but  for  the  notoriety  I  will  name  but 
 two  ;  which  it  is  eafie  to  be  fatisried  about : 
 
 The  one  is  the  Apparition  inthemape  of  Collonel  Bort>en 
 in  Glamorgan/hire,  to  his  WTife  and  Family,  fpeakinga  walk- 
 ing before  them,   laying  hold  on  them,  hurting  them  in 
 
 time 
 
ihat  there  is  a  Life  of  Retribution  after  this.  r  49 
 
 time  of  Prayer  ("the  man  himiLlfthcn  living  from  his  Wife  In  Ireland,  it  rvat 
 in  Ireland,  being  one  that  from  Scci  to  Se<ft  had  proceeded  '/ *  |  M"  <>  ;*" 
 to  Infidelity  it  not  to  Atheilm,  and  upon  the  hearing  or  it  atur  ,„,  q>r;;,^llU5 
 came  over',  but  durft  not  goe  to  the  place  J.  The  thing  I  bad  been  nu$dered* 
 have  by  me  ckferibed  largely  and  attcitcd  by  learned  godly   Portdown-Bridec ,  a 
 
 Miniftcrs,  that  were  at  the  place  j  and  15  tamous,  pair  eon-  ll*l  Jim  t'P™'* 
 
 .     ,.    '  r  7  r  Spectrum  appcarcdm 
 
 tradittion.  the  Krjcr  {ju  a  pe,f0}t 
 
 2.  But  (to  name  no  more  J  he  that  will  read  a  (m  ill  Book  n^cd,  fianding  in  the 
 called  Ike  Devil  of  Mafcon ,  written  by   Mr.  Perreand,  and  *w/fr  up  to  the  Aid- 
 publifhd  by  Dr.  Prtfr  Mwfo,  will  fee  an  inftance  pad  all  ^  f^j^*  ^ 
 qucftion  :  The  Devil  did  there  for  many  months  together  ^"f  /oncf,  2S   Sir 
 at  certain  hours  of  the  day,  hold  difcourfc  with   the  in-  J  ohn  Temples  boo(s. 
 habitants,  and  publikely  dilputed  with  a  Papift  that  challen- 
 ged him,  and  when  he  had  done,  turn'd  him  and  call  him 
 dowTn  fo  violently,  that  he  went  home  diftra&ed  :  He  would 
 ling  and  jeft  and  talk  familiarly  with  them  as  they  do  with 
 one  another  :  He  would  anfwerthem  questions  about  things- 
 done  at  a  diftance  •■>  and  would  carry  things  up  and  down 
 before  them,  and  yet  never  feen  in  any  fhape :  All  this  was 
 done  in  the  houfe  of  the  faid  Mr.  Perreands  Reverend  faith- 
 full  Minifter  of  the  Proteftant  Church  ,    in  the  hearing  of 
 perions  of  both  Profusions,  Papifts  and  Proteftants  that  or- 
 dinarily came  in,  for  above  three  months  at  Mafcon  a  City 
 of  France  (  And  at  laft  upon  earneft  Prayer  it  ceafed.)  Mr. 
 Perreands  piety  and  honefty  was  well  known  =>  and  atteiled 
 to  me  by  the  Right  Honourable  the  Earl  of  Orrery,  now 
 Lord  Prefident  o(  Munfter  in  Ireland,  and  [atteitcd  to  the 
 World  by  his  moft  learned,  worthy,  honourable  Brother 
 Mr.  Robert  Boyl,  in  an  Epiftle  before  the  Book  =>  neither  of 
 them   perfons   apt  to  be   over-credulous   of  fuch  unufual 
 things,  yet  both  fully  fatisfied  of  the  truth  of  this  ftory  by 
 Mr.  Perreands  own  Narratives,  with  whom  they  were  very 
 familiar- 
 See  the  other  Teftimonies cited  in  my  Saints  Reft,  Part  2. 
 Q^But  horv  doth  this  ftgnifie  that  there  is  any  future  ft  ate 
 f$r  man. 
 
 Anfva.  1 .  Commonly,thcie  Apparitions  do  exprefly  r^ferr  to 
 fome  tin  or  duty  which  are  regardable  in  order  to  a  further 
 Life.Sometimes  they  come  to  terririe  Murderers  or  other  great 
 Offenders:  and  iometimesthe  Devil   hath  killed  men  out- 
 
 U  3  right : 
 
if  jo  'that  there  is  a  Life  of  Retribution  after  thk. 
 
 right :  (which  yet  were  no  more  painfull  than  another  death, 
 it  it  fetcht  not  their  fouls  into  a  greater  mifery)  fometimes 
 they  are  ufed  to  tempt  people  to  fin,  to  witchcraft,  to  re- 
 venge ,  to  idolatry  and  fuperftition  ( to  which  ufe  chey  are 
 common  among  many  of  the  Indians) :  And  all  this  intima- 
 teth  fome  further  hurt  which  fin  doth  men  after  this  prcfent 
 life*  which  they  take  not  here  for  their  pain,  but  their  pica- 
 lure-  2.  Many  of  thefe  Apparitions  fay,  that  they  are  the 
 fouls  of  fuch  and  fuch  perfons  that  have  lived  here  :  It  it  be 
 foj  then  the  qucftion  is  granted.  And  whether  it  brfo,  I  fup- 
 pofe  is  to  us  uncertain :  For  why  a  condemned  Soul  may 
 not  appear  as  well  as  Satan,  notwithstanding  that  both  of 
 them  are  in  that  ftiteof  mifery  which  is  called  Hell,  I  yet 
 could  never  hear  any  fu re  proof.  But  (becaufe  this  is  un- 
 certain^ 3.  At  leaft  it  fheweth  us,  that  thefe  evil  Spirits  are 
 neer  us,  and  able  to  moled  us,  and  therefore  are  ordinarily 
 retrained,  and  that  their  natures  are  not  as  to  any  elevation 
 fo  diftant  from  ours,  but  that  a  converfe  there  may  be  *,  and 
 therefore  that  it  is  very  probable,  that  when  the  fouls  of  the 
 Wicked  arefeparated  from  their  bodies,  they  fhall  be  fuch  as 
 they,  or  have  more  converfe  with  them  ,  and  that  the  good 
 Spirits  fhall  be  the  companions  of  the  fouls  of  men  that 
 here  were  not  far  unlike  themfelves.  When  we  perceive 
 that  we  live  among  fuch  invifible  Spirits,  it  is  the  eaiier  to 
 believe  that  we  frail  live  with  fuch  of  them  hereafter,  as  we 
 are  molt  like. 
 See  -what  1  have  ciud,  3.  I  may  adde  to  thefe  the  inftance  oifatankal  Toffefliom : 
 Saints  Reft,  Tart  *.  For  though  many  difeafes  may  have  of  themfelves  very ter- 
 ^*7*  rible  and  ftrange  effects,  yet  that  the  Devil,  I  mean  fome 
 
 evil  Spirit,  doth  operate  in  many  is  paft  all  contradiction : 
 fome  will  (peak  Languages  which  they  never  learnt :  fome 
 will  tell  things  done  far  off:  fome  will  have  force  and  acti- 
 ons which  are  beyond  their  proper  natural  ability  :  Moft 
 great  Phyficians,  how  incredulous  foever,  have  been  forced 
 to  confefs  thefe  things :  and  abundance  of  them  have  written 
 particular  inftahces. 
 
 And  the  manner  of  their  transportations ,  their  horrid 
 blaiphemres  againft  God,  with  other  carriages,  do  common- 
 ly intimate  a  life  to  come,  and  a  deiire  that  Satan  hath  to 
 difhonour  God,  and  deftroy  the  fouls  of  men  as  well  as  their 
 bodies.  4.  And 
 
That  there  is  a  Life  of  Retribution  after  this. 
 4.  And  laftly,  the  Tmf tat  tons  and  fuggeftions  of  Satan, 
 yet,  md  oft  his  external  contrived  (hares,  ;  re  liich  as  I 
 ouently  give  nun  a  palpable  difcovery  of  his  agency,  that 
 there  is  indeed  fbme  evil  Spirit  that  doth  aM  tins  to  the: 
 of  Souls.    Were  there  no  fuch Tempter  it  were  £aj 
 dible  that  Inch  horrid  inhumane  Villanies  fhould  ever  be  per- 
 petrated by  a  rational  Natuie,  as  Hiftorics  credibly  report, 
 and  as  in  this  Age  our  eyes  have  teen.     That  men  ihould 
 ever,  even  againft  their  own  apparent  intereit,  be  earryed 
 on  obftinately  to  the  lait,  in  a  wilfull  courfe  of  fuch  fins  as 
 kemtohave  little  or  nothing  to  invite  men  to  them,  but  a  n  .  , .      , 
 delight  in  doing  hurt  and  inilchiet  in  the  World.    Whence  is  tiLU  m'    lxaucnt 
 k  that  fome  men  feel  fuch  violent  importunate  fuggeftions  nun  have  tttem 
 to  evil  in  their  mindes,  that  they  have  no  reft  from  them,  &'***   **d    excellent 
 
 but  which  way  foevcr  they  goe,  they  are  haunted  with  them  7™''^  *     ,  vt'J  fnv 
 
 ,,     ,        ,         J  •       1  •  1    1        1  1  !         have  ever  been  fo  bap' 
 
 till  they  have  committed  it,  and  then  haunted  as  much  to  py  as  to  perform  them* 
 
 hang  thuridves  in  defperation.     Whence  is  it  that  all  op-  and  of  thofe  thai  have 
 pc  minifies  are  fo  ftrangely  fitted  to  a  iinners  turn,  to  ac-  ton?  a  little  way,  but 
 commodate  him  in  his  delircs  and  defigns  ?    And  that  fuch  fe.w    have     fi'uPJid 
 wondirfull  fucccilive  trains  of  impediments  are  fit  in  the 
 way  of  almoft  any  man  that  intendeth  any  great  good  work 
 in  the  World  ?    1  have  among  men  of  my  own  acquaintance 
 obferved  fuch  admirable  triturations  of  many  defigned  ex- 
 cellent works,  by  fuch  ft  range  unexpected  means,  and  fuch  „    .      ,. ,  , 
 
 i-iJir         ^    r  11  J  u  +u    c  He  that  dd  but  wed' 
 
 variety  of  them,  and  fo  powerfully  car  rye  d  on,  as  hath  of  ^lldy  lbc  p[ai{  -.-e 
 
 it  felf  convinced  me,  that  there  is  a  moil  vehement  inviiible  bet-men  cbrifl and  Sa- 
 malice  permitted  by  God  to  refift  Mankinde,  and  to  militate  *<uh  about  knowledge 
 againft  all  Good  in  the  World.     Let  a  man  have  anym'/  de-  "i,Vm?"  m  the 
 
 rr  1    l  r     ii  u    i  r       rr  yield,  a  fid  how  mrr- 
 
 iign,  and  he  may  carry  it  on  ufually  with  lefs  refiftancc.  vtw>ufo  satM\e?peti> 
 Let  him  have  any  work  of  greateft  Natural  importance  which  the  bofpel  from  '  the 
 tendeth  to  no  great  benefit  to  Mankinde,  and  he  may  goon  tofidH 'world  y  and 
 with  it  without  any  extraordinary  impedition  :  But  let  him  loclieth  u?  the  Sen- 
 have  any  great  defign  for  Cowwon  good,  in  things  that  tend  C^^tVT/^^- 
 to  deftroying  fin  ,  to  heal  divifions,  to  revive  Charity,  to  pifts,  and  hindtretb 
 increafe  Virtue,  to  fave  mens  Souls,  yea  or  tothe  publick  ?rtathti$  in  ail  the 
 common  felicity ,  and  his  impediments  (hall  be  fo  mulrifa-  j:'or/d>  TJl11  fce  thxt 
 nous,  fofar  fetcht,  fo  fubtile,  mceffant,  and  m  defpight  of  g*£  TSiLfi 
 all  his  care  and  refolution,  ufually  fofuccefstull,  that  he  (hall  and  a  ^ngdome  9} 
 feem  to  himfelf  to  belike  a  man  that  is  held  faflhand  and  Lighi,wh:cbft,ivefur 
 foot,  while  he  feeth  no  one  touch  him'   or  that  feeth  an  S**'J« 
 
 huu* 
 
j  5  2  That  there  is  a  Life  of  Retribution  after  this. 
 
 hundred  blocks  brought  and  caft  before  him  in  his  way, 
 while  he  feeth  no  one  do  it.    Yea,and  ufually  the  greateft 
 attempts  to  do  good  mail  turn  to  the  clean  contrary,  even 
 to  deftroy  the  good  which  was  intended,  and  drive  it  much 
 further  off.     How  many  Coun treys ,  Cities,  Churches,  Fa- 
 milies, who  have  let  themfelves  upon  fome  great  Reforma- 
 tion, have  at  fnft  feen  no  difficulties  almoft  in  their  way  > 
 And  when  they  have  attempted  it,  they  ha-ve  been  like  a 
 man  that  is  wrdlling  with  a  Spirit?  Though  he  fee  not 
 what  it  is  that  holdeth  him,  when  he  hath  long  fwear,  and 
 chafed,  and  tired  himfelf,  he  is  fain  to  give  over  j  yea,  leave 
 behind  him  fome  odious  fcandal ,  or  terrible  example,  to 
 frighten  all  others  from  ever  medling  with  the  like  again. 
 I  have  known  that  done  which  men  call  a  Miracle,  a  fu  3d  en 
 deliverance  in  an  hour,  from  the  molt  ftrange  and  terrible 
 Difeafe ,  while  by  Falling  and  Prayer  men  were  prefent 
 begging  the   deliverance:    And  presently  the  Devil    hath 
 drawn  the  perfons  in  fuch  a  fcandalous  fin,  that  God  had 
 none  of  the  honour  of  the  deliverance ,  nor  could  any  for 
 fhame  make  mention  of  it,  but  it  turned  to  the  greater 
 difhonour  of  piety  and  prayer,  though  the  wonder  was  pall: 
 doubt.    I  have  known  men  wonderfully  enlightened  and 
 delivered  from  ccurfes  of  Error  and  Schifme,  and  being  men 
 of  extraordinary  worth  and  parts,  have  been  very  like  to 
 have  proved  the  recovery  of  abundance  more :  And  they 
 have  been  Co  unrefiftibly  carryed  into  fome  particular  Errors 
 on  the  contrary  extream,  that  all  the  hopes  of  their  doing 
 good  hath  turned  to  the  hardening  of  others  in  their  Schifm, 
 while  they  law  thole  Errors,  and  judg'd  accordingly  of  all 
 the  reafons  of  their  change.    But  efpecially  to  hinder  the 
 iuccelfes  of  godly  Mag*ftrates ,  and  Minifters,  in  their  re- 
 formi'ngs,  and  their  Writings  lor  the  winning  of  Souls,  it 
 were  endlefs  to  fhew ,  the   ftrange  unexpected  difficulties 
 which  occurre,  and  lamentably  fruftrate  the  moft  laudable 
 attempts.   Nay,  I  have  known  divers  men  that  have  had  re- 
 folute  defigns ,  but  to  build  an  Alms-houfe,  or  a  School- 
 houfe,  or  to  fettle  fome  publick  charitable  work,  that  when 
 all  things  feemed  ready,  and  no  difficulty  appeared ,  have 
 been  hindered  in  defpight  of  the  beft  of  their  endeavours, 
 all  their  dayes,  or  many  years :  Yea  men  that  purpofed  but 
 
 to 
 
7hat  tlferc  is  a  Life  of  Retribution  after  this.  1 5  J 
 
 to  put  it  in  their  Wills,  to  Jo  foinc  coniiderablc  work  of 
 Charity,  have  been  lb  delayed,  hindered  and  disappointed, 
 that  they  wcrenever  able  to  erteett  their  ends.  By  all  which 
 it  is  very  perceivable  to  an  oblcrving  minde,  that  there  1$  a 
 working  invilible  Enemy  ftill  (eeking  to  dcltroy  all  Godlincfs, 
 and  to  hinder  Mens  falvation. 
 
 "  Perhaps  you  will  lay,  that  if  this  be  Co,  you  make  the 
 "Devil  to  be  ftronger  than  God,  and  to  be  the  Governour 
 "  of  the  World,  or  to  be  more  in  hatred  to  goodnefs,  than 
 "  God  is  in  love  with  it. 
 
 I  anfwer,  No  :  but  it  appcarcth  that  his  Enmity  to  it  is 
 impLrcable,  and  that  lie  militateth  agamft  God  and  mans  fe- 
 licity ,  and  that  On  hath  fo  far  brought  this  lower  World 
 under  Gods  difpleafure,  that  he  hath  in  a  great  meafure  for- 
 faken  it ,  and  left  it  to  the  will  of  Satan  :  Yet  hath  he  his 
 holy  feed  and  Kingdom  here,  and  the  purpofes  of  his  Grace 
 fhall  never  befruitrated,  nor  the  Gates  of  Hell  prevail  againft 
 his  Church:  And  if  he  mayforfake  Hell  totally  as  to  his  f>//- 
 citat'ing  frefettce^  he  may  alfo  penally  forfakf  Earth  as  to 
 the  greater  number,  whileft  for  ought  we  know,  he  may 
 have  thouiands  of  Orbs  of  better  Inhabitants  which  have  not 
 fo  forfeited  his  love,  nor  are  not  fo  forfaken  by  him. 
 
 I  have  been  the  larger  in  proving  a  Life  to  come,  of  Re-  Virrutls  mercesAcfi- 
 tribution  to  the  good  and  bad,  becaule  all  Religion  doth  nis  optimum  quidd  am 
 depend  upon  it ,  and  I  have  my  felf  been  more  alTaulted  eft>  divimim  &  bca~ 
 with  Temptations  to  doubt  of  this,  than  of  Chrimanity  it  ^  Anjt0tt       ,  * 
 fclf,  'though  this  have  more  of  Natural  Evidence.     And  I 
 have  fet  down  nothing  that  I  am  abie  rationally  to  confute  virtutum     omnium 
 my  Telf  (though  every  Truth  is  liable  to  fome  (nailing  ex-  jucundae   non     func 
 ceptions  of  half-witted  and  contentious  menj   No  man  that  a$ione*,nifi  quacenus 
 confeffeth  a  Life  to  come,  can  queftioii  the  neceffity  of  a  fi«^  C0Pulatr!sr 5cn- 
 Holy  Life:  But  I  have  thought  meetrirft  to  prove,  that  a  ^%T9. 
 Holy  Life  is  our  unquellionable  duty  (  as  the p'w  cognitum) 
 and  thence  to  prove  the  certainty  of  the  future  ftate :  For 
 indeed,  though  God  hath  not  hid  from  us  the  matter  of  our  Virtus  extollit  hoinl- 
 Reward  and  Punifhment,  Hopes   and  Fears,  yet  hath  he  ncm  &   fuper  aflra 
 made  our  Duty  plainer  in  the  main,  and  propofcd  it  firji  to  moi talcs  collocatmcc 
 our  knowledge  and  conilderation.     The  Eternity  of  the  ft-  uwSSIvS^ 
 ture  ftate,  I  have  not  here  gone  about  to  prove  \  becaufe  I  nirais,  autexpavercit. 
 referve  it  for  a  fitter  place,  and  need  the  help  of  more  than  SwecEp.  88. 
 
 X  natural 
 
1 54.  That  there  is  a  Life  of  Retribution  after  this. 
 
 natural  light ,  for  fuch  a  task.  But  that  it  fhall  be  of  fo 
 much  weight  and  duration,  as  fhall  fuffice  to  the  full  execu- 
 tion of  Juftice,  and  to  fet  all  ftreight,  that  feemed  crooked 
 in  Gods  prefent  Government,  this  Nature  it  fe If  doth  fully 
 teftifie. 
 
 Three  forts  of  men  will  read  what  I  have  written :  i.Some 
 few  (  and  but  very  few  )  of  thofe  whofe  Confidences  are  fo 
 bloody  in  the  guilt  of  their  debauchery,  that  they  take  it  for 
 their  inter  eft  to  hope  that  there  is  no  life  but  this.    2.  Thofe 
 whofe  Faith  and  Holinefs,  hath  made  the  World  to  come,  to 
 be  their  intereft ,  happinefs ,  hope  ?   defire  ,  and  only   joy. 
 3.  Thofe  that  only  underftand  in  generall,  that  it  is  the  high- 
 eft  intereft  of  humane  Nature,  that  there  be  a  full  felicity 
 hereafter',  and  fee  it  a  molt  defire  die  thing,  though  they 
 know  not  whether  it  be  to  be  expected  or  not.     The  firft 
 fort,  I  may  fear  are  under  fuch  aCurfe  of  Gcd,  as  that  he 
 Trlafuntquxcxani-  rnay  kave  their  Wills  to  mafter  their  Belief,  as  their  Lufts 
 mae  providencia  acci-  have  maftered  their  Wills,  and  left  they  be  forfaken  of  God, 
 pit  corpus  animalis :  to  think  that  true  which  their  wicked  hearts  defire  were 
 ™&  uUtC  i!  true  >  ^d  that  the  Haters  of  God  and  a  holy  Life,  mould 
 caikas  illi  fucceflione  be  ^  t0  dream  that  there  is  no  God,  nor  future  Happy 
 quaeratur,  Macrob.  7.  Life. 
 
 smr*  The  fecond  fort  have  both  Light,  Experience  and  Defire, 
 
 and  therefore  will  eafily  believe. 
 
 The  third  fort  are  they  whofe  Neceffities  are  great,  and 
 yet  conjunct  with  hope  of  fbme  fuccefs.  Though  bare  intereft 
 ihould  command  no  mans  undeiftanding,  becaufea  thing 
 Anlmarum  otigincm  mav  be  defire  die,  which  is  neither  certain  nor  poflible  i  yet 
 ™ft?redch-SfrhIn-  Imuftneeds  %>  that  Reafon  and  felf-love  mould  make  any 
 tes  indub«at3B  conftat  man>  f  that  is  not  refolved  in  wickednefs )  exceeding  glad  to 
 cflTc  fententiae.  Ec  hear  of  any  hopes,  much  more  of  certainty,  of  a  life  ofAn- 
 Animx  dum  corporc  gelical  Happinefs  and  Joy,  to  be  pofTefsM  when  this  is  ended, 
 untur  h*c  eft  per-  ^n(j  therefore  t|ie  enquiry  mould  be  exceeding  willingly  and 
 de  ortTfir^e  quo  ftudiouily  endeavoured.  I  (hall  conclude  this  point  with  a 
 fonte  venerit,  recog-  few  ferious  Queftionsa  to  thofe  that  deny  a  future  Life  of 
 nofcat.  mcfob.  fuf.  Retribution. 
 
 fimn.fcip.L1.c9,  g„t  If  whether  he  that  taketh  a  man  to  be  but  an  in- 
 genuous kinde  of  Beafr. ,  can  rake  it  ill  to  be  efteemed  as  a 
 Eeaft }  May  I  not  expedt  that  he  fhould  live  like  a  Beaft, 
 who  thinketh  that  he  fhall  die  like  a  Beaft  >  Is  fuch  a  man 
 
 fit 
 
That  there  k  a  Life  of  Retribution  after  this.  155 
 
 fit  to  be  trufted  any  further  111  human  1  His 
 
 bnt  flcfhly  intcreft  obi  m?    May  1  qot  ji 
 
 pole  that  helivethin  the  adultery, 
 
 lying,  perjury,  hypocriGe,  cheft,dt 
 
 or  any  other  villany,  reft  tells  him  he  (hould 
 
 •  doit.  What  is  a  fuffident-or  likely  motive  to  reftrain  that 
 man,  or  make  him  juir,  who  believes  not  any  life  after  this ? 
 Itleemeth  ro  me  a  wrong  to  him  in  his  own  Protellion,  to 
 
 call  him  \tn*n.  MaxIm,:m  n- 
 
 2.  It  you  think  your  feltes  but  ingenuous  Beaits,  why  t,m  ca5  naturara  ip* 
 (hould  you  not  be  content  to  be  //fed  as  Beads.  A  Bealt  is  Tarn  dc  immortalka- 
 not  capable  of  true  Propriety,  Right  or  Wrong:  He  that  teanimorum  taciturn 
 can  matter  him,  doth  him  no  wrong,  if  he  work  him,  or  SbuwTtmc^lt 
 fleece  him,  or  take  away  his  life.  Why  may  not  they  that  mtx\me  quidem,  qu* 
 can  mailer  you,  ufe  you  like  Pack-horfes,  or  Slaves,  and  beat  poll -mortem  futora 
 you,  and  take  away  your  lives.  ^inz-  Ch**   T*ft*l. 
 
 3.  Would  you  be  only  your  [elves  of  this  mind,  or  would  &%  '* l't' 11Q' 
 you  have  all  others  of  it?  If  your  felves  only,  why  envy  you 
 
 the  Truth  fas  you  fuppofej  to  others  ?  If  all  others,  what  (e- 
 curity  (hall  Kings  have  of  their  lives  ?  or  Subjects  of  their 
 lives  or  liberties  >  What  truft  can  you  put  in  Wife,  or  Child, 
 or  Servant,  or  any  man  that  you  converie  with?    Will  you 
 
 *  not  quickly  feci  the  effecT:  of  their  opinions  ?  Had  you  not 
 rather,  that  the  enemy  who  would  murder  you ,  the  thief 
 who  would  rob  you,  the  lyar  that  would  deceive  you, 
 did  believe  a  Judgement  and  life  of  Retribution ,  than 
 not  > 
 
 4.  If  there  be  no  Life  after  this,  what  bufinefs  have  you  Placonxi  dlcunt,  Be- 
 
 for  yourReafon?  and  all  your  noble  faculties  and  time,  that  Jtum  eflc  hominem 
 
 <i  -    c  !  ri     i~i_-u         •  rrucntem  Deo:  non 
 
 is  worthy  or  amani  or  that  is  not  like  Childrens  games  or  ^cuc  corporc  *   Y£i 
 
 Poppet-playes  ?  What  have  you  to  do  in  the  World,  that  feipfo  fruitur  animus, 
 
 hath  any  weight  in  the  tryaf,  any   content  or  comfort  in  aut  four  amicus  ami- 
 
 the  review  ,  or  will  give  folid  comfort  to  a  dying  man }  J? 5  .fcd  ficut   Lu*c 
 
 Were  it  not  better  lie  down  and  ileep  out  our  days,  than  wafte  CjVt  p^#   U^J '    * 
 
 them  all  in  dreaming  waking  ?    O  what  a  (illy  Worm  were 
 
 Man  /  what  (hould  he  find  to  do  with  his  understanding  ? 
 
 Take,  off  the  poife  of  his  ultimate  End,  and  all  his  Rational 
 
 Motions  mu ft  (land  (till,  and  only  the  bruitifn  motion  mult 
 
 goon,  andRcafon  muft  drudge  in  trie  Captivity  of  its  fer- 
 
 vice» 
 
 X  2  But 
 
15  6  Of  the  Intrinjickevil  of  Sin >  and  of 
 
 But  thefe  Qiieftions,  and  more  fuch,  I  put  more  home 
 in  my  Book,  called  A  Saint ,  or  a  Bruit,  ,If  confcience  tell  you, 
 that  you  can  put  no  truft  in  your  friend,  your  wife,  your 
 fervant,  or  your  neighbour,  if  they  believe  that  there  is  no 
 life  but  this  :  furely  the  fame  confcience  may  tell  you,  that 
 then  the  thing  is  true,  and  that  the  God  of  infinite  Power, 
 Wifdomand  Goodnefs  hath  better  means  enough  than  de- 
 ceits and  lies  to  rule  the  world  by. 
 
 Hear  what  the  confcience  of  the  Epicure  faith  in  Cicero, 
 Academ.  gutft.  1 4.  p.  ( rnibi )  44.  §«is  enimpoteft,  cum  ex- 
 ifiimet  a  Veofe  curari,  non  &  dies  &  noctes  divinum  numen 
 horrerey  &c.  its  true  of  the  guilty  :  But  what  greater  joy  to 
 the  upright,  godly,  faithful  Soul. 
 
 CHAP.    XV. 
 
 Oft  he  intrinjickEvilofSm,  and  of  the  perpetual 
 Vuniflment  due  to  the  Sinner  by  the  un- 
 
 Ad  hoc  anima  con-  doubted  Law  of  Nature. 
 
 jun&a  corpori  eft,  ut 
 
 ^Zibu/fTlLm  i-  i.^feemdgoodmhemfl^Crmortoglve  Manvitb 
 cum  fervore  magno  M  Keafon  a  Liberty  of  Wiu,  by  which  he  is  a  k^nd  0) 
 
 fcinvencrit,  bcnignc  firji  caufe  of  its  own  determination  in  comparative  moral 
 recipfecur  a  fuo  crea-  aftss  though  he  hold  the  power  in  full  dependance  upon  God,  and 
 tore  j  fin  autero  fi>  perform  each  aft  as  an  ad  in  gencre  by  the  influx  of  his  Maker, 
 interna. *?fouinTim.  an^^°  allvnder  hi* perfect \  government .  Andthefe  great  Trin- 
 Animus  recie  folus  ciples  in  his  Nature,  bis  Power,  his  Reafon,  and  his  free  felf- 
 liber,  nee  dominati-  determining  Will,  are  the  Image  of  God^  in  which  as  Man 
 oni  cujufquara  pa-  fa  was  created,  which  advanced  by  ^perfections  0/  Forti- 
 reBM^UeR;^S  tude,  Wifdom  and  Moral  Goodncfi,  are  alfo  in  Holinefs  the 
 
 CUpiOltatl.     KectCin-    -*rs+n-nrs~' 
 
 viaus,  cujjs  etiarnfi  Image  of  God's  FerfeGions. 
 
 corpus  conflringatur,  "When  a  man  deliberated  whether  he  fhall  do  this  fin  or 
 anSmo  tamen  vincu-  notj  (  as  \{c  or  murder  )  he  cannot  aft  in  general  without 
 Unflll  dUnib'  God>  but  that  he  choofeth  t^  aft  rather  than  another,  may 
 Deusanl'mum^uiDo-  be  without  anymore  of  God,  than  his  giving  and  main- 
 minum  &  imperan-  taining  his  free-choofing  power,  and  his  univerfal  influx 
 tem  obedicnti  prac-  before  mentioned,  and  hisfetting  him  among  fuch  objecSs  as 
 fecit  corpora,  at.  (It  he  a<3eth  upon.  Neither  do  tbofi  objefts,  nor  any  fhyfical  ef- 
 *niveW  flcient 
 
the  perpetnal  Vunifomcnt  due  to  the  Swmr^&c.  157 
 
 fie ient  motion  of  God,  or  any  creature  bciiJes  himfelf,  dfef#r- 
 witte  bit  will effectually  tochoofcthc  evil  and  rtfufi  the  good* 
 
 It  is  not  true,  that  nothing  undetermined  can  determine  it 
 felftoacT,  this  is  but  to  deny  God's  natural  Image  on  the 
 Will  of  Man.  The  Will  cannot  determine  it  felt  without  the 
 condudrof  an  Intellect,  and  without  an  Objedt  ineffe  cognito, 
 nor  without  Divine  (Mentation  and  univerfal  influx  :  But 
 it  can  determine  it  lelf  to  the  moral  fpecies,  which  is  but  the 
 mode  ofadrion,  to  this  rather  than  that  in  the  comparative 
 propofal,  without  any  pre-determining  efficient  :  (£01  filch 
 none  of  the  former  are.  J 
 
 And  God  having  made  fuch  a  felf-detcrmining  creature,  Carta  pjacem  Gipe- 
 took  delight  to  govern  him  according  to  his  nature,  by  the  risj  puracummenrc 
 fapiential  moral  means  of  Laws  j  ofwhat  hedotli  more  to  *cmtc 
 caufeGood  than  Evil,  and  other  fuch  incident  queftions,  I  fumiic^is'aoiaiii! 
 muft  now  put  them  oflfto  a  fitter  place.  TlbuL 
 
 #.  2.  God  -planted  in  man's  mind  a  natural  inclination  to  Pone  Deos,  &  qi>ae 
 Truth  and  Goodnefs,  and  to  bis  own  felicity,  and  an  avcrfenefl  "ngendo  facra  pro- 
 tofaljhood,and  to  evil,  and  to  bis  own  mifery  and  hurt;  that  ^""'bene  calefies 
 theft  lying  deeper  than  his  liberty  of  choice,  might  tea  pondus  jmpia  dextra  colic. 
 to  his  motions ,  and  help  him  the  more  eafily  and  ftedfafily  Ovid, 
 to  obey,  and  to  adhere  to  and  pro fe cute  hispropofed  happinefi 
 and  end. 
 
 $.  3.  Accordingly  God  formed  his  holy  Law,  with  a  perfect 
 fitnefi  to  thefe  faculties  and  inclinations,  furnijhing  it  wholly 
 with  truth  and  goodnefs,  and  fitting  all  things  in  it  to  the  be- 
 nefit of  man  ;  (  as  is  proved  before. ) 
 
 £.4.  This  Law  had  a  Efficient  promulgation,  being  legible 
 en  the  face  of  the  whole  Creation,  (  within  our  view  )  and  jpe- 
 cially  on  the  nature  of  man  himfelf,  from  whence  his  duty 
 did  refult. 
 
 $.  5.  And  God  was  plea  fed  to  makg  as  legible  the  moft  ra- 
 tional powerful  motives  to  love  and  obedience,  that  can  be 
 imagined  by  man,  that  no  tempter  might  pofjibly  bid  the  ten 
 thousandth  part  fo  much  for  our  love  and  obedience  as  he  had 
 bid,  and  affured  us  of  himfelf. 
 
 $.  6.  From  all  this  it  is  mofi  evident,  that  God  made  us 
 mt  finncrs,  though  he  made  us  men  ■■>  but  that  man,  being  de-  hi.oxhj.  P*1™"0^") 
 [edible,  abufed  his  liberty,  and  turned  from  God,  and  brought  gSfc  TrlfT' 
 corruption  and  mifery  upon  him[el[ 
 
 X3  i.n.m 
 
g  Ofthelntrinfick.evilofStn,  and  of 
 
 f.y.He  that  will  understand  God's  Jufiice    aright ,   mu 
 confider  of  thefe   forty  intrinfick^  evils  that  are  in  fin>  which 
 nature  it  [elf  declareth. 
 
 uln  its  formal  nature,  it  is  the  violation  of  a  p erf  eft  righ- 
 teous Lave. 
 
 2.  It  U  a  contempt  or  denial  of  God's  governing  authority 
 over  us. 
 
 3.  Itjs  the  ufurpingof the  government  of  our  j elves ,  which 
 we  denied  to  God. 
 
 The  Athenians  pit-  4-  It  *  a  denial  or  contempt  oc  ihe  wflom  of  God,  as  if 
 nfhed  not  only  ibe  he  had  erred  in  the  making  of  his  Laws,  c.  Ikvtew  not  fo  well 
 totd  vUlazin  of  a  what  is  j*$,  and meet ,  and  goo  a  M  we  our  j "elves ,  and 
 
 Lav,  but  even  cf  a  mre  nox~wife  enough  u  govern  a  lump  of  animate  delay. 
 
 ££  or  5-Itis  an  exaltin&  °f  wrf°uy. into 'the  ^rme  °ftbe  Vnine 
 
 Wifdom;  as  if  we  had  more  wifdom  than  he  that  wade  us, 
 and  knew  better  what  is  juft  and  meet,  and  what  is  fit  or 
 goodfor  our  felves,  and  could  correct  God's  Laws,  and  makgour 
 felves  a  better  Rule. 
 
 6.  It  is  a  denial  or  contempt  of  the  Goodnefs  of  God,  as  if  he 
 
 bad  enfnared  us  by  his  Law,  and  envied  our   happinefi,  and 
 
 forbad  us  that  which  would  do  us  good,  and  put  us  upon  that 
 
 which.wiU  do  us  hurt,  and  fo  would feduce  us  into  calamity, 
 
 and  w^re  an  en  my  to  our  welfare. 
 
 P.fo  in  Cic  de  fin.      7-  I*  *s  a  preferring  our  naughtinefs  before  His  Goodnefs  *, 
 
 1.  ?.p.  iog.  faith  of  as  if  we  could  do  better  in  regulating  our  fives  than  God,  and 
 
 //;<?  Epicureans,  Quin  could  make  a  better  choice,  for  our  felves  than  his  Laws  have 
 
 etiam  ipfi  volupmarii  'VJajet  And  as  if  our  wills  were  fitter  than  GocPs  to  be  the  Rule 
 
 £Th££ «£ offdM  fl.vv  r    •  ■■■ 
 
 ino:etotos  dies,  &c.  <>•  lt  u  a  denial  or  contempt  0}  his  Hohnels  and  Purity, 
 which  fhewetb, '  that  which  is  contrary  to  fin  as  health  toficknefi : .  as  if  by  our  deeds  we 
 virtue  wjs  commented  would  per fwade  the  world,  that  God  is  as  Satan,  a  lover  of  fin, 
 even  by  the  voi'upu-  md  an  enemy  to  Himfilf  and  Holme fi. 
 
 <p.  It  is  a  denial  or  contempt  of  God"s  propriety^  as  if  we 
 were  not  his  own,  andhe  had  not  power  to  diffofe  of  us  as  he 
 lifi\  or  it  is  a  robbing  him  of  the  v.fe  and  fer  vice  of  that  which 
 is  abfolutely  his  own. 
 
 10.  It  is  a  claiming  of  propriety  in  our  felves,  as  if  we  were 
 :  at  our  own  diffofal,  and  might  do  with  our  fehes  and  our  facul- 
 ties as  we  lift. 
 
 11.  It  is  a  belying  or  contempt  of  the  great    and  gracious 
 
 promifi 
 
 ouu 
 
the  perpetual  rumfitucnt  due  to  the  Sinner^  &c.  itf 
 
 Fromifes  of  God,  and  of  the  wonderfull  nitre)  which  he  mani- 
 '•  in  them;  ly  which  he  sloth  reus  to  Obc- 
 
 t :  As  if  he  did  not  mean  as  he  fpeakgth,  or  would  not  makf 
 
 good  h if  Word  to  the  Obedient. 
 
 12.  It  Is   afalfifying  or  contempt  of  his  nrtadul!  Thrc.it- 
 ►,  as  if  he  did  not  intend  any  execution  of  them,  but  made 
 
 them  only  as  a  dtccitful!  terror  to  frighten  men  from  J},/,  for 
 want  of  better  means. 
 
 13.  It  is  a  denyal  or  contempt  of  the  dreadfull future  Judge- 
 went  of  God,  OS  if  be  would  never  call  men  to  any  account,  nor 
 judge  them  according  to  his  Laws. 
 
 14.  It  is  a  denying  the  Veracity  of  God,  as  if  he  were  ahyar 
 and  Deceiver,  and  did  not  intend  the  things  which  he  fteakgth  ; 
 As  if  hit  Frecepts  were  but  afalfe  pretention,  and  he  were  indeed 
 indifferent  what  we  did*  and  were  not  to  be  believed  in  hit  pre- 
 dictions, promifes,  or  threats- 
 
 1 5.  It  if  a  contempt  of  all  the  Mercies  even  of  this  life,  which 
 fiefi  it  [elf  doth  overvalue  ■■>  As  if  protection ,  provision,  delive- 
 rances, comforts,  were  not  fo  much  to  be  regarded,  as  our  Con- 
 cupifcence  j  nor  were  not  of  weight  enough  to  bind  us  to  obey  fo 
 mercifull  a  God\  and  as  if  Ingratitude  were  no  Crime. 
 
 16.  It  if  a  contempt  of  thofe  Caftigatory  Affliaions  ,  ly 
 which  God  driveth  men  from  fin,  by  giving  them  a  tape  of  the' 
 bitternefs  of  its  fruits. 
 
 17.  It  if  a  contempt  of  all  the  examples  of  hit  Mercy  and 
 his  Judgements  upon  others :  by  which  he  hath  Jhewed  us  how 
 good  he  it,  and  how  ]uft  a  punijher  of  fin. 
 
 18.  It  is  a.  contempt  of  all  the  inward  motions  andftrivings 
 of  God,  which  finners  oft  feel  perfwading  them  to  forbear  their 
 fin,  and  to  feek^  after  God. 
 
 19.  It  is  a  contempt  of  Conference •.  which  bear eth  witnefsfor 
 God  againft  their  fins. 
 
 20.  It  is  a  contempt  of  all  the  Inftru&ions  and  advife  of  wife 
 and  good  men,  who  are  required  by  God  and  Nature  to  warn, 
 men,  and  perfwade  them  from  their  fins. 
 
 21.  It  is  a  contempt  of  the  Example  of  all  Obedient 
 Virtuous  Terfons,  whofe  Lives  inftruci  them  and  reprove 
 them. 
 
 22.  Ins  a  contempt  of  Virtue  it  fdf,  which  is  contrary  to  fin, 
 and  who fe  proper  worth  commandeth  Love, 
 
1 6&  Of  the  Intrinfick  evil  of  Sin9  and  of 
 
 23.  It  is  a  contempt  of  Gods  Omnipre fence,  when  we  will  fin 
 in  his  very  pre fence  ;  and  of  his  Omnifcience,  when  we  will fm 
 when  we  kpow  that  he  feeth  it. 
 
 24.  It  is  a  contempt  of  the  Greatnefs  and  Almightinefs  of 
 Gody  when  a  filly  Worm  dare  fin  againfi  him,  who  upholdeth 
 the  World,  andean  do  Jufiice  on  him  in  a  moment;  as  if  we 
 could  makggood  our  part  againfi  him. 
 
 25.  It  is  a  contempt  of  the  attractive  Goodnefs  of  God,  by 
 which  he  is  Mans  End  and  Happinefs :  As  if  all  the  Goodnefs 
 and  Love  of  God,  were  not  enough  to  count erpoife  the  bafe  and 
 bruit ifh  plea fur es  of  fin :  and  to  drive  the  rational  Soul  to  God  ? 
 (It  was  his  Efficient  Goodnefs  which  I  (pake  of  before.) 
 
 26.  And  thus  it  declareth,  that  we  are  fofarr  void  of  Lost 
 to  God :  For  Love  is  defirous  to  fleafe. 
 
 27.  It  is  a  fitting  up  the  fordid  Creature  for  our  End,  as  if 
 it  were  more  attractive  and  amiable  than  God,  and  fitter  to 
 content  and  delight  the  Soul 
 
 28.  It  is  a  contempt  of  all  that  glorious  Happinefs  of  the 
 Life  to  come,  which  God  hath  warranted  the  righteous  to  ex- 
 pelt :  As  if  it  were  not  aUfo  good  as  the  defiling  tranfitory  plea- 
 sures of  fin,  and  would  not  recompence  us  for  all  that  we  can  da 
 or  ffferfor  God. 
 
 29.  It  is  the  filencmg  and  laying  by  our  Keafon  by  inconfide- 
 'ratenefs,  or  the  perverting  and  abufing  of  it  by  Error,  in  the 
 
 greateft  matters,  for  which  it  was  given  us  v  and  fo  it  is  a  vo- 
 luntary drunkgnnefs  or  madnefs,  in  the  things  of  God  and  our 
 felicity. 
 
 30.  It  is  a  fitting  up  our  fenfes  and  appetite  above  our 
 Keafon,  and  making  our  f elves  in  ufe,  as  Beafis,  by  fitting  up 
 the  lower  beaftia'l  faculties  to  rule. 
 
 Minus    malum    eft       3*  &  *  the  deformity,  monfirofity,  diforder,  fickpefs  and 
 feiitas  &  immanitas  abv.fe  of  a  Noble  Creature,  whom  God  made,  in  our  meafure9 
 quam   vitium  ,    aft  like  himfilf,  and  fo  a  contemptuous  defacingof his  Image. 
 ternbil  or.  Auflot.  7.        ^  ft  „  a  robbing  God  of  that  Glory  of  his  Holinefs,  which 
 Eth' c'   '  jhould  Jhine  forth  in  our  hearts  and  lives,  and  of  that  compla- 
 
 cency which  he  wovld  take  in  our  Love,  Obedience,  Perfetlion 
 and  Felicity. 
 
 33.  It  is  the  perverting  and  Moral  dsfiruifion,  not  only  of 
 cur  own  faculties,  (which  were  made  for  God),  but  of  all 
 the  World  which  is  within  our  reach  :  fuming  all  that  againfi 
 
 God, 
 
t/.c perpetual  fimijlwcht  chtc  to  tl  >',  CV.  l£l 
 
 Godandourhappinefs,  wlictw.  fortt)(M*     ! 
 
 Hng  t hem  all  away ,  wbil  we  ife  tbem  contrary 
 to  their na\  rainft  their  Ore 
 
 34. 1  is  tl.u  in  the  Miraltn  i  r  and  harmony*  <be  Na  rcccaru  ocul'> .fl 
 
 mt/<  «fi<  *J  much  *  %  U:  |™  r™,cn£  0Cttlls 
 
 As  the  difiocation  noffomefarfsof  a  Chckjor  Watcb,  Cnnc  jn-liri 
 
 vmurn 
 
 is  a  iifordtring  C  the  whole;  and  as  a  wound  to  the  kwd  or  tamo  confpe&ius  fei 
 
 foot  is  a  wrongtothi  tody.    Andh  is  a  wound  to  every  Socjety  fe 
 
 where  it  is  committed,  and  an  injury  to  every  individual,  who  Crimea  .habet>qoia. 
 
 ,  „.„    1,     ..  J    J  "*  turn  major  cuiocccac 
 
 utemftedor  aflbQedly  it.  habetur.  Juv. 
 
 35.  Zr  «  a  contr adding  of  our  orvn  frofejpons,  confejpons,  o»«nino  ex  alio  gc- 
 underjtandings  and promips  toGod.  acre  impocemia  eft»t 
 
 36.  7;  if  a  preferring  of  an  inch  of  hafiy  time  before  the  dti-  cx  al:°  Vitiu™ :   Vi- 
 
 table  lifttocme,  and  things  that  we  tyow  are  ojf'fhort  conti-  'TJ™n°Tnc  fu<f 
 
 ,-  _     -     .  .  f  _  ^  .       ■>  culpx   ignjrum    eft, 
 
 nuance,  befKi  tbofe  of  which  we  can  fee  no  end.  non  j£nar:,  irrp(Hen_ 
 
 %j.  It  is  the  preferring  of  a  ccrruptille  flejb  and  its  pleafure,  tia.     Anftit.  7  Eth. 
 
 before  the  Soul,  which  is  more  noble  and  durable.  c>  8. 
 
 38.  It  is  anunrmrcifulnefi  and  inhumane  cruelty  to  our  pelves,  v,na  no*£J  JJO^jT 
 wot  only  defiling  foul  and  body,  but  cafting  them  on  the  difilea-  S  !SSfc  j  £rk 
 pr^  d>*^  punifhing-V'ftice  of  their  great  and  terrible  Creator.        c  ^   " 
 
 39.  It  U  the  gratifying  of  the  malicious  'Tempter,  the  enemy  of  Quae  crimini  dantui 
 God  and  of our  fouls  y  the  doing  hit  will,  and  receiving  hit  image  Vitil  innoftra  potc- 
 
 btfteUofGoJti.  **EtbT'.   A"fl9t' 
 
 40.  And  all  this  is  done  voluntarily,  without  confer aint,  ly  *  "*' 
 a  rational  free-agent,  in  the  open  light,  and  for  a  thing  of  nought. 
 
 Befides  what  Chriftians  or.ly  can  difcern,  all  this  the  light  of 
 Nature  doth  reveal  to  be  in  the  malignity  of  fin. 
 
 f.S.Sin  being  certainly  no  better  a  thing  than  is  here  de- 
 fcriled,  it  is  moft  certain  that  it  defrveth  pv.nifhment. 
 
 $.  p.  Andreafon  teleth  vs,that  God  being  the  Govemour  of  Sceieris  etiam  poena 
 
 the  world,  and  perfect  Government  being  his  perfect  work  and  tnft,s'  &  Pf*!"  cos 
 
 »  7,    ,     fr  J.  .    ?.    r  rj  -     x%.   . .  7  eventus  qui  feouun- 
 
 glcry  m  that  relation,  it  is  not  meet  that  in  f  ch  a  Divine  and  tur         ^c  ma'Ximx 
 
 per ' eft  Government  fo  odious  an  evil  be  put  i:p,  andfv.ch  contempt  cft,'  CiCt  %t  &  /fg. 
 of  God  and  all  that  is  good  bepafi  ly  without  fuch  execution  of 
 his  Laws  a*,  is  fufficient  to  demonfbrate  the  jufike  of  the  Gwer- 
 nour,  and  to  vindicate  his  Laws  and  at .thority  pom  contempt : 
 nor  that  it  be  pardoned  on  any  terms,  but  fich  as  fhaU  Effici- 
 ently attain  the  ends  ofperfeft  Government. 
 
 The  ends  of  Punifhment  are,     i.to  do  Ji;(V:ce  and  fulfil 
 the    Law,  and    truth  of  the   Lawgiver.    2.  To  vindicate 
 
 Y 
 
xga  OfthelHtrinfick^evilofSin,  And  of 
 
 the  honour  of  the  Governour  from  contempt  and  treafbn. 
 
 3. To  prevent  further  evil  from  the  fame  offendor.     4.  To 
 
 be  a   terrour   to  others,    and    to    prevent    the    hurt  that 
 
 impunity  would  encourage  them  to.      5.  And  if  it  be  but. 
 
 .    meerly  caiiigatory,  it  maybe  for  the  good  ot  the  finncr  him- 
 
 felf:  but  in  purely  vindictive  punimment  it  is  the  Governour 
 
 and  Society  that  are  the  end. 
 
 *Ayu  il  $Mcf  t*$       1.  It  is  true,  that  as  the  immediate  fenfe  of  the  Precept 
 
 x**xj  t&jbj*  S\-  (e.g.  Thou  JIj  alt  do  no  murder)  is  not  de  eventv,  [_  it  (ball  nst 
 
 xW     Gu  «r*  httr  come  to  f  aft]  but  de  debito,\_lhy  duty  is  to  forbear  it'];  So  alfo 
 
 ull£!  **£%%?!  the  immediate  lenfe  of  the  Penal  part' is  not    de  eventu, 
 
 p*£xoVi    &    **ri>  fe-8-  tftbttt  murder  though  alt  bept  to  death  )  but  de  debit 0, 
 
 I  KQh<L(ii&t*  Menmd.  death  pall  be  thy  due^  thoujhalt  be  Reus  mortis :     So  that 
 
 KT  ,       c  ,.     if  it  do  non  evenire^  it  is  not  pRiently  a  t'alfhood.     But  its  as 
 
 Nemo  malus    felix.  ,  i_  i_      o       '    •  t  t  i        l      i 
 
 %verlt  true,  that  when   the   Sovereign  makes  a  Law,  he  thereby 
 
 declareth  that  this  Law  is  a  Rule  of  Righteoufntfs,  that  it  is 
 Norma  officii  &judicii:  that  the  Subject  muft  do  according 
 Malo  bencfacere  tan-  to  it,  and  expect  to be  done  by  according  to  it:  that  it  is  the 
 U^^  am  m  bono  Iuftrument  of  Government.  Therefore  thefe  two  things  are 
 malefacercT  VUm.  declared  by  it,  1 .  That  ordinarily  Judgment  and  execution 
 j»fti>  (hall  pafs  according  to  it.    2.  That  it  (hall  never  be  extraor- 
 
 dinarily difpenfed    with,  by  Sovereignty,  but  upon  terms 
 which  as  well  declare  the]  uftice  of  the  Governour,  and  dis- 
 courage oifendors  from  contempt,  and  are  as  fit  to  preferve 
 the  common  good,  and  the  honour  of  the  Sovereign.    So 
 x\\dX  thus  far  a  Law  doth  affert  alfo  the  event  \  which  I  put 
 to  prevent  objections,  and  to  mew  that  truth  and  juft ice  re- 
 quire the  ordinary  execution  of  juft  and  neceffary  Laws. 
 Noxi*    par     poena       2.  And  fhould  they  be  ordinarily  difpenfed  with,  it  would 
 efta,  ut  in  ^viti0  intimate,  that  the  Ruler  did  he  knew  not  what  in  making 
 ac  T*de  lev*  *tUT'  tnem  '  ^at  ^e  rePente<^  of  them  as  unjufh  or  over-faw  him- 
 lnjufti  judicis  eft  be-  felf  in  them  j  or  fore-faw  not  inconveniences  j  or  was  not 
 3e  agentem  non  re-  able  to  fee  them  executed :  it  would  alio  make  him  feem  a 
 raunerare,  &  negli-  Receiver,  that  affrighted  Subjects  with  that  which  he  never 
 re  "s^  fatonef11^'  lntcn^Q(^  t0  ^°'    which    Omnipotency,    Omniicience    and 
 Turpe'  quid  au'furus,  perfect  Goodneft  cannot  do^  what  ever  impotent  ignorant 
 xe,  fine  teftc,  time,  bad  men  may  do. 
 
 Aufon.  3.  And  the  offendor  muft  be  difabled  (  when   penitency 
 
 l^^T^^nt'^^^  notthe  change  of  his /:^rt;  that  he  do  fo  no  more : 
 vam.  Ge8.  ?(8c. Attic*  m&  therefore  death  is  ordinarily  inrli&ed. 
 U  i&«      "  4.  And 
 
the  perpetual  runijhmcfJt  clue  to  the  Sinner,  &c.  \  6% 
 
 4.  Andefpecially  offences  muftbe  prevented,  and  the  ho- 
 nour of  the  Sovereign  and  ftfety  of  the  people  be  preferved  : 
 If  Laws  be  not  executed,  they  and  the  Law-giver  will  be 
 defpifed  ,  others  will  be  let  loofc,  and  invited  to  do  evil,  and 
 no  man's  right  will  have  any  leamty  by  the  Law.    ThcrL. 
 fore  it  is  a  Principle  in  Politicks,  that  Tana  debetur  reipublic£  ••> 
 it  is  the  Common-wealth  to  which  the  punifhment  of  of- 
 fendors  is  due,  that  is,  it  is  a  means,  which  the  Ruler  orveth 
 them  for  their  fecurity.     And  Cato  was  wont  to  fay,  Se  malle 
 pro  colhxo  beneficio  nvllam  report  are  gratiam,  quam  pro  male- 
 ficioperpetrato  ivndtrepxnam.  Flutar.Apoth.Rom.    He  had 
 rather  mifs  of  thanks  for  his  kindnefles  and  gifts,  than  of 
 punifhment  for  his  faults.     And  was  wont  to  fay,  that  Ma- 
 gijlratus  qui  maleficos  probilere  poflent,  &  tauten  impvnitate 
 donarent,  lapidibus  obruendos  efje,   ut  Keipub.  pernkioflfftmoi. 
 A  hundred  fiich  fayings  are  in"  Cicero,  Ofric.  3.  §)wtufquifque 
 reperietur  qui  impuniratepropofta  abftinere poffit  injuria .     Im- 
 punitas  peccandi  maxima  eft  illecebra :   De  Natur.  Deor.  3. 
 Nee  demus,  nee  Kefpubl.  flare  poteft,  fi  in  ea  nee  rede  faftis 
 prtmia  extent  v.lia,  nee  fupplicia  peccatis.    In  Verrem  5.  efl 
 utilius  uniu*  improbi  fipplkio  multorum  improbitatem  coercere, 
 quant  propter  tmtltos  improbos  vniparcere.     Offic.  1.  Nonfat  it 
 efl  eumqui  Ucefferlx,  injuria  fujt  penitere\  ut  ipfe  nequid  tale 
 polihac committat,  &  c&ter'i  fwt  ad  injuriant  tardiores.     This 
 is  the  common  fenfe  of  all  that  know  what  it  is  to  govern. 
 
 Obj.  Bnt  God  is  fo  good^  that  all  his  Tunifhments  tend  at  lafl 
 U  the  finners  good^  and  are  rneerly  caftigatory. 
 
 Auftv.  God  is  fo  «?//>,  that  he  knowcth  better  than  we 
 what  is  good  and  ritteft  to  be  done.  And  God  is  Co  good,  that 
 for  the  honour  of  his  Government,  and  Holincfs,  and  Good- 
 nefs,  he  exprefTeth  his  hatred  of  fin,  to  the  final  ruineofthe 
 finners.  And  he  is  Co  wife  and  good,  that  he  will  not  fpare 
 the  otfendor,  when  the  penalty  is  necelfaryto  the  good  of 
 the  innocent,  to  prevent  their  falls.  The  Obje&ion  is  a  fur- 
 mile  not  only  groundlefs,  but  notoriously  falfe. 
 
 £.  10.  He  that  wouldhgow  hova  jar  punifhment  is  neceffary 
 to  the  ends  of  Government,  mufl  firji  krtow  horv  far  the  fenal 
 Lawitfelf  is  neceffary;  for  the  fir  ft  and  chief  eft  benefit  tothe 
 Common-wealth  is  from  the  Law,  and  the  next  fom  the 
 Execution. 
 
 Y  2  The 
 
1 64.  Of  the  Intrinfck.  evil  of  Sin,  and  of 
 
 All  Ltm  w>re  made  The  fir  ft  benefit  is  to  conftrain  men  to  duty,  and  to  re- 
 WLTVS  ^am  them  from  doing  ill.  This  is  don.  immediately  by 
 m-gbt  be  fuffered  to  the  J tar  ot  punijhment,  (with  the  expectation  or  the  benefit )  : 
 do  that  which  is  un-  This  fear  of  punijhment  is  to  be  can  fed  by  the  rational  expe- 
 jufl ;  and  that  tranf-  Station  of  it,  if  they  do  offend.    This  expectation  is  to  be  caufcd 
 
 f/?be  br7gJUhfil  by  the  cmm'inatim  of  the  Law-  When  the  Law  faith,  [  He 
 mtdebVter.Vemo&h.  that  finneth  mall  fuffer  ^  the  Subject  avoideth  fin  for  fear  of 
 Or.  2  com.  Ariftog.  fuffering.  Therefore  the  Subject  mu(t  belie ve  that  the  Law- 
 lt  is  your  part  who  giver  meanethas  he  ipeaketh,  even  to  govern  and  judge  in 
 are  J  dm  toprefcrve  juffi  according  t0  that  Law  :  and  he  that  can  but  make  the 
 t be  Laws,  and  to  make   t  1  •  n.  1    1  •  t         y     r>  j  a.   1  £  •   . 
 
 tbempongandvaEd:  Object  believe,  that  theGovernour  doth  but  affright  men 
 
 /flriilj  ty  the  benefit  with  a  lie,  and  meaneth  not  to  execute  his  penalties,  (hall 
 *f  thefeth.it  good  men  cafily  make  his  Laws  of  none  effect,  and  turn  loofe  offen- 
 are  tot"*™  the  bad.  dors  t0  prerUmptuous  difobedience.^  Therefore  the  fore-belief 
 the } Government  is  of  execution  is  neceffary  to  the  efficacy  of  the  Law,  which 
 ufelefs  which  bath  elie  is  but  as  a  Mawkin  to  affight  away  birds,  and  fit  to 
 not  nerves  and  force  work  en  none  but  fools.  And  if  it  be  fo  neceffary  a  duty  to 
 aganjttbe  wicked  and  tjie  Subjed  to  believe  that  the  Law  (hall  be  the  Norma  judicii, 
 whkh  pardon  IndZ  and/M  be  executed-,  then  in  our  prefentcafe  it  is  certainly 
 requcfl  of  fiends  can  true :  For  God  cannot  lie,  nor  make  it  the  duty  of  the  world 
 do  more  than  the  to  believe  a  lie,  nor  need  fo  vile  a  means  to  keep  the  world 
 m\  Id*  ^^  in  order*  SotIiat  lt  is  moft  evident,  tnat  if  tlie  Law  be  ne- 
 Let'no^manbe  thought  ceJTary->  tne  execution  of  it  is  ordinarily  neceffary  \  and  either 
 of  fo  great  authority  the  execution,  or  fome  means  as  effectual  to  the  ends  of  Go- 
 as  to  e) cape  unpunifh-  vernment,  is  eve r  neceffary. 
 
 ed,  if  he  break  the  $.n  .Therefore  he  that  would  k^tow  what  degree  ofpunijh- 
 Punicndis3'  peccatis  went  '*'*#**  and  jujl  for  God  to  execute,  mufi  firfi  tyow 
 tres  cfle  caufas  ex-  what  degree  it  is  meet  for  him  to  threaten,  or  mal^e  T>ue  by 
 iftimatum  eft.i.On  Law :  or  rather  how  muchhc  hath  made  due  :  Becaufe  what 
 adhibctur  poena  ca-  CW  mould  do,  is  beft  hgown  by  what  he  actually  doth. 
 4andidlrat^-  eutet  H*  temporal,  ^tt,  or  fmall  meafure  of  Penalty  be  fuf- 
 qui  deliquV  attcn-  ficient  to  be  threatned'm  the  Law,  for  theprefent  attaining 
 tior  fiat  correftiorq;  of  the  ends  of  Government,  then  fuch  a  punifhment  is  fuf- 
 2.  Quum  dignitas  ficient  in  the  execution.  But  ifthetbreatningof  an  endlefs* 
 c jus  authoruafqfie  m  pUniflhment  in  another  world  be  little  enough,  infuo  genere, 
 cnSsTeff/nc  practer-  t0  prevail  now  with  Subjects for  order  and  obedience,  then 
 miffa  animadverfioae  the  execution  will  be  therefore  neceffary  by  confequence. 
 conteraptwra  ei  pa-  £,  I2.  It  followeth  not  therefore  that  Funijhment  or  Rewards 
 nat.  $.  Propter  ex-  mua  ceare  tftfce  enc|s  \e  paft  'in  natural  exigence  >  becaufe  Mo- 
 mem  poenx  tcrrcan-  ral  ™£ans  may  tn  time  be  after  their  end,  to  which  they  wer9 
 cur.  Gill.  L  6 .  appointed 
 
the  perpetual  Tunijl:  merit  due  to  the  Sinner^  Cyc.  i  6  5 
 
 appointed  to  operate  in  liffc  cognito  j  and  that  penalty  rvlnh  I"  j-d  candovcj  ccr 
 
 /r  i  ;  ^  f  i       .         ;         \    ■      J.    neendo  hJrc  clt  lex - 
 
 *f  pcrpLtuatLd  maybe  a  means  to  the  ends  already  attained.   Ut  »ut  eu»  qoe»pu- 
 that  v,  the  thicatnines,  and  the  expectation  of  them /,    W  nic*    emaadcr,    art 
 
 then  the  honour  of  the  Khltr^s  veracity  and  jifiice  lindeth  him  to  yam   ejus    csuroj 
 the  exeat  ion.  nxl'ioru      reddat  ; 
 
 f.  ^.Whatever  nward  ortumjbmnt  M  annexed  to  fin  Z!^l^\s' 
 ly  the  Law,  u  offered  with  the  duty  and  fin  to  the  fiwjects  choo-  vam>  sm.de  Clem. 
 fing  or  refvfingi  and  no  man  is  in  danger  of  any  punijhment  but 
 he  that  choofeth  if,  in  itsfelfor  in  its  annexed  caufe.  And  he 
 that  \\i\\  have  it,  or  will  have  that  which  he  is  told  by  God  i* 
 annexedto  it,  (  eft ec tally  if  it  be  deliberately  and  objiinately  to 
 the  la}})  hath  none  to  biame  of  cruelty  towards  him  but  himfelf^ 
 tier  nothing  to  complain  of  but  his  wilful  choice. 
 
 Olj. "  But  it  were  eaiie  with  God  to  confirm  man's  will 
 ufo,  that  the  thrcatning  of  a  temporal  punifhment  might 
 "have  ruled  him. 
 
 Anfw.  It  iseaile  with  God  to  make  every  man  an  Angel, 
 and  every  beaft  or  worm  a  man:  but  if  his  wifdom  think 
 meet,  below  men  to  make  fuch  inferiour  things  as  Bejis  v 
 and  below  Angels  or  confirmed  Souls  to  make  folow  a  rank 
 of  creatures  as  Men,  that  have  Reafon,  and  undetermined  and 
 unconfirmed  Free-wills  j  what  are  we  that  we  lT.ould  expo- 
 ftuhte  with  him  for  making  them  no  better,  nor  ruling  them 
 in  our  way  ? 
 
 $.  14.  Sin  doth  unqueftionably  defirve  a  natural  death  and 
 annihilation. 
 
 This  all  men  grant  that  believe  that  God  is  our  Gover- 
 nour,  and  that  there  is  any  fuch  thing  as   Ws  haws,  and 
 Man  s  fins.     Iftreaion  againft  a  King  deferve  death,  much  ^n'ma   v    •       t 
 more  rebellion  and  finagainit  God.  Life  and  being  is  God's  vita  cum  delidorum 
 free  gift :  if  he  take  it  away  from  the  innocent,  he  taketh  but  fordibus  recedeme*> 
 his  own  :  therefore  there  can  be  no  doubt  but  he  may  take  *q^ndas  his  qui  ia 
 it  away  from  the  guilty  who  abufe  it.  SSTv  «c*  S 
 
 $.  i^.Iffuchafenalty  were  inflicled,  God  u  not  bound  to  fc^w" nun^JS 
 refiore  that  tinner  to  beivg  again  whom  he  hath  annihilated,  fit  faculets  refurgen- 
 ( if  it  be  not  a  contradiction  ) :  Andthen  this  penal  Frivation  di.  Ideo  utendum  eft 
 would  be  everlajUng:  Therefore  an  endlefi  frivation  of  Being  conceals  vitae  fpatia, 
 
 and  aU  mercies  U  the  firmer  s  due.  «  *  £***  ?"]*>' 
 
 ah    1  •    t  1  r  1        iii  tioms  major  f^cultasi 
 
 All  this  I  know  ot  no  man  that  doth  deny.  Macrob.  de  Som.Scip, 
 
 #.i6.God  is  not  bound  thus  to  annihilate  the  finnery  but  /.  i.c,  13, 
 
 Y  3  may 
 
1 66  Of  the  MrwftckcvUofSin^  and  of 
 
 Sua  quemque  fraus,  may  continue  all  hit  natural  Being,  and  leave  him  under  the 
 &  runs  error  maxime  fcC€TV€£  privation  of  well-being,  depriving    hint   of  all   other 
 
 vcxat,  fuum   qiicroo/,  jVferdM 
 
 kclus  ag'-tac,  amen-  ,  .   '.          i     .  ,  .        ,        .   .    .     ^    ,,      .     .           .     .        . 
 
 tiaque    ifficir,    fux  This  is  undeniable  •,  that  it  is  in  Gods  choice  whether  he 
 
 make      cogitationes  will  take  away  his  Being  it  felf,   or  only  all  the  Mercies 
 
 confcicmiaroiie  animi  which  are  neceflary  to  his  well-bein'  .  for  he  that  had  no- 
 
 ^ITrfite^SillcI  thing  bcforc  bat  byfrce  giFt'  ma  e  deprived  of  any  thing 
 ftiexque  furiae,  °q  *  vbich  wTas  none  of  his  own,  if  1  forfeit  it  by  abufe.  Nay, 
 iie>no£Ufq*e  roenas  we  live  upon  fuch  a  continued  emanation  from  God,  asthe 
 a  fccleratiftimh  re-  beams  from  the  Sun,  that  it  is  but  God's  flopping  of  his 
 petunt,  Cic.pro  Rofc.  ftream$  0f  bounty,  andweperifh,  without  any  other  taking 
 
 link  cum    refpirarc,  awaY   of  mercies  from  US. 
 
 nunquam   quief.ere.  $.  17.  Nattre  teacheth  men  to  cboofe  a  great  deal  of  ( tolle- 
 
 ck.de  fa.  rahle)  pain  and  mifery,  rather  than  not  be  at  all :  even  fo  much 
 
 Impii  pcenas  luunc,  #  will  nct  utterly  weigh  down  the  love  of  life,  and  of  vital 
 
 noa     cam     ludicii.,  ^                            * 
 
 cuana  angore  conic  i-  r     "n                                 v     .        .                 n 
 
 entis,     fraudifque  *  *aY  not  (as  &me  )  that  the  great  eft  torment  or  w*/*ry 
 
 cruciatu.     i^.   a  y<?  is  more  eligible  f  or  lefs  odious  )  than  annihilation.  ■   But  it  is 
 
 L?£-                     A  certain,  that  a. great  deal  is.    We  fee  abundance  fhoweve* 
 
 Animi     confeientia  h    j^             j  Gr^  Philofophers  fcorned  it  as  bafenefs) 
 
 improbi  Temper  cr  iu  .              , ,.    ,          .    v             ;  *                                 r  ,      ^     J 
 
 ciantur,  tun  ctiam  wno  are  blind,  or  lame,  or  in  grievous  pains  ot  the  Gout 
 
 poena?  timore.   id  %.  and  Stone,  and  many  that  are  in  miserable  poverty,  begging 
 
 ttejfa.  their  bread,  or  toiling  from   morning  to  night  like  horfes, 
 
 }uMSan^xdrftX  ant*  yet  feldom  tafte  a  pleafant  bit,  but  joyn  diftra&iflg  cares 
 
 tx.ld.  i.  delt^  *  with  labours*  and  yet  they  are  all  unwilling  to  die  :  Cuftom 
 
 Hie  geminx  aetcmLmi  bath  made  their  mifery  tollerable,  and  they  had  rather  eon- 
 
 portx,  quarum  altera  tinuefofor  ever  than  be  annihilated.    If  then  God  may  anni- 
 
 dura  hilate  even  the  innocent,  (  fuppofing  he  had  not  promifed  the 
 
 Semper  lege  pi  tens,  contrarv  )  then  may  he  lay  all  that  pain,  and  care,  and  labour 
 
 wptat?Ki/gF^.Ci.C"  on  tnem>  which  they  would  themfelves  prefer  before  anni- 
 
 claud.'*.  kuf.  da  in-  hilation.     For  its  no  wrong  to  one  that  hath  his  reafon  and 
 
 feris  ita  loquitur,  liberty  to  give  him  his  own  choice. 
 
 Hue  poft  cmcritam       ^  tg#  jt  „  jyjj.  w-n}3  Cod  to  lay  more  mifery.  on  a  firmer, 
 
 isortaha  tecula  vi-  %^m  Qn  me  ^^  wvn  ^yfm^  }>[ .  and  to' lay  more  on  him 
 
 Dcveniunt,  wbj  nulla  for  &**  fin->  t^an  he  would  choofe  himfelf,  before  annihilation. 
 manent     difcrimina       Whether  God  may  without  injuftice  inflidt  more  mifery 
 fati  on  the  innocent %  than  he  would  himfelf  prefer  before  anni- 
 
 Nullus  honor-,  va-  hjjatj011  fome  ma^e  a  queftion  anj  aeny  lt.  For  my  part, 
 ncque    exueum     no-  Tr  ..^     ,      ."*   ,  ',.  >  J  r      a 
 
 mins  Regem  *  ^ee  no  8rcat  difhculty  in  the  queftion. 
 
 ■Percurbat  plebciikt^  But  it  is  nothing  to  that  which  I  am  proving  s  it  is  not 
 cgcus- —  ^\  God's 
 
tie pcrpetkalrunjjj.mcnl  dnt  to  the  Sinner,  &c.  1&7 
 
 God's  uftgc  ofthc  innocent  but  ofthc  gvilty  which  wc  arc  racinorum  mala  fL; 
 
 .ingot:  and  that  he  nay  make  than  more  miicrable  Jja cuj piurjmu» wi* 
 ubodefave  it ^{hdnh\^  bounty  rr&it  them  bJoreany  gwVr,  or  rrencorum  eft,  co 
 than  njuftman  would  choofito  be  rather  tlun  be  annihi-  <uod  ptrpcen  illam 
 lated,  Keenoreafonafalltodoubt.  Penalty  is  involuntary :  ^11'ctudor  nrScl  ac 
 and  no  man  ever  faia  tint  it  was  unjuitto  lay  more  upon  a  £onfCiCmja  2Uvd 
 malefactor  than  he  himfelfwis  willing  oti  and  would  choofc  agcrenon  Mtkor>ac 
 before  a  condition,   which  without  his  fault  he  might  have  fubindc  rdpicctc  ad 
 
 rat  into.  fc  cog,r.   ^ipanas 
 
 So  then  we  have  already  proved,     1.  That  God  may  pu-  J^™""*    **'  * 
 niih  a  man  evcrlaftingly!    2.  And  with  a  greater  penalty  than  »  Facinorofa  confei- 
 
 cntia    jnftar   tilccrrs 
 
 1 9.  CW  wf/rv  leave  a  futner  his  beings  and  ( in f articular  )  in  corpore,  panitcn- 
 Jefrive  timet  bis  favour,  and  all  the  joys  and  bit  (fednefs  which  »*»/tf  «*!«**«?«- 
 
 berejufdlyhisfntnrng.  .^  ac  pervclJcJn- 
 
 (.20.  And  he  way  jiftly  withal  deny   him  tbofe  corporal  tem.    Tlm.de  Tran- 
 merc'ns,  (  meat,  drini\,  honour,  pleafure,  healthy  eafe,  &c.~)  qml* 
 which  he  wver-valved  and  abufedr  and  preferred  before  God  Maxima  eft  fafta?  in. 
 and  greater  ILfiings.  ncc'cSHam  ^ra- 
 
 ^  All  this  I  think  no  man  doth  deny  that  acknowledgctha  yTus  aScuu^  <p£n 
 God.  cj  i    ad    fuppliciam 
 
 £.2 1  .He  that  is  continued  in  his  natural  being,andis  deprived  \ "craitcwiae  trahitur. 
 of  Gor? 
 dt 
 
 of  all  theft  natural  I  ere  jits  which  he  defired,  rnufi  needs  be  ^  ma.4  fufferetb 
 under  continual  pain  offenfeatwellasoflofs:  for  all  this  want  more  by  the  f conge  of 
 Wtttfi  needs  be  felt.  bl*  own   ce*fcience> 
 
 '$.  22.  He  that  in  all  this  mifery  of  lofs  and  fenfe,  doth  re-  th**one*b*h  beata 
 :rUxv  it  was  that  became  to  it,  and  how  bafe  a  thing  Jtfedinbis  bod  SidL 
 be  preferred  before  his  God,  andhis  felicity,  and  for  how  vile  fcrm.  24.'  J 
 a  price  be  fold  hie  hopes  of  the  life  to  come,  and  how  odiovfly  he  Qued  qulfqucfecic, 
 alufedGcdly  fin,  (  ash  isiefore  difcribed )  cannot  cioofebut  P«k«  :  aifthorcm 
 have  a  continual  torment  of  conscience \  andbeart-znawinz  re-  „   UJ .    r 
 
 ptntancCHbm.W  *         %£**&*"• 
 
 r     ,  tt      1       •  !  i  r  r  •  r  ni!tur   exemplo    nc- 
 
 5f.23.iic>.  that  is  under  utter  de\p air  of  ever  coming  out  of  cens  sen.  Her.  fur. 
 
 this  condition,  will  therely  have  his  torment  yet  more  en-  Scdnerco-ad  id  feio 
 creafed.  vcnic  »    tn<*e    nun* 
 
 All  thefe are  natural  undeniable  confequents.  ?"mr      1 
 
 p.  24.  A  Body  united  to  jo  miserable  a  fd] -tormenting  for-  tu;t  :cVcrtL  \L  ibid* 
 fakgn  Soul,  cannot  have  any  peace  and  quietnef:   feeing   it 
 
 is 
 
i  &  3  Of  the  Intrinftckjvil  of Sin ,  and  of 
 
 u  the  Soul  by  which  the  body  liveth,  and  hath  its  chief  eft  peace 
 or  fains. 
 
 £.25.  'thus  fin  doth  both  as  a  Natural  and  as  a  Moral  Me- 
 ritorious caufe  bring  on  diffatisfatlion,  griefs  vexation,  defertion 
 Ly  God^  and  privation  of  felicity  and  pace. 
 
 $.26.  For  as  long  as  aftnner  is  impenitent  and  unfanciified, 
 (that  W",  loveth  not  God  as  God)  nor  is  recovered  from  his  carnal 
 mind  and  fin,  it  is  both  morally  and  naturally  impcflible  that  be 
 jhov Id  be  buffed  or  enjoy  God. 
 
 For,  as  it  is  only  God  that  efficiently  can  make  happy, 
 Nihil  eft    mifcrius  becaufc:  nothing  worketh  but  by  him  ^   and  fo  fin  meritori- 
 quam  aninuu  homi-  QU^  undoeth  the  finner,  by  making  him  unfit  for  favour, 
 P/LC°nfClU>'    &C'  alld  makinghim  an  objedtofdiiphcence  and  juftice  i  fo  it  is 
 Jam  adciic  tc^pnj,  only  God  that  finally  can  make  happy,  all  things  being  but 
 cum  fe  etiam    ipfe  Means  to  him,  and  unfit  ofthernfelves  to  give  Reft  to  the 
 ockj-it.  Plant.  B*c,       inquifitive  feeing  mind.     And  God  is  enjoyed  only  by  Love, 
 and.  the  fenfe  of  His  Love  and  Good.ieg:  therefore  the  foul 
 that  loveth  not  God,  and  is. not  fuitej  to  the  delightful  fru- 
 ition of  him,  can  no  more  enjoy  him,  than  a  blind  man  can 
 enjoy  the  light,  or  an  ox  can  reaft  with  a  man. 
 
 $.  27.  He  that  is  under  this  funiflment  and  dejpair,  mil  be 
 yet  further  removed  from  the  love  of  God,  and  fo  from  allcapa* 
 city  of  hafpnefi:  for  he  cannot  love  a  God  who  he  iyioweth  will 
 for  ever  by  fenaljuftice  mahg  him  miferable. 
 
 He  that  would  not  love  a  God  who  aboundeth  in  mercy 
 to  him  in  the  day  of  mercy,  will  never  love  him  when  he 
 feeth  that  he  is  his  enemy,  and  hath  (hut  him  for  ever  out  of 
 Mercy,  and  out  of  Hope. 
 
 £.  28.  God  is  not  bound  to  fanaifie  the  mind  and  will  offuch 
 a  felf-deftroying  finner,  who  hath  turned  away  himfelf  from 
 God  and  Happnef. 
 
 . Namcuis      And  without  a  renewed  Mind  it  is  morally  and  unnatu- 
 
 peccandi  tinem  po-  rally  impo'lible  that  he  fhould  be  happy.    He  that  would  not 
 fait  fibi,  cjuando  re-  ufe  ^  Mercy  that  wou\^  have  faved  him,  in  the  day  of 
 
 Ereftum  femel  ami-  mercy,  cannot  require  another  life  of  mercy  and  trial,  when 
 
 ta  de  front  e  rubo-  this  is  loft  and  caft  away,  nor  can  require  the  further  helps 
 
 rem  ?  of  grace. 
 
 Quifnam  homimira  ^  2^  jffin  asfmhave  all  the  malignity  and  demerit  before 
 
 w^ArnJ       "  frovs^  much  more  the  aggravatedfins  of  many  •■,  and  moft  (fall 
 
 Ftagitio  ?  Jmt9.i  a  life  of  wichginef,  which  is  ffent  in  enmity  againft  God 
 
 and 
 
the  perpetual pknijljnicnt  chtc  to  the  Sinner  ^  &c  \£q 
 
 GodliHefs,  *nd  in  a  courfe  ojfenfuality  and  rebellion^  with  In  oitni  in  juris  per- 
 the  offtinate,  impeniteHKre'ie&ino  of  all  the  couufeL  calls  and  mulcum  ioicrei 
 mercies  wbtcb  would  rtclaun  the  fimnr,  and  this  to  the  lajt  ay    «   animi    qux 
 breath.  plerumque  brcru  eft. 
 
 It  hath  before  been  maniftfted,  that  all  wilful  Gnhaththis  an  confuUc  fitt :  Le- 
 malignity  in  it,  that  in  effect  it  denieththat  there  is  a  God,  Vi0ia  cnirn  func  ** 
 orpulleth  him  down  as  much  as  in  the  (inner  hah,  audit  ^n3Tccidunr" 
 (ctteth  up  the  Devil  in  his  Head,  andcafleth  him  God,  or  quam  ea  qua;  przme- 
 
 makcth  God  to  b.  filch  a  one  as  the  Devil  is  >  and  alfo  makcth  dit*ta  &    prarparaca 
 an  Idol  of  the  Gnner  himLlL    tor  it  denieth  God's  Power,  wfeniwur.     Ciem  3. 
 
 VYifdom,    Goodnefs,    Propriety,  Sovereignty    and   Love  >    "*'" 
 his  Truth,  and  Holinefs,  and  Juttice:  and  makcth  him  on 
 the  contrary  impotent,  unwife,  bad,  envious,  unholy,  falfe, 
 unjuft,  and  one  that  hath    no  authority  to  rule  us  ^    with 
 much  more  the  like. 
 
 But  a  life  of  enmity,  rebellion  and  final  impenitency  ( which 
 is  the  cafe  of  all  thatperifh )  much  more  deferveth  what  ever 
 humane  nature  can  undergo. 
 
 £.  30.  He  that  confenteth  not  to  Gofis  Government  is  a 
 Rebel,  and  deferveth  accordingly  :  and  he  that  confekteth  to 
 it,  confenteth  to  his  Laws,  and  confequentfy  to  the  Tenalty 
 threatned:  and  therefore  if  he  breakjhem,  hefuffereth  by  his  own 
 confent,  and  therefore  cannot  comf  lain  of  wrong. 
 
 All  that  underftand  God's  Government  and  Laws,  and 
 content  to  them,  are  not  only  under  the  obligation  of  govern- 
 ing-power, but  alio  of  their  own  confent :  and  it  is  jultly 
 fuppofed  that  they  contented  on  good  and  rational  grounds,  ■ 
 not  knowing  where  they  could  be  better  :  on  hopes  of  the 
 benefits  of  the  Government,  and  the  Reward,  they  neceilarily  J™£*1  ncn  fic  ,n" 
 confentedtothe  Penalties.  Ncque  cnim  civiras 
 
 §.  3 1 .  He  th.it  never  confenteth  to  the  Laiv,  andyet  is  under  in    fednione    beata 
 
 the  obligation  of  it,  hath  Life  andVeath,  the  Blejing  and  the  efle    poieft,   nee   in 
 
 CurfeYtUcity  and  Ui'ery  fet  before  bint  in  the  Law  :  Felicity  ^™f[*  o™*"?™" 
 
 is  annexed  to  obedience,  and  mifery  to  difotediencc  5    and  the  an-^J$  J  fapfo  diflU 
 
 Law-givertelkthus,  that  accordingly  he  wiU)vdge and  execute,  d»ns,  fecumque   dX- 
 
 and  he  ojfereth  every  man  his  choice.    He  therefore  that  after  this  cordans:  giftare  par- 
 
 doth  choofe  the  fin  which  mifery  is  annexed  to,  dothchoofe  the  tem   ullaI11    liquid* 
 
 mifery  and  refufe  the  happinefs:  and  therefore  it  is  no  wrong- to  voIuPtat"  &  llbe^ 
 
 / 1  l •       •  *       -r        .1  rri  i,i  1  7     1      /  h       potelt.   To,-q:tarus  E- 
 
 c  aft  hint  into  mi  fry,  though  everlafting,  as  long  as  he  hath  no-  Lf#r    in  ClCt  ^y^ 
 
 thing  but  what  hechote,  and  lofeth  nothing  bit  what  he  re-  /.  \.p.  86. 
 
 Z  jecled, 
 
> 
 
 Of  the  Intrinftck  evil  of  Sin^  and  of 
 
 je&edj  and  that  with  wilful  obftinacy  to  the  very  loft. 
 
 A  (inner  in  this  cafe  hath  nothing  but  blafphemy  to  fay 
 againft  the  Juftice  of  his  Maker  :  for  what  can  he  fay  ?  He 
 cannot  fay  that  his  Maker  had  not  Authority  to  make  this 
 Law,  for  his  authority  was  abfblute.  He  cannot  fay  that  it 
 was  too  cruel,  hard  andunjuft  a  Law  >  tor  it  was  made  but 
 to  deter  him,  and  fuch  as  he,  fromfuch  tin,  to  which  he  had 
 no  greater  temptations  than  the  toyifh  vanities  of  a  fltflily 
 life.  And  he  himfelf  hath  declared  by  the  event,  that  the 
 Law  was  not  terrible  enough  to  deter  him  :  if  it  would  not 
 &*<ir&  iesm  againftfofmallandpoora  bait,  he  himfelf  doth  juftifie 
 the  terriblenefs  of  it  by  his  contempt.  God  faith,  I  threaten 
 It  is  an  odi  0ion  of  ^^  t0  tnce>  ro  keep  r^ec  ^rom  iin  :  T^e  finner  iaith  by  his 
 Cicero,  that  mm  for  Kfc  and  pra&ice,  The  threatning  of  Hell  is  not  enough  to 
 fm  (hall  be  turned  into  keep  me  from  tin.  And  (hall  the  fame  man  fay,  when  exe- 
 women  :  Atquc  illc  cution  cometh,  it  is  too  great  ?  No  (inner  (hall  fuffer  any 
 2^S  curriculum  vf-  ^iiig  b,r  what  he  chofe  himfelf,  in  the  <**/«  of  it;  If  he  fay, 
 vendi  a  natara  da-  I  did  not  believe  that  God  was  in  good  earned:,  and  would 
 rum  confecerit,  ad  doashefaid,  this  is  but  toblafphemc,  and  fay,  I  took  God 
 illud  aftrum,  qio-  for  a  liar,  and  deceives  and  a  bad,  and  unwife,  and  impo- 
 KftSS  tCnt  Gov^oui-  If  he  fay,  I  did  not  know  that  fin  (even 
 immoderate  &  in-  ^na^  impenitency  in  an  ungodly  life,)  deferved  Co  ill,  common 
 temperanter  vixerit,  reafon,  and  all  the  world  will  rife  up  againft  him,  and  the 
 cum  fecundus  onus  light  of  nature  will  mew  him  to  his  face,  that  all  the  forty 
 
 l!L  ^^r^t%  points  of  malignity  were  in  fin,  which  I  mentioned  before  j 
 ferem  transrerct,  &  h  r    ,     .       r       D,      7  ,     T  ,     i      r  ,t  • 
 
 ne  turn  quidem  finem  an"  therefore  that  the  Law  of  nature  had  aiumcient  pro- 
 vitiorum   faciec  (  as  mulgation. 
 
 he  is  lef sli^tly)  pa-  Having  thus  fhew'd  what  punifhraeni  God  way  inflift 
 ^Tn^modburr  witnoutthe  leaf!  imputation  of  mjuihee,  let  us  next  enquire 
 miUimw  figuras'pe-  of  Reafon,  what  he  mil  in pi: . 
 
 cudum  &  ferarum  £.32.  When  it  is  at  God's  choice  whether  he  will  annihilate 
 tramferecur.  Ncque  afmner,  or  let  hint  live  in  ynifery,  Reafon  telleth  us,  that  the 
 malorum  tcrminuris  Utter  i*  more  fuitalle  to  the  ends  of  Government  \  hecaufe  the  liv- 
 itta*  ■  (UUterit  ing  offender  will  not  only  bejHll  a  fpetracle  in  the  eyes  of  others, 
 converfionem,  cuam  M  &  Wan  hangd  up  in  chains,  but  will  alfo  confefs  his  folly  and 
 habebac  in  fe,  &c.-=-  fin,  and  his  conference  will fftifie  his  Judge,  and  fo  God's  Juftice 
 sum  ad  primaoi  &  will  be  more  glorious  and  ufeful  to  its  ends. 
 am**™  ^"cU  That  which  ***>  ^not  feen  nor  heard:  the  annihilated 
 de^lhlrpLp(mibl)  are  out  of  light.  And  the  mind  ofmanisapt  to  think  of  a 
 5j8.         '  (late  of  annihilation  astlut  which  is  as  a  ftate  of  reft,  or  cafe, 
 
 and 
 
the  perpetual  tmifimettt  due  to  the  Sinner \&c.  1 "  i 
 
 and  {(.cloth  no  harm,  and  fo  is  not  terrible  enough,  (  as  (lull 
 I),  further  (aid  anon.  )  The  living  fuflerer  therefore  is  ratio- 
 nally the  fitted  monument  of  God's  Jufl 
 
 5> .  3  3 .  /r  muftrti  ed,ibat  a  Sou!  which  it 
 
 made  apt  to  perpetual  iu\ ,  tuaVy  entire :  and 
 
 that  the  So-  ItnAuriti  ry  alfo  fhovld  endure,  feeing  it 
 
 was  due  by  the  Lave  c  Kit  ire,  (as  is  proved.) 
 
 Perpetual  duration  \s  riecejjarytb  no  creature,  their  Beings 
 being  but  contingent  and  dependent  on  the  will  or.  God,     But 
 p ^ pit ual  duration  of  a  dependent  being  is  certakly  whfcn  the 
 firji  Being  doth  declare  hit  will  that  it  (hall  befo:    and  the 
 natural  way  by    which  God  declarah  his    will  concerning 
 the  ufe  of  any  thing,  is  by  the  nature  and  uftfulnefs  of  it ; 
 becaufe*  he  maketh  all  things  wifely,  and  nothing  in  vain. 
 Therefore  when  lie  makem  the  nature  of  an  Angel  or  jpiri- 
 tual  being,  apt  to  perpetual  duration,  as  being  not  mixt  of 
 feparable  Principles,  nor  corruptible,   he  thereby  declareth 
 his  will  for  its  duration,  becaufc  he  gave  it  not  that  durable 
 nature  in  vain. 
 
 Two  Arguments  therefore  I  now  offer  to  prove,  that 
 man's  Soul  is  of  perpetual  duration :  i.  Becaufe  it  is  fuch  in 
 its  operations,  (  and  therefore  in  its  eiTence  )  as  thefuperiour 
 Spirits  are  which  arcfo  durable;  for  they  are  b  .it  Intelli- 
 gences and  Free-agents,  fitted  to  love  God,  and  delight  in 
 him,  and  praife  him  •,  and  fo  is  man.  2.  Becaufe  (  as  is  fully- 
 proved  before,)  it  is  made  to  be  happy  in  another  lire  :  and 
 that  proveth  that  it  dieth  not  with  the  Body  :  and  that 
 proveth  that  its  nature  is  incorruptible,  and  that  proveth 
 that  it  (hall  be  perpetual,  unlefs  any  fin  fhould  forfeit  its 
 being  by  way  of  penal  deprivation  :  and  that  is  improbable, 
 both  becaufe  God  hath  fitter  ways  of  punifhment,  and  in- 
 timateth  m  its  corruptible  nature  that  this  is  not  his  intent, 
 and  becaufe  the  Hate  of  future  reward  is  like  to  be  a  con- 
 firmed ftate. 
 
 £.  34.  Experience  telletb  the  world,  that  fo  great  is  the  foil) 
 andobdurateneft  of  man,  and  the  force  of  pre fent  fenfual  allure- 
 ments, that  nothing  lefs  than  a  perpetual  wife*)',  worfe  than 
 annihilation,  is  rationally  fufficient  to  be  the  Penalty  of  that  Law, 
 which  is  the  instrument  of  governing  the  world:  and  therefore 
 itiscertainthatfomuch  is  in  the  Law,  andfo  muck  frail  be  exe- 
 cuted. 1  2  Thofe 
 
172  Of  the  Intrinfiek^evil  of  Sin  ^  and  of 
 
 Magna  ell  peccandi  Thole  thieves  and  murderers  that  hive  confirmed  their 
 
 illecebra  fpes  impu-  infidelity,  and  overcome  all    the  expectations    of   another 
 
 Tb7\btC'of*™TatHn  wor^,  will  as  boldly  venture  their  lives  to  rob  and  kill,  as 
 
 taught  men,  tb*t  God  if  they  were  of  little  worth  :  yea,  when  they  know  that  they 
 
 •&011IA  not  accept  the  mull  die,  how  dtfperately  go  they  to  the  gallows,  and  how 
 
 facrifices  of  the  wis-  jlttje  makc  t]lcy  ot  tjlcjr  \ivts  .    Its  tme^  (  as  was  aforefaid  ) 
 
 them  To  his  Xy.  that  naturc  abhorrcth  death  •,  but  we  fee  among  Souldiew, 
 Donis  impii  ne  pit-  that  he  that  at  firft  is  timerous,  when  he  hath  been  ufed 
 care  Dcos  audeant  a  while  to  kill  men,  or  to  fee  them  kilfd  by  thoufands, 
 P/tffMf»audittnr,qui  grovvcth  fenfelefs,  almoft  regardlefs  of  his  life,  and  will 
 memefutaru's  fi  m^e  as  it  were  a  jeft  of  death.  And  when  it  is  fo  ordinary 
 cum  vir  nemo  bonus  a  thing  with  men  to  kill  birds,  and  rifhes,  and  beafts,  for  their 
 ab  improbo  fedonaii  daily  food  and  plea fu re,  why  fhould  they  not  ealily  bear 
 vclic  dc.  de  Lrg.  tfc]r  own^  tf  they  j00^  for  nothing  after  death  ?  A  bead 
 The  Epicurean  con-  loveth  his  life  as  well  as  we,  and  our  death  is  no  more  pain. 
 fefeth,  Quod"  fi  quf  fal  than  their?,  and  we  fhould  have  as  much  courage  as  a 
 fatisopibus  homin.;m  bead.  Efpecially  men  that  live  a  poor  and  miferable  life  on 
 £bi  contra  confeicn.  earth5  Would  little  fear  that  death  which  endethir,   and  fo 
 
 !!v  fT„  n7"  humane  Government  it  fclf  would  be  in  vain.  He  that  would 
 mti  videntur,  Deo-   ,  .    _  ,  .  ,.  .  .„  f  . 
 
 rum    tamen  nurren  have  an  inftrument  to  revenge  rum  on  his  enemy,  to  kill  his 
 
 horrent,  cafque  ipfas  Govemour,  or  do  any  villany  in  the  world,  if  it  were  not 
 folicitudine.c,  quibus  f0  fear  0f  another  world,  might  rind  enow  among  Poor 
 «cdJmwCS  f  CD?is  vilUins>  that  by  mifery  or  melancholly  are  a-weary  of  their 
 fupplicii  caufa  im-  livfes.  At.  lead  as  long  as  they  run  but  a  hazard,  like  a  Souldkr 
 porrare  putanc.  Qc.  in  light,  and  may  poflibly  fcape  by  craft,  or  flight,  or  friends, 
 defit.  1. 1.  p.  84.       orftrength,  what  wickednefs  will  they  not  commit  ?    What 
 
 ^ccato^nin  'tu^runT  Prince  fo  Juft  that  hath  not  fome  rebellious  Subjeft,  or  fome 
 
 magis  timuerisUqu^m  Enemy  that  feeks  his  life  ?    What  man  fo  good  that  is  not 
 
 t-emetipfum  :   alium  maliced  by  fome?   WTho  hath  mony  or  an  eftate,  which  one 
 
 cnim  poces  effugere,  or  other  doth  not  defire  ?    and  if  there  were  nothing  but 
 
 NeTkU  TfaTftTui  deat!l  and  ann,hi]atl0n  to  «*»«  men.  what  Prince5  what 
 poena.   $e/l  perfon,  had  any  fecurity  of  his  life  or  eftate?    If  a  Rogue 
 
 once  grow  but  fenfual  and  idle,  he  will  deliberately  refolve, 
 \_  I  will  venture  my  life  to  live  in  pleafure,  rather  than  live  in 
 certain  toil  and  mifery  >  a  fhort  life  and  a  fweet,  is  better 
 than  a  longer  which  is  miferable,  and  mult  end  at  laft.  ~]  We 
 fee,  if  once  men  be  perfwaded  that  they  fhall  die  like  beafts, 
 that  they  are  not.  much  troubled  at.it,  becaule  they  think 
 that  when  they  have  no  being,  they  fhall  have  no  fear,  nor 
 care,  nor  grief,  nor  trouble,  nor  pain,  nor  want.  And  though 
 
 right 
 
the  ferpctujlrtitiijlwicnt  due  to  the  S  inner  >  &e.  173 
 
 right  improved  Reafon,  winch  hath  higher  expectations, 
 makes  a  greater  matter  of  the  lofi of  them i  yet  tcniual  men 
 lo  brutihe  thcmlclvis,  that  they  grew  contented  vvitfi  the 
 felicity  of  a  Bruit,  and  are  not  much  troubled  that  they  have 
 no  more.  Annihilation  therefore  certainly  is  a  penalty  ut- 
 terly infufficknt ,  even  to  keep  any  common  Order  in  the 
 World  fas  I  proved  beforej:  And  therefore  it  is  certain,  that 
 the  penalty  inrlided  hereafter  will  be  greater  than  Annihi- 
 lation: And  it  to,  it  mutt  contain,  with  the  Being  of  the  Crea- 
 ture, a  fullering  worfe  than  the  lots  of  Being. 
 
 £.  3$.  The  Belief  of  a  Hell  or  endlefs  punifoment,  being 
 thtt  which  is  defactot&f  reftraint  of  the  Obedient  part  of  the 
 World,  and  that  which proveth  too  weah^with  theVifobcdient 
 fiirt,  it  thence  folcweth,  that  a  Hell  or  endlefs  punijhment 
 will  be  infilled. 
 
 The  Keatbns  I  have  given  before,     1 .  Bccaufe  that  Expe-  Pecf .*"    £olor     * 
 rience  fheweth  that  the  Threatningof  Hill  is  necelTary  in  the  ^l^ ^ttt 'ill 
 Law  :  therefore  it  felfis  neceffary  in  the  execution.    2.  Be-  Uaqj  non  ob  ca  fo- 
 caufe  God  doth  not  govern  the  World  by  deceit.  lum  incommoda  quae 
 
 $.  36.  God  will  inflitl  more  punijhmentfor  the  final  re'yUion  cveniunc  iaiprobis , 
 of  bis  Government  ^than  King  do  jor  treafon  and  rebellion  [afcm^amT,  fed 
 
 There  is  no  proportion  between  God  and  Man,  and  be-  quod  cujui  in  animo 
 tween  a  fault  againft  God,  and  againft  Man:  Therefore  if  verfacur  ,  nunquam 
 racks,  torments,  and  death,  be  juftly  inflicted  for  Treafon  ^  ™  v$j™'. 
 againft  a  King,  much  more  may  be  expected  for  rebellion  inq>  Torquatm  Epicu- 
 againft  God-.  reus  in  cicer.  ne  fin,  /, 
 
 Obj.  But  mens  fins  do  God  no  hurt,  as  they  do  the  King.  i.p.  Sy. 
 
 Anfw.  They  do  wrong,  where  they  do  no  hurt.  It  is  not 
 for  want  of  Malignity  111  fin,  but  through  the  perfections  of 
 God,  that  they  do  not  hurt  him :  But  they  difpleafe  him, 
 and  injure  him,  and  they  hurt  the  World  and  the  tinner  him- 
 fclf,  who  is  not  his  own.  A  Child  is  to  be  corrected  tor  ma- 
 ny faults,  which  do  his  Father  no  harm.  It  is  not  hurting 
 God  that  is  the  Caufe  that  tin  is  punifhed. 
 
 Obj.  Bvt  God  is  mercifull  as  well  as  )uft. 
 
 Anfw.  True,  and  therefore  he  (hewed  mercy  to  tinners  in 
 the  day  of  Mercy :  And  it  is  for  the  contempt  and  abufe  of 
 mercy  that  he  condemneth  them :  If  the  Mercy  abufed  had 
 beeo  leis,  the  fin  and  punifhmtnt  hadbeendefs.   A  mercifull 
 
 Z  3  King 
 
5  74  Of  the  Intrinfickzvil  ofSm0  and  of 
 
 King  and  Judge  will  hang  a  Murderer  or  Traytor.  Mercy 
 'to  the  good  requireth  punifhmcnt  of  the  bad.  Gods  Attri- 
 butes are  not  contrary.  He  is  mercifull  to  the  due  Objects 
 of  mercy,  and  hath  penal  Juftice  for  the  Objects  of  that 
 Juftice. 
 
 Ob f.  But  after  thu  life,  the  ends  of^unif-amtceaf:  there- 
 in lulmina  piuco-  fore  fo  will  the  pnifiwent :  For  there  mil  be  none  in  the 
 rumpcriculo  cadunt,  next  World  to  be  warned  by  it ,  nor  any  further  fin  to  bere- 
 oamiummetu  jfica-  fa^fr  m[ers  tt  he  a  Caliigatory  Ti-.rgatory  for  the  fmner 
 nimadveriiones  mag-  #  •    *  ,r  J  &  . 
 
 naium    poteftacum  ,  mm\elh 
 
 terrene  latius  quiai       Anfw.  i.  I  have  proved  that  tie  Law  was  necefiary  to  the 
 nocenr.  Seme.  Government  of  this  World :  And  if  it  was  neceiTary  that  God 
 
 Solons  comfdfor  the  fa  [everlafting  death  pall  be  the  wages  of  fin]  then  his  truth 
 w1it!tCuffi  aniW™  make  the  fwcwtiwf  necefiary  afterwards, 
 przmiis  invitentur ,  2-  When  this  life  is  ended,  we  look  for  a  New  Heaven 
 &  maii  pcenis  coer-  and  a  New  Earth  wherein  dwelleth  righteoufnefs :  And  the 
 ccantur.  fieer.  ad  penalties  of  the  iinners  of  this  World,  may  be  a  means  of 
 Ode'  that  righteoufnefs  of  the  next  •->  as  the  punifhment  of  the  De- 
 
 li formidine  pee™"  v^s  *s  a  warning  to  us,  and  propofed  to  us  for  our  terror  and 
 Mou  "  reitraint. 
 
 3.  How  little  know  we,  whether  thoufands  of  the  Orbs 
 which  we  fee  are  not  inhabited  •,  and  whether  the  penalties 
 of  Earthly  iinners,  may  not  be  a  warning  to  any  of  thole 
 fupenour  Worlds.  God  hath  not  acquainted  us  with  all  the 
 ufes  that  he  can  make  of  iinners  punifhments :  And  there- 
 fore when  Nature  telleth  us  what  is  due-;  it  is  folly  to  lay 
 it  will  not  be,  lecav.fe  God  hath  no  ufe  for  it. 
 
 Obj.  But  Hell  is  a  cruelty  which  exprejfeth  tyranny  rather 
 than  wife  juftice. 
 
 Anfw.  That's  but  the  voice  of  Folly,  partiality  and  guilt  ; 
 Every  thief  that  is  hanged  is  like  enough  to  think  the  fame 
 of  his  own  Punifhment  and  Judge.  If  you  think  it  fuch  a 
 cruelty,  why  was  not  the  threatning  of  it  enough  to  govern 
 you,  and  to  counterpoife  a  Feather,  the  trifles  of  fordid 
 rlefhly  pleafure  :  Why  did  you  choofe  it,  in  the  choice  of  iin  ? 
 were  you  not  told  of  it  >  and  was  not  Life  and  Death  offe- 
 red to  your  choice  ?  Would  you  choofe  that  which  you  think 
 it  is  cruelty  to  inrlid:  ?  who  is  it  that  is  cruel  to  you  but  your 
 {elves  ?  Why  will  you  now  be  io  cruel  to  your  own  fouls, 
 and  then  call  God  cruel  for  giving  you  your  choice?  O  iin- 
 ners, 
 
tie  perpetual  Vutriftwent  due  to  the  Sinner^  cJv.  175 
 
 ners,  as  you  arc  wife,  as  you  are  men,  as  ever  you  care  what 
 become th  of  you  (or  ever,  have  mrcy  upon  your  felves,  and 
 do- not  refute,  and  obftinately  refufcthe  mercy  of  God,  and 
 then  call  him  tinnurcifuUl  Have  pity  on  your  own  Souls  / 
 Be  not  fo  cruel  againft  your  felves  as  to  run  into  endlefs 
 lnifciv  for  nothing,  and  then  think  to  lay  the  bl.uue  on  God  .' 
 God  calleth  now  to  you  in  your  iin  and  wilfulnefi,  andin- 
 treateth  you  to  have  mercy  on  your  felves,  and  then  he  will 
 have  mercy  on  you  in  the  day  ot  your  diltrcQ :  But  ifyou 
 will  not  hearhim,but  will  have  none  ofhis  mercy  now,  won- 
 dcr  not  if  in  vain  you  cry  to  him  for  it  then. 
 
 oh-.  ButlvwU  mtfoufeanEnemyfMy**  g  ftSTdk* 
 
 Atfw.  1.  He  doth  not  deft rvc  if,  tor  you  are  not  Gods.  n^.sen.Agam. 
 
 2.  You  are  not  Governours  of  the  World,  and  fo  his  fault  re-  Audetis    ridcre    ncs 
 
 eth  not  any  fuch  Law  and  Judgement  of  yours,  by  which  cum  Gehennas  dto- 
 
 the  World  muft  be  governed.     3.  Nor  have  you  the  Wifdom  gj *  KJKS- 
 
 and  Juftice  of  God,  to  do  that  which  is  right  to  alt.   Yet  are  mns  dejiciab  eorum 
 
 you  not  bound  your  felves  to  take  complacency  in  the  evil  hoftibuscognovimus? 
 
 mr  Enemies,  but  to  ufe  iuft  means  to  bring  him  to  a  better  Qy'ld  plat°  vcfter  in 
 
 1  r  4.  volumine  dc   animse 
 
 minde  and  lute.  w^rr«We  ?  Non. 
 
 ;     r  r    ir  1  7  •        t  11  r     i  r-         1   immortalitate  (  rson- 
 
 £.  37.   Jbcfunm  of  fill  here  proved  vs ,  that  all  fin  defer  vet  b  rcAchcromem,  non- 
 
 endlcfs  wifery,  and  naturally  induceth  to  it  '->  and  that  all  v;i-  ne  Stygem,  &c.  no- 
 
 epdly  impenitent  fouls  jh all  certainly  v.ndergoe  it  \  and  that  none  minai  ?    in    quibus 
 
 efuved  from  this  mi  fen,  but  by  turning  to  God,  and  being  **mu  affevcm  *k 
 
 favedfxom  their  fins.  Nec  c-asb  ^.^ 
 
 plurimum  a   veritatc 
 
 dcclinar  >    Qiiamvis  enim  vir  lcn:$  &  benevolae  voluntatis  inhumanum  eife  crediderit  capital1. 
 
 anin  as  fe&tcmia  condemn  are  ;  non  clt  tamen  abfone  fufuicatus  jaci  eas  in  fluimna  torrenua 
 
 ..:a;au;m  globisj  &  cxnofis  voraginibus  tttr^l  Arnob.  adv.  Gent.  /.'.  j,  p.  14* 
 
 GHAP, 
 
ij6  ofthepefentfinfuUaHdmiferablejiateofthk  World. 
 
 >  !< 
 
 CHAP.  XVI. 
 
 Of  the  prefentfixfhl!  and  wiferableftatc  ofthk  World. 
 
 See  the   Citations  in 
 
 Marg.  Cap.  $.  i.  h  |    SHough  all  men  may  }qior*  all  [this  before  faid  to  be 
 
 their  duty,  and  fin  to  be  fo  evil,  and  to  deserve 
 
 ka^amandum  * rnufi  ^ch  ?un'Jhment->  W*  none  do  llve  trf&ty  without 
 
 odb3^^"^^'-!  ./*»>  according  to  the  Law  of  Nature. 
 
 Plurimos  enim  eflc  I  have  heard  but  of  few  that  pretend  to  fuch  perfection, 
 
 malos:   And  tbmgb  and  thofe  few  have  confuted  their  own  pretenfes,  and  been 
 
 Cicero  tn  L*i.  J*y9  tj1£  furtneft  from  it  0f  many  others :  And  therefore  this  I 
 
 Tbatitu  a  Sentence  ,                      ,                             J 
 
 fapicnteplancindifr.  have  no  need  to  prove. 
 
 na,  it  #  fc#  wi/2^e  £.  2.  7#e  great  eft  fart  of  the  World  do  bend  their  mwdes 
 cftbefenfe  of  it.  F*r  and  lives  to  the  fatisfying  of  their  flejb,  and  live  in  vngodlinefs, 
 it  i6true,tbattn'wrll-  intemferance,  and  unrighteoufnefs,  negletling  God  and  future 
 
 ITS'  JuffiL  *«**  ^  **  »*  «.  *  *  rfa  »?  *»* 
 
 ci*» ,  (  wfeicb  U  all  This  being  a  matter  of  publick  or  common  tact,  doth  need 
 that  Cicero  pleads  no  other  proof,  than  acquaintance  with  the  people  of  the 
 for)  :  but  yet  we  mu\i  World. 
 
 ^ow  Men  to  be  M^  '  ^  ^  averrn,fs  and  enynityin  tkent    t0  t}:e 
 
 and  mutable .  ana  all   t.rr    ■* ..  .  .Z*  . .    __  ,    .  J    J r  .       J         ,      , ' 
 
 *#/*  Loi/*  m  not  Ive  which  Uod  in  Nature  doth  prescribe  them  \  and  a  jxrongin- 
 reell  grounded   inn-  clinationto  a  flejhly  Life. 
 
 mate  Fwadjb-p.  There  needeth  no  other  proof  of  this,  than  the  wonderfull 
 
 difficulty  which  we  find  in  perfwadmg  men  to  change  their 
 Lives,  to  live  to  God,  and  to  forfake  their  fenfuality  and 
 worldlinefs  >  and  tht  abundance  of  Reafon  and  labour  that 
 is  loll  upon  them,  when  we  cannot  fo  much  as  make  them 
 willing. 
 
 £.  4.  It  is  evident  in  the  tffeU,  that  much  of  this  cometh  with 
 M  into  the  World. 
 
 1 .  How  elfe  fhould  it  be  fo  univerfal  as  it  is }  How  fhoufcl 
 it  be  found  in  all  forts  of  Conftitutions  and  Complexions  r 
 and  in  every  Countrey  and  Age  till  now  ?  2.  How  mould 
 it  work  fo  early  in  Children  as  commonly  it  doth  ?  3.  How 
 cometh  it  to  prevail  againft  the  belt  Education,  Helps  and 
 Means  ?  Certainly  all  of  us  feel  from  our  childhood  too 
 much  of  the  truth  of  this  ? 
 
 f.  5.  this 
 
Of  thcprcfwtJinfHU  .if2ch)riftrabkftatc  of  this  World 
 
 and  groweth  to  a  confirmed  habit, 
 
 o.  6.  Andy  ication  by  vkiws  Fartnts  lc  addea\ 
 
 and  bad  company  feccnd  that,  and  the  vulgax   courfe,  cr 
 Rulers  countenance  concinr,  the  corrupt  inclination  is  quh 
 more  radicated^  t  to  a  Native 
 
 -.  Many  jo  furr.frevail  againfi  the  light  and latr  of Na-  Seneca  pi//;,  That  x 
 mt   mu  pm firing,  toCodandu  tbmfches   U  their  end,  %£'£&'$& 
 and  their  wa%     Even  to  dovbt  whether  there  k  a  God,  or  dYcdycan.  Ep.  41, 
 whether  they  haze  any  other  life  to  live,  and  whether  Holiness 
 be  good  and  necejjary^  and  fin  be  bad  and  deferve  any  pu- 
 nifbment. 
 
 tf.  8.  There  is  a  great  deal  of  fottiflj  unteachahlenefs  on  the 
 winds  and  w  ills  of  men,  which  hinder  ah  their  conv  id  ion  and  Luuatt.inTimAnqiut, 
 
 Bern    pofleflio    eft, 
 reformation.  qux  hJud  faci]e  lQ[ 
 
 $.9.  There  is  a  great  deal  of  fenfelefs  ftupidity  and  hard-  yctiiri poceft ;  ut  qua* 
 
 heartedmfs    on  men,  which  maketh  them   (leetily  negleil  the  i^dudum  e  vita  con- 
 
 n    t-  ,■  1  . 1  •       j  r  celierit :  Adeo  obfeu- 
 
 greatefi  things  irvich  they  are  convinced  of.  ra  &     fiU    uc  [[hm 
 
 $.  10.  There  is  in  mojt  a  marvelous  Inconfid  ratrnefs^  as  vel  Lynceus  vjx  duai 
 if  they  had  not  their  Keafon  awake  to  ufe ;  fo  th.it  they  tPiU  jnveniat. 
 not  foberly  and  firm  fly  thinly  of  the  things  which  deeply  eft 
 concern  them. 
 
 #.  11.  Mofi  men  are  fo  taken  up  with  the  concernments  of  D-  . 
 
 their  Bodies,  that  their  Minds  are  pre-occupyed  and  made  unfit  ho^n«adcftc1i&S 
 for  higher  things.  a  crowd  came  about 
 
 All  this  is  proved  if  we  walk  but  in  the  World  with  open  him9  drove  them  away, 
 evcs>  f*ywg>  Homines  vo- 
 
 ,      t  r   »     rrr    n         i    n  n  r       ,    r         .     ,.   cavi}non(tcrcuiljnia. 
 
 $.  12.  The  Love  of  the  World   and  flefhly  pleafure,  is  fo 
 
 pcwerfull  in  the  mofi,  that  they  love  not  the  Holy  Law  of  God, 
 
 which  forbiddeth  them  that  fenfualhy,  and  commandeth  them  a. 
 
 holy  and  temperate  life. 
 
 They  are  like  Children  that  cry  for  what  they  love,  and  4^;.,  0  /,  ;       yt 
 
 will  not  be  reftrained  by  telling  them  that  its  unwholfom  :  td]  oiiid    efi«1?d- 
 
 Reafon  fignifieth  nothing  with  them,  as  long  as  Senfe  and  rnirandum   in  vita  > 
 
 Appetite  gainfay  it:  They  are  angry  with  all  that  croiTeth  **f»ered,  Virvrobw 
 
 their  Appetites,  though  it  be  to  fave  their  Lives  :  The  Senfe  *a™°^  •'„  \  qT 
 
 is  become  the  predominant  power  in  them,  and  Reafon  is  loi^m^pbS^ifatl 
 
 dethroned,  and  hath  left  its  power  :  Therefore  Gods  Law  non  tamen  pervcrci- 
 
 Aa  is  wt.Stolu 
 
1 78  Oftbeprefentfnfulland  wrferablejlate  of  this  World. 
 
 is  unacceptable  and  hatefull  to  thefe  bruitifh  people  \  be- 
 caufe  it  is  quite  againit  their  inclination,  and  that  which  the 
 Flefh  doth  call  their  Intereft  and  Good. 
 
 £.13.  'therefore  they  love  not  thofe  who  prefs  them  to  the 
 Obedience  of  this  Law,  which  is  fo  ungratifull  to  them  •,  and  who 
 condemn  their  fin  by  the  holinefs  of  their  lives  •,  and  that  awa- 
 ken their  guilty  Conferences  by  the  firiom  mention  of  the  Retri- 
 butions of  'the  life  to  come. 
 
 Hence  wo*  Diogenes     nM  thi*  is  bitter  to  the  tafte    and  the  Reafonablenefs,  nc- 
 
 bti  fearcbing   Athens  celiity  and  future  benefits,  are  things  that  they  are  much  in- 
 
 •vitb  a   Lanthom  to  fenfible  of. 
 
 §nde,amm.  $%  1^t  Therefore  they  love  not  God  hintfelfc  as  he  is  Holy, 
 
 and  Governeth  them  by  a  Holy  Law,  which  is  fo  much  againji 
 
 ji.j~.l    ~r\.     -a     their  inclinations  >  as  he  forbiddeth  them  all  their  finfull  pleafure^ 
 And  when  Themilto-         1    ;  .,      ,  -t  ,         .r     .  f  A       r      J.     ' 
 
 cles  bad  a  Farm  to  ancl  threatnetk  damnation  to  them  if  they  rebel! :  Efpeciahy 
 felly  be  bid  the  Cryer  &  &«  J'fike  will  execute  this  ?  Indeed  their  averfation  from 
 tell  it  04  its  great  God  in  thefe  rtfpetls,  is  no  lefs  than  a  Hating  Him  as  God. 
 commendation,  that  $t  j^#  <Xhefe  Vices  working  continually  in  mens  hearts,  do 
 XeZbZZ  Zelt°ne!r^thm  ^^  deceiving  thoughts,  and^raVung  paffidns,  and 
 ihintimatingthepan-  mqmetnefs^  and  engage  them  in  felf-troublmg  wayes,  and  de- 
 wy of  fucb.  prive  them  of  the  Comforts  of  the  Love  of  God,  and  of  a  Holy 
 
 life,  and  of  the  well-grounded  hop  of  future  I  leffednefs. 
 tit  Scarab*!  &  vul-      Though  they  have  fuch  a  prefent  pkafure  as  prevaileth 
 cures  unguentis   of-  with  them,  it  bringeth  fpeedy  (mart  and  trouble  :  Juft  like 
 ^ntapla^n*  T  the  Pleafure  of  fcratching  to  a  man  that  hath  the  Itch,  which 
 tima.  TUtm™  °P  *5  9u^y  recompenfed  withfmarr  if  he  go  deep :  Or  like  the 
 
 pleafure  of  drinking  cold  water  to  a  man  in  a  Fcaver,  or  a 
 Vir  bonus  &  faplens  Dropfie,  which  increafeth  the  diieafe.  Sin  is  their  licknefs, 
 qualem  fix  reppent  and  corrupteth  their  appetites,  and  though  it  have  its  proper 
 
 SSS!"       v  pleafure,  it  depriveth  them  of  the  pleafures  and  benefits  of 
 
 Millibus     e    cunftis  u^]tu  r  r 
 
 hominum     confulcus  aeaim-    ■•  .  . 
 
 Apollo.  &c.  ft™.  $.16  .Thefe  vices  alfofo  deprave  fometimes,  making  every  wick^ 
 
 Vicio  noftra  qux  a-  ed  man  to  be  principally  {or  HIM  SELF  and  for  his  LUST'S, 
 
 mamus  defendimus ;  that  they  are  commonly  difir ailed  with  envy,  malice,  contention, 
 
 f  malunius  ea  excu-  jexfeCKtms,  the  fruits  of  Pride  ,  and  Covetou fiefs  and  fenfu- 
 
 Stl  £M I"™*6'  *%  >  and  thefe  dfafo *re  Jm  troubling  them,  till  they  worl^ 
 their  mine  where  they  do  prevail. 
 
 $.17.  'the  fame  vices  fet  Kingdoms  and  other  Common- 
 wealths tog,  ther  in  bloody  Warrs,  and  cav.fe  men  to  ftudy  to 
 dejiroy  one  another^  and  glory  in  the  fxecefs*  and  fill  the  World 
 
 with 
 
Of  the  prefctrt  fin  full  and  wifcrMcfiate  of  this  World.  1 79 
 
 mth  rapine  and  violence  by  Sea  and  Land,  and  make  itfeem  m 
 
 ueceflhryto  their  orvnprefervatiun,  to  kill  one  another  as  their 
 
 enemies,  as  to  kill  Toads  and  Serpent y,  h  drI\gers,and 
 
 ind  with  much  m  r,  andindufiry 
 
 is  it  done.  Abfurdum  eft    putt- 
 
 \>.  1  8. 1  any  wife  and  char  it  a'  le  per  fun  n>ot  Id  heal  th\  \  re  cum  qui  ab   ali- 
 
 and  recom  contentions,  and  pel  hrade  ft  rfons  and  Nations  q^us  ex  bono  ma. 
 
 to  a  boty^fi  rfe,tbcy  are  commonly  hated  andper-  dem  ab^lii^Vtcuun 
 
 ed.nor  can  their  COUnf  lie  heard  .through  tx  mai0  bonum  fieri 
 
 the  multitude  and  far}  of  the  vicioii*,  rchofe  toby  and  violence  polTc.  Dioi.Ua'%\u 
 itbitwn  all.  . .     ..  . .     , 
 
 0.  19.  And  God  him  f  If  doth  give  the  fmfuU  World  atafie  q^  &*«*  gloria*"! 
 
 of  his  difpUafure  ly  painfull  fickneffes,  consuming  Tlagues,  Fa-  imperials ,  poccmia, 
 
 mines,  Fcverty,  and  many  the  like  Calamities,  which  fall  upon  hcbefccrc  virtus,  pau- 
 
 mankjnde.  PCltas  Frobr0  habcri 
 
 0.  20.  But  bu  foreft  Judgements  are  the  for  faking  of  Mens  'T"mia,  pr?"alc- 
 
 r    1  it  },         S      n    1  ■     r  v  J    J  r     1     \i-     r  ,  volenru  duci  incipit, 
 
 fouls  ,  and  leaving  them  in  all  this  foly  and  diforder,  this  fin  and  saIhH.  in  Cattilm, 
 mifi),  U  deftroy  themflves.  "n  yar  .       ' 
 
 The  principal  Mercies  and  Punifhments  of  this  Life,  are  fJ^'J^'  jheodara 
 found  on  the  Souls  of  men  themfclves.  The  greatcft  prefcnt  a  whore  told  Socrates, 
 Reward  of  Obedience,  is  when  God  doth  more  illuminate  that  be  ceuld  draw 
 the  mind,  and  fend  in  more  of  his  celiitial  beams  and  fried  ™*y  "one  cfher  {oU 
 abroad  his  Love  upon  the  heart,  and  rill  it  with  the  Love  ^^!y  bis  Tht 
 of  Goodnefs,  and  delight  it  in  himfelf,  and  confirm  the  will  p!Ca/ure;  and  he  a** 
 againft  temptations:  And  the  greater!  punifhment  is  when  faercd,  Nonmirum: 
 God  in  difpleafure  for  mens  difobedience,  doth  withdraw  Tu  fiqu^cm  ad*decli- 
 this  grace,  and  leave  men  to  themfelves,  that  they  that  love  ^^'^0^0"" 
 not  his  grace  (hould  be  without  it,  and  follow  their  foolifh  vircute™  ccgo ,  ad 
 iclf-deftroying  lufrs.  qjam  arduus  plcrif- 
 
 5^.2i.  God  cannot  pardon  an  uncapalle  (ubjefi,  nor  any  hut  (lue  infolitus  eft  a£- 
 on  terms  confident  with  the  honour  of  his  Jiftice,  Lavas,  and  cen*us- 
 Government  I  Nor  is  there  any  that  can  deliver  afinnerfrom 
 his  punifhment,  upon  any  other  terms  what  foever 
 
 £.22.  The  conclufonis,  that  tbtjmandmiferyofManktndc 
 in  General  is  great  and  lamentable,  and  their  recovery  a  mtk^ 
 of  exceeding  difficulty. 
 
 uObj.  All  this  ineweth,  that  mans  Nature  was  not 
 cC  made  for  a  Holy  life ,  nor  for  a  World  to  come : 
 "  Elfe  their  averfneis  to  it  would  not  be  fo  great  and  com- 
 u  mon. 
 
 A  a  2  Anfn\ 
 
I  8q  Of  thcprefentftnfuB  and  mfer able Ji ate  of  this  World. 
 
 Anlmi raorbi func  cu-  An  fa.  This  is  fully  anfwered  before:  It  is  proved,  that 
 piditates  immenfac,  Nature  and  Reafon  do  fully  bear  witnels againft  his  wic- 
 inanes ,  diviriarum  ,  kednefe  anj  declare  his  obligations,  to  a  better  life,  and  his 
 libidinofan;m  etiam  capacity  ot  higher  things :  and  that  all  this  rs  his  rebellion 
 roluptaeum  accedunt  againft  Nature  and  Reafon !  And  it  no  more  proveth  your 
 aegritudlncs^oleftii,  Conclullon,  than  your  Children,  or  Servants  aVerfiiefi  to 
 mcrorcs,  q-xammos  0bedknce ,  peace  and  Lbour ,  proveth  that  thefe  are  not 
 curii.Cfe.  i.  de  finib.  t^ieir  duty,  or  Subjects  rebellion  proveth  that  they  are  not 
 
 obliged  to  be  loyal. 
 In  nacuralibus  deGde-       »  Ob],  But  it  is  incredible  that  God  mould  thus  far  for  fake 
 
 rHnV!X;/0y*C~  CChlSOwn  Creati°". 
 
 **  ,'      *''''*'    k'         An  fa.  i.  There  is  no  difputing  againft  the  light  of  the  Sun, 
 
 and  the  experience  of  all  the  World  :  It  is  a  thing  viiible  and 
 undenyable  that  this  cafe  they  are  defatlo  in,  and  therefore  that 
 thus  farr  they  are  forfaken  :  It  is  no  Wifdom  to  fay,  that 
 is  not ^  which  all  the  World  feeth  to  be  fo,  becaufewe  think 
 it  unmeet  that  it  jhov.ld  be  fo.  2.  Is  it  incredible  that  God 
 doth  further  than  this  foifake  the  wicked  in  the  World  of 
 punimment  ?  If  he  may  further  forfake  £M,  he  may  thus 
 far  forfake  Earth,  upon  their  great  provocation?.  We  have 
 no  certainty  of  it,  but  it  is  not  at  all  unlikely,  that  the  in- 
 numerable fixed  Starrs  and  Planets  are  inhabited  Orbs, 
 who  have  dwellers  anfwerable  to  their  nature  and  preemi- 
 nence :  And  if  God  do  totally  forfake  Hell,  as  to  his  Mercy  i 
 
 ea°fedmnTm0Vtf  a"d  n£Xt  t0  Hdl'  d°  nmh  ^^  *  finfuI1  Earth  that  is 
 Kemo^maenus  fine  hkeft  and  neereft  unto  Hell,  and  do  glorifie  his  more  abun- 
 
 aliquo  affiatu  Divi-  dant  Mercy  upon  the  more  holy  and  happy  inhabitants  of 
 no  unquam  feU.£tor«  all  ,  or  almorf  all  the  other  Orbs,  wThat  matter  ofdifcon- 
 deNat.Deor.z.  tent  mould  this  be  to  us.  3.  But  God  hath  not  left  even  this 
 Of  the  Paucity  of  the  dark  and  wicked  Earth  it  felf,  without  all  remedy,  as  fhall  be 
 g6ddtand  the  afound-  further  (hewed. 
 
 ingofiviclLednefsytil-  Read  Cicero's  third  Book  de  JSfat.  Veor.  and  you  will 
 Th^fol°elSaVdat°H?  fee  in  Cott*s  Speech,  that  the  notorioufly  depraved  Reafon 
 Rollins  7pen*ly  com-  of  man,  and  the  prevalency  and  profperity  of  wickednefs, 
 plain,  was  the  great  argument    ot  the  Atheifts,  againft  God   and 
 
 Providence  ^  which  they  thought  unanfwerable,  becaufe  they 
 Fauci  quos  *quus  a-  looked  no  further  than  this  life,  and  did  not  forefee  the  time  of 
 T^I^r  u  ardens"  ^  m^lvcr^  Juftice.  And  whereas  Cotta  faith,  that  if  there  be 
 erexit  ad  aethera  vir-  a  God,  he  lhould  have  made  molt  men  good,  and  prevented 
 *§,  all  the  evil  in  the  World,  and  not  only  punifh  men  when 
 
 it 
 
Of  the  present  Jin  fit  II  dticl  mifitabk  ft  ate  of  this  WorlcL  <  8  X 
 
 ,  I  (hall  anfwer  that  among  the  objections  in  the 
 
 fcd,  how  little  rcafbp  men 
 have  to  expe&  that  God  mould  nuke  every  man  as^ood 
 as  he  could  nuke  him,  or  nuke  man    mdirlctiblc ',  or  to 
 
 linfl  Gods  good  ik  fs :  ThefrceG 
 
 tor,  L<  rd  and  Bei  may  vary  his  creatures  arid  b?ne-  In  v'.tia  alter  alteruoi 
 
 s  he  feeth  meet,  and  may  be  proved  good,  though  he  tmiinuw:  quomodo 
 
 igelical,  and  though  he  permit  his  fa,  and  J^^^Kj 
 
 (h  him  forGnnu  ;  „  fctrahitj  &  populus 
 
 impellic?  St nec.Ep.  i  $• 
 :   v  c  a  &  o  ntactu  noeenc,  &  in  proximum  qucirq-  tranfil  unt.  Id.  dt  Trtflfc  VtU 
 n  viciii  nemo  fine  nafcitur  j  optirnus  ille 
 
 Qui  minimis  uigetur.  Htrat.i.  Scr.  j. 
 
 llnieuiqj  dedit  viiium  natura  create  Proper:. 
 
 Quid  ulcus  leviter  tartgtm?    Onirics  mall  funu:j.    Seme. 
 
 S>i  cupis  bonus  ticri,  pnmum  credequod  mains  (is.  EpiCle:.  En:hfj. 
 
 Novi  ego  hoc  feculum  mcribus  quibus  fit :  Malus  bonum  malum  eifc  vult  ut  fit  (ui  fimi- 
 !is  :  tuibant,  nuUcnt,  more>  mali,  rapax,  artrus,  invidus,  facrum  profanum,  publicum  privatum 
 habent :  Hitlca  gens :  hxc  cgodolco  j  ha:c  (uAC  quae  excruciant;  hxc  dies  no&efq-  cibi  canto  uc 
 cavcas.  P'.iut. 
 
 Nib  enini talis  (mala)  cflcc  r.atura  hominum,  non  anteponerent  vindi&am  fan&itati  &  lu- 
 crum juftitiatj  invidemcsalienx  potentix  non  lxdenti :  fed  volunt  homines  vindictae  cupidi- 
 tate  communes  leges d.fiolvere,  &c.7hucid.  I.  3. 
 
 Sed  &bonijdicetis,  Tunc  in  rebus  humanis ;  Viii  fapientes,  j.ifti,  inculpati Rcf.  Sint  licet 
 
 perhonefti,  fucrintq,  laudabiles, fed  audire  depofcimus,  quot  fine  aut  fueiintnumero, 
 
 llni  s,duo,  tres,— centum  ccrte  numero  diffiniti — At  genus  humanum  non  ex  pauculis  bonis, fed 
 ex  cartcris  omnibus  aeftimari  convenir,  ponderari :  In  toto  enim  pars  eft,  non  tecum  in  parte — 
 Ec  quinam  ifti  funt,  dicite  ?  Philofophi  credo,  qui  fe  efle  folos  fapienifli  rr.es  auturnant— — 
 Nempe  illi  qui  cum  fuis  quotidic  cupiditatibus  pugnant  —  Qui  ne  in  vitia  proritari  faculta- 
 cis  poflinc  alicujui  inftinftu,  patrimonia  &  divitias  fi.giunt ,  nc  caufas  tibi  arTerant  lapfus. 
 Quod  cum  faciunt  &  curam,  apcrtiflime  animas  efle  indicant  labiles,  &  infirmitatc  ad  vitia  pro- 
 clivcs  :  Noftra  autem  fententia,  quod  bonum  natura  eft  ,  neqj  emendari  neqj  corrigi  fe 
 pofcic  :  Immo  ipfum  debet  quid  fit  malum  nefcire,  fi  generis  forma  cujufq;  in  fua  cogitae 
 
 intcgiitate  perftare Qui  hs&atur  animorum  ingenitas  corrigere  pravitates,  is   apcrtifli- 
 
 ire  nxnftrai  imperfeftum  fe  etfe,  quairvis  omni  &  pemcacia  coniendat.  ytrnob.  adv.  Gtnta^ 
 lib.  %.  in  AfUi-^r.  B.b.  Pat.  To.  i,  p.  20. 
 
 A  a  3  CHAP. 
 
1 8*  What  Natural  Light  declareth  of  the  Mercy  of  Cod 
 
 CHAP.  XVII, 
 
 What  Natural  Light  declareth  of  the  Mercy  of  God  to 
 Sinners^  and  of  the  Means  and  Hopes  of  Alans  Re- 
 covery, 
 
 Crcde  mihi  mifcrls  $.  i.T^AOt  with  (landing  all  tkii  for ement toned  fin  and  guilt 
 crleftia  numina  par-  j^j  and  mifiry  o]  man,  and  Juftice  of  God,  Experience 
 
 aunt*  affureth  all  the  Earth,  'that  Great  Mercy  i*  jiill  continued  to 
 
 £    Sr  wemunt.  Xhm*  and  tbat  they  hav€. t0  d°  Wlth  *  M°jl  MerClfld  G°l 
 Qvid.i%de?o/it.  Mens  Lives  are  continued  even  while  they  fin  :  Patience 
 
 endureth  them  :  Time  is  vouchsafed  them  ;  Food  and  ray- 
 
 ment,  and  Friends  and  Habitations,  and  health  and  ealc 
 
 When  Pifo  in  Cicero  and  liberty  is  given  them  :  The  Sun  fendeth  them  its  mo- 
 
 ftctyib  after  ifefum-  vin^  influence,  its  Light,  and  Heat;  The  Earth  fupporteth 
 
 ZZbTThletL  them>  a»d  ^rdeth  th™  fruit  .and  maintenance  and  plea- 
 i.Omnem  naturam  fare  :  The  Clouds  yield  them  raiin  the  Air  breathy  and  the 
 cfle  fui  confervatri-  Sea  it  felf  is  not  unkind,  and  incommodious  to  them.  Beaft?, 
 ccm.  Ncmincm  efle  Birds  and  Fifties,  and  all  inferiour  Creatures  ferve  them  .' 
 qui i  ipfc  fe  odent.  A  j  f  much  more  m  ^  reccjve  from  qq^ 
 s.  Ncmincm  ewe  qui  j  .      .       r  J  .r    '  ,       ~   ,   .    -    .  .  .     , 
 
 quomodo  fe  habeas:,  £•  2.  It  is  therefore  m am] eft  that  God  dealrth  not  with  the 
 nihiL  fua  cenfeat  in-  ftnfull  World  according  to  the  utmoft  rigor  ofjuftice,  nor  pi- 
 tcreDTc:  j.Hominum  nijheth  them  as  much  as  they  dc ferve. 
 
 I  corpore  &  animo  f  y  thefe  Mercies  they  have  forfeited,  and  defer ved  to 
 conftare,   pnmafque  ,       .       .      a    r  .  J 
 
 animi    partes    effe ,  be  deprived  of  them.  .     .     - 
 
 &  fecundas  corporis.  M  0£j.  But  it  is  no  mercy,  which  hardeneth  them  in  fin, 
 4.  Animum  aliquid  «  an(j  enc]eth  in  rnifery:  It  is  rather  a  punifhment  j  as  to 
 agere  fcraper ,  neq ;  Cc  ^jve  coy  water  to  a  man  in  a  Feaver. 
 etemC°nfempiternam  Anfw.\.  If  it  hardened  them  of  its  own  nature,  and  not 
 pofle  pati.  5.  Bona  meerly  by  their  abufe,  and  if  it  ended  in  mi/ery  by  the  de- 
 eflequa  namrascon-  fignment  of  the  Giver  and  the  tendency  of  the  gift,  then 
 veniunc,  ea™<l>  Per:  were  it  as  you  fay,  no  mercy  but  a  Plague.  But  it  is  Mercy 
 duo  genera  eflc^ir-  which  *n  its  nature  and  by  the  Donors  will,  hatharitnels 
 rutum$  1  Naturales ,  and  tendency  to  mens  recovery,  and  to  prevent  their  mife- 
 vi\.  dt>cilicas,  memo- 
 riae ingenium  :  2  Voluntarias  quae  inVoluntate  pofira  magis  proprio  nomine  virtuces  appel- 
 laniur.  7.  in  prima  Clafle  maxime  excellens,  confiderationem  &  cognitionem  cceleftium. 
 8.  Vircutes  autem  voluntatis  efle  prxftantiifiraas.  9.  Et  ita  condudit,  Virtutem  eflfe  maxime 
 cxpetendaro,   This  is  tbefumm  of  the  lib,  j.  de  Finib. 
 
to  Sinners,  and  of  the  Means  and  Hopes,  &c.  1 83 
 
 md  they  arc  commanded  and  intreated  accordingly  to 
 
 :  •,  and  are  warned  oi  the  danger  of  abide. 
 
 "  01).  But  God  knowcth  when  he  givcth  it  them,  that 
 Kthcy  will  fo  abide  it. 
 
 ~n\  Gods  fore-knowledge  or  Omnifcience  is  his  per- 
 il, and  w  ill  \  ue  from  thence  againft  his  Mercy  > 
 His  foreknow  ledge  ( t  mens  lin  and  mifcry  caufith  them  not : 
 What  it  he  foreknew  them  not }  Were  it  any  praifc  to  him 
 to  be  ignorant  ?  And  yet  (he  Mercy  would  be  but  the  fame  ? 
 Ir  \  on  will  not  be  reconciled  to  Cods  waves,  till  he  ceafe  to 
 be  Orrmifcicnt,  or  till  he  prevent  all  the  fin  and  mifery  which 
 reknoweth,  you  will  perifh  in  your  enmity,  and  he 
 will  eafily  juftifie  his  mercy  againft  fuch  accufations. 
 
 "  Oij.  But  God  could  give  men  fo  much  more  grace  as 
 "  to  prevent  mens  fin  and  mifcry  if  he  would. 
 
 Jnfw.Truc :  he  is  not  unable  :  And  To  he  could  make  every 
 clod  a  tree,  and  every  tree  a  beaft,  and  every  bcaft  a  man,  and 
 every  man  an  Angel,as  I  faid  bcforeibut  muit  he  therefore  do  it? 
 
 Here  note,  that  it  rs  one  thing  to  fay  of  any  Funifhment, 
 [  This  is  fo  deierved,  that  God  may  inflict  it  if  he  pleafe, 
 without  Injuftice,  yea  and  thereby  demonftrate  his  Juftice  Q 
 and  another  thing  to  fay  [This  is  fo  due  that  God  muft  or 
 will  inflict  it,  if  he  will  be  juftj  unlefs  a  compenfation  be 
 made  to  Juftice."]  It  is  of  the  firft  fort  that  I  am  now  (peaking  : 
 For  God  may  have  variety  of  times  ,  and  meafures ,  and 
 kinds  of  Pumfhments,  which  he  may  ufe  at  his  own  choice, 
 and  yet  not  leave  the  fin  unpunifhed  finally  :  But  whether 
 he  properly  difpenfe  with  any  Law,  which  is  determinate 
 as  to  the  penalty,  I  am  not  now  tofpeak,  it  being  not  per- 
 tinent to  this  place  and  fubjedr. 
 
 §.  3.  Therefore  God  doth  in  fome  fort  and  me afur f,  -pardon 
 fm  to  the  generality  of  manlqnde ,  while  be  remitteth  feme 
 weafure  of  the  deferved  pmijkment. 
 
 To  remit  or  forgive  the  Punifhment  is  10  far  to  forgive 
 the  fin*,  for  forgivenefs  as  to  execution,  is  but  non  punire 
 proceeding  from  ^ommiferation  or  mercy.  And  it  is  certain 
 by  all  the  M.ny  beitowed  on  them,  that  God  remitteth 
 fomething  of  the  puniihmenr,  which  in  Law  and  Juftice  he 
 might  liitiict.  Though  this  be  not  a  total  pardon,  it  is  not 
 therefore  none  at  all. 
 
 '£.4.  Ibe 
 
_ — ■ 
 
 1 84  ^^'  Natural  Light  dcclareth  of  the  Kkrcj  of  God 
 
 §.  4.  T&?  Goodnefs  of  Gods  Nature,  with  this  univerfal  Ex- 
 perience of  the  Worlds  paffejfetb  all  mens  winds  wixh  this  ap- 
 prehenfion  of  God,  that  he  is  gracious,  Mercifully  Iwg-f ffetbtg^ 
 and  ready  to  forgive  a  capalle  fubjeci ,  upon    terms    confident 
 S        1  vine   ccenas    Wlt^  k^  trut^  an^  honour,  and  the  common  good. 
 ercptaq;  lumina  red-       Its  true,  that  (elf-love  and  (elf-flattery  doth  caufe  men  to 
 dune  t  think  of  the  Mercy  of  God,  as  indulgent  to  their  lulls,  and 
 
 Cum    bene    P«catI  (uitable  to  their  flefhly  deiires^  and  therefore  their  conceits 
 l^fdeToiT'0'  arenone  of  the  meafure  of  his  mercy:  But  yet  it  maybe 
 *   '  perceived,  that  this  forefaid  conception  of  God  as  Merciful) 
 
 and  ready  to  forgive  a  capable  fubjedt,  is  warranted  by  the 
 DHTenfioab  alii*  j  a  fobercft  Reafon,  and  is  not  bred  by  ivci  and  error  :  For  the 
 te  reconciliatio  inci-  wjfe  anc[  better ,  and  lefs  finfull  any  is,  the  more  he  is  in- 
 
 Ea  'taSdm^ui'  cIilled  t0  fuch  thoughtS  0f  God  as  0t   a  Part  of  hls  Per" 
 tempera,  ut  non  ig-  tection. 
 
 norcere  yidearis,  fed       ^  *    <$„  apprehenfion  U  uteres  fed  in  Minkjnde  ly  Gods 
 abfolvercsQuiagra.    y.  .  forgive  one  another. 
 
 Viflimum  pcenar  genus        &    &      *     L J  .  6 
 
 eft,  conrumcliofa  ve-       tor  though  it  doth  not  follow,  that  God  mult  forgive  all 
 nia.  Seme.  that  which  he  bmdeth  us  to  forgive,  for  the  Reafcras  before 
 
 Palchrum  eft  viram  exprefTed  =,  Yet  we  muft  believe,  that  the  Laws  of  God  pro- 
 ^n«cpctcnnftatim.  c£ed  from  that  Wjfdom  and  Goodnefs  which  is  his  Perfecti- 
 on, and  that  they  bear  the  Image  of  them  }  and   that  the 
 obeying  of  them  tendeth  to  form  us  more  to  his  Image  our 
 (elves,  and  to  make  us  Holy  as  he  is  Holy  :  And  therefore 
 that  this  Command  of  God  to  Man,  to  be  mercifu  11  and  for- 
 give, doth  intimate  to  us,  that  mercy  and  forgivenefs  are 
 agreeable  and  pieafing  unto  God. 
 Ncc  ex  templo  ara,       $,6.  God  cannot  c  aft  away  from  his  Love  and  from  Yelici- 
 ncc  ex   humana   na-  ^  any  y^v/  which  truly    loveth  Him  above  all,  and  which  fo 
 
 colTenda  "eft?  in£  r1e*?h  °f  h*  **  >«  t0  tU™  X°  G°d  m  HolmefS  °f  Heart 
 Vbooion,  in  stobso.       an&  Life- 
 
 Here  leemeth  to  arife  before  us  a  confiderable  difficulty. 
 
 That  God  can  finde  in  his  heart  to  damn  one  that  truly 
 Faciliusi^ignofcitur,  ]oveth  him,  and  is  fanctified,  is  incredible  :  Becaufe  1.  then 
 fed  abTrmo iTrcvo.'  Gods  own  Image  mould  be  m  Hell,  and  a  Saint  be  damned, 
 care  moliunrur  ;  eft  2.  Becaufe  then  the  Creature  mould  be  readyerto-iove  God, 
 cnimhumanum  pec-  than  God  to  love  him.  3.  Then  a  Soul  in  Hell  mould' have 
 care ,  fe  belluinum  ^oly  defires,  Prayers,  Praifes,  and  other  ati:s  of  Love.  4.  And 
 ^P'  a  Soul  capable  of  the  glorifying  mercy  of  God,  mould  mi(s 
 v    '  of  it :  This  therefore  is  not  to  be  believed ;  For  God  cannot 
 
 but 
 
to  Sinners^  and  of  the  Ah  an  s  and  Hopes  5cke.  1 85 
 
 bat  tike  coir  .,  that  love  him,  and  bear  his 
 
 Image:  And  thole  will  be  happy  that  God  takcth  compU- 
 .  in. 
 And  yet  on  the  other  fide,  Do  not  the  fins  of : them  that 
 
 love  God,  delervc  death  and  mifcry,  according  to  his  Law  > 
 And  might  he  not  inflict  that  on  men  which  theydefetvc  > 
 Doth  not  Juftice  require puni(hmcnt  on  them,  that  yet  fin  P«n»temio|x 
 
 not  away  the  Love  of  God,  nor  iftate  of  Holme's  >  To  this  g^"^4^ 
 fomc  anlwcr,  that  ah"  thofe  that  confili  with  Love  and  Ho-      ''  T>~ 
 
 linefs,  arc  Venial  fins,  which  de(erve  only  temporal  chamie- 
 ment,  and  not  perpetual  miiery  :  I  rather  anfwer,    i.That  Beams  eft  cui  ?el  in 
 all  iin  conlidered  i»  itfelf,  abftracted  from  the  Caufe  which  fcnea.te  coacigeric, 
 counterballanceth  it,  and  procureth  pardoning  mercy,  doth  ut  ^pcntiamjvera.^- 
 deferve  perpetual  miferyi  and  therefore  Co  do  the  fins  of  the  yoTi°npcir,  &fi^1 
 Belt  in  themfelves  confidered :  But  that  Grace  which  caufeth 
 their  Sanctifkation,  and  their  Love  to  God,  doth  conjunctly  %™j  Cato's  fpeeeb  in 
 caufe  the  pardon  of  their  finsj  Co  that  God  will  not  deal  C^^?H'f^ 
 with  fuch  as  in  rigour  they  deferve.     2.  And  if  the  fin  of  ^  Z'^'cfvJiol 
 any  that  Love  God,  fhould  provoke  him  to  can  them  into  u  the  feed  tf  virtue  \ 
 Hell ,  it  followeth  not ,  that  one  that  loveth  God  in  fenfu  and  b&w  every  thing 
 comfofito,  mould  be  damned  :  Fcr  God  hath  an  Order  in  his  -t*fE?ijJ.ilP-  bnrt 
 Punifhments:  And  fan  he  would  withdraw  his  Grace  from  m***?™™** 
 fuch  a  one,  and  leave  him  to  himfelf  \  and  then  he  will  no 
 longer  Love  God  5  and  fo  it  is  not  a  Lover  of  God  that  would 
 be  damned. 
 
 £.7.  The  ftnfull  Worlds  not  fo  farr  for  fake  n  of  God,  as  to 
 be  find  up  under  defter at  ion ,  and  utter  impoffilility  of  recovery 
 and  falvation. 
 
 For  if  that  were  fo,  they  were  not  in  Via,  or  under  an 
 obligation  to  ufe  any  means,  or  accept  of  any  mercy,  in  or- 
 der to  their  recovery,  nor  could  they  rationally  do  it,  or  be 
 perfwaded  to  it.  There  is  no  means  to  be  ufed  where  there  is 
 no  end  to  be  attained,  and  no  hope  of  fuccefs. 
 
 £.  8.   The  light  of  Nature,  and  the  for ef aid  dealings  of  God  Sceleium  fi  bene  pat- 
 With  men,  continuing  them  under  hU  Government  in  Via,  and  nltet,  cradenda  cupi- 
 "  manifold  mercies,  help  and  means,  do  generally  perfwade  the  dini->  prava  funt  clc- 
 Consciences  of  men  that  there  are  certain  Duties  required  of  mcfua»  H°r- 
 them,  and  certain  Means  to  U  ufed  by  them,  in  order  to  pro- 
 cure their  recovery  and  falvation,  and  to  fcafe  the  mifery  de- 
 ferved. 
 
 Bb  He 
 
1 86  What  'Natural  Light  declareth  of  the  Mercy  of  God 
 
 He  that  (hall  deny  this,  will  turn  the  Earth  into  a  Hell: 
 he  will  teach  men  to  forbear  all  means  and  duties  which  tend 
 to  their  converfion,    pardon  and  falvacion,  and  to    juflifie 
 themfclvesin  it,and  defperately  give  over  all  Religion,  and 
 begin  the  horrours  and  language  of  the  damned. 
 Omnibus  natura  de-        <>-  9-  The  very  command  of  God  to  ufe  his  appointed  means 
 lis  fundimenta  fe-  for  mens  recovery,  doth  imply  that  it  Jhallnot  be  in  vain,  and 
 menquc     vinuiuna.  doth  not  only  fljew  a  p'ffibilriy,  but  fo great  a  hopefulness  of  the 
 Sev.ep,  no.  fuccefl  to  the  oledtent,  as  "  y  encourage  them  cheerfully  to  un- 
 
 dertake it,  and  carry  it  t  r    ^h.    . 
 
 No  man  that ;  I  merciful,  will  appoint  his  fubjeel: 
 
 a  courfe  of  means  to  •     ^ed,  for  a  thing  inapoflible  to  be  got : 
 
 or  will  fay,  1  ,<  £  all  thy  life  for  it,  but  thou  (halt  be 
 
 never  the  ne*  .noudo.    IffuchanQmnifcient  Phyfi- 
 
 cian  do  but  bid  me  ,<iefuch  means  for  my  cure  and  health,  I 
 
 may  take  his :  mr.s  a  for  half  a  promife,  if  I  obey. 
 
 Hom'.nss    ad    Dcas       #•  lO.Corfcience doth  bear  witnefs  againji  impenitent  ftnners, 
 
 nulla  re  propius  ac-  that  the  caufe  of  their  Cm,  and  the  hinder ance  of  their  recovery 
 
 cedunc,   quam  falu-  U  inthemfelvs\  and  that  God  is  not  unwilling  to  forgive  and 
 
 rem  hominibus  dan-  fave  xbem,  if  they  were  but  meet  for  forgivenefl  and  fahation. 
 
 do.  Nihil  Kabet  for-      £yen  nQW  mens  C0llfcicnccs  take  God's  part  againft  them- 
 
 polfir  j^nrc^natura  felves,  and  tell  them,  that  the  Infinite  Good,  that  communi- 
 
 melius  quamut  ve-  cateth  all  the  Goodnefs  to  the  creature,  which  it  hath,  is  not 
 
 lie,  fervare.  Cu.po  fo  likely  to  be  the  caufe  of  fo  odious  a  thing  as  fin,  nor  of 
 
 Nod 'ia   eccati  ini-  mans  deUTU&ion  as  ne  nim^f-     If  I  ^e  a  Sheep  lie  torn  in 
 
 t\vwlt\ws*$cn!  "  the  high-way,  I  will  fooner  fufped:  the  Wolf  than  a  Lamb 
 
 Saith  Epiaetus,  as  to  be  the  caufe,  if  I  fee  them  both  ftand  by:  and  if  I  fee  a 
 
 ow  Parents  deliver  us  child  drown'd  in  fc aiding  water,  I  will  fooner  fufpecftthat 
 
 Vmrf^follddt  hefellln  bY  folIy  andheedlefnefshimfelf,  than  that  his  Mo- 
 
 livewhu*  to   §»r  t her  wilfully  caft  him  in.  Is  not  filly  naughty  man  much  liker 
 
 confaenccs  ,    whtfe  to  be  the  caufe  of  fin  and  mifery,  than  the  wile  and  gracious 
 
 'nurture  it  not  to  be  God  >    Much  more  hereafter  will  the  finners  confaence  jV 
 
 tmtmaed.  ftitie  God- 
 
 tf .  i  i.Godbath  planted  in  the  common  nature  of  mankind  an 
 infefaralh  inclination  to  Truth  as  Truth,  and  to  Good  as 
 Good,  and  a  Love  to  themfelves,  and  a  defire  to  be  happy, 
 and  a  lorhnefs  to  be  miferable  i  together  with  fome  reverence 
 and  honour  of  God,  (till they  have  extinguished  the  belief  of 
 bit  being)  and  a  hatred  andhoxxovu  of  the  Devil,  (  while  they 
 believe  be  is)  ;  All  which  are  a  fit  St  ockjo  plant  Reforming- 
 truths 
 
to  Sinners 9  and  of  the  Mean*  andllo[cs^  c\  1 87 
 
 truths  in,  and  Frkcifiet  fit  to  be  imftovtlfct  mens  conver-  J^^co  ^"^ 
 
 fon,  and  the  excitation  and  improvement  of  them,  k  mt.ch   of  "^  on 
 
 that  recovering  w**%  si  modocttlcune  pi- 
 
 $.  12.  Frequent  and  deep  confederation  being  a  great  means  ticmem     commodec 
 of  warn  recovery 9  ( by  imfrovnigthe  truth  which  he  confidereth,  JU'cm./L^.fp.i. 
 tindrejhrwgReafcntothtjhrone)  it  is  agreat  advan tags  to  ^^^SSu^ 
 man  that  he  is  naturally  aReafomng  and  'thought ji  I  creature  t  Crii  mifer :   craxiQi 
 bifJnteUeabeingpropen'fe  to  aftivity 'and  knowledge,  fine    adverfarlo    vi- 
 
 £.13.  And  it  is  his  great  advantage  ^that  his  frequent  and  t«m  :  Opus  eft  tdfui 
 great  aiflidions  have  a  great  tendency  to  awake  his  Reafon  to  not  c,a™  f^1!"**}" 
 ccnfideration.andto  Lrmgittothe  heart,  andmake  it  effectual     poffic  dot  ni?  tea! 
 
 And  confequently  that  God  c'afteth  usintofuch  a  Sea  and  tandod.dicic.  sct.de 
 wilderncfs  of  troubles,  that  we  fhould  have  thefe  quickening  pro. 
 Monitors  dill  at  hand.  No"   •«•«•    ^iis 
 
 >.  14.  ifof  rt  *  W;  ffMr  *A**r*ge  £r  *i*  ra»«ift  ^Jft^t 
 that  Vanity  tffld  Vexation  are  fo  legibly  written  on  all  things  rum  varittatc  hi- 
 here  below  y  and  that  fru (Irate d  expectations,  and  unfatitfied  aantur;  fed  eflc  ar. 
 minds,  and  the  fore-knowledge  of the  end  of all,  and  bodily  pains  canas  ctuftt,  8rc. 
 which  findneeafe,  with  multitudes  of  titter  experiences,  do  fo  Maeroy.l.i.satm^ 
 abundantly  help  him  to  efcape  the  fnare  (the  love  )  of  pre  ^Jgjfc^ 
 fent  things.  ferendam 
 
 For  all  men  that  penfh  are  condemned  for  loving  the  Si  ftctfa*  oc^lo,  ma- 
 creature  above  the  Creator:   and  therefore  fuch  a  world,  J^r» ad  cumin* 
 
 which  appearcth  fo  evidently  to  be  vain,  and  empty,  and  de-  *  Q^^ie  ,ror;_ 
 ceitful,  and  vexatious,  and^vhichall  men  know  will  turn  mur,  qopcidie  cnim 
 them  off  at  laft  with  as  littk  comfort,  as  if  they  had  never  fecn  demitut  a.'iqua  pan 
 a  day  of  pleafure  in  it  s  I  fay,  fuch  a  world,  one  would  think,  Vlt*  •'  &  tl  nc  quoquc 
 mould  give  us  an  antidote  againft  its  own  deceit,  and  fcffici-  ^ref^  „u$ncV|? 
 ently  wean  us  from  its  inordinate  love.  At  leaft  this  is  a  very  fum  ^cm  ^g\^l 
 great  advantage.  dem,  cum  ir.orte  d:- 
 
 5^.  15.  Jr  U  alfo  a  common  and  great  advantage  for  man's  vidimus.  Stn.e0.14. 
 
 recovery,  that  his  life  here  is  fojhon,  and  hit  death  fo  certain,  n'™brt^1  homi" 
 
 •  at  that  reafon  muft  needs  tell  him,  that  the  pleafure  s  of  fnare  pjjnui/md^  W* 
 
 alfofhort,  andthat  he  Jhov Id  always  live  as  parting  with  this  Nihil  xquecibi  pro- 
 
 world,  andready  to  enter  into  another.  ficicc  ad  ccmperimi- 
 
 Thette/W<eJ?  of  things  maketh  them  to  work  on  the  mind  an\°«nium  rcrunn, 
 of  man  the  more  powerfully:  dijlant  things,  though  fure  and  %™£$™\,™% 
 great,  do  hardly  awaken  the  mind  to  their  reception  and  hujusincerti.  Quic- 
 due  consideration.  If  men  lived  600  or  1000  years  in  the  $iid  facis  refpicead 
 world,  itwereno  wonder  if  covctoufneft,  and  carnality,  and  »«&««£«. £.*5« 
 
 Bb  2  fecunty 
 
1 88  What  Natural  Light  declareth  of  the  Mercy  of  God 
 
 feo.irity  made  them  like  Devils,  and  worfe  than  wild  beads 
 
 to  one  another :    But  when  men  cannot  chufe  but  know,  that 
 
 they  mud  certainly  and  fliortly  fee  the  end  of  all  that  ever 
 
 this  world  wjII  do  for  them,  and  are  never  fure  of  another 
 
 hour  y  this  is  fo  great  a  help  to  fbber  conlideration,  and  con- 
 
 veriion,  that  it  mult  be  monftrous  (lupidity  andbrutifhnefs 
 
 that  mult  overcome  it. 
 
 Magna  pars  peccato-       $.  16.lt  is  alfoa  great  advantage  for  man's  converfion,  that 
 
 StTt^adftl^  «JithemrIdr™e*^  Godtokim,  and  every  thing  telletb  him 
 
 what  thenmiyih'c  pre-  °f  thrower,  and  Wifdom,  and  Goodnefi,   and  Love  of  God  i 
 
 fence  of  Go. ( do?         and  of  hit  confiant  Pre fence  ;    and  fo  Jheweth  him  an  ob\e& 
 
 Clemens      Akxand.  which  fhould  as  eafily    over -power    all  fenfual  objects,  which 
 
 yvnpofitiveinuytba.t  would feduce  his  foul,  as  a  mountain  mil  weigh  down  a  feather 
 
 $£?&?$&   Thou§h  we  fee  not  God> ( which  would  fure  put  an  end 
 
 Htdtbent  who  obtfd  t0  the  controver fie  whether  we  mould  be  fenfual  or  holy  ) 
 it.  yet  while  we  have'  a  glafs  as  big  as  all  the  world,  which  doth 
 
 Tunc  eft  confumma-  continually  reprefent  him  to  us,  one  would  think  that  no 
 ra,Pian?onfblum  dc-  re^onablc  creature  mould  fo  much  over-look  him,  as  to  be 
 kcunc,  fed  etiam  carried  from  him  with  the  trifles  of  this  world. 
 placenc:  &  definic  $.  17.  Men  that  have  not  only  tbeforefaid  obligations,  to 
 efle  remedio  locust  Holinefs,Juftice  and  Sobriety  in  their  natures,  but  alfo  all  thefe 
 ubi  qr.z  fueranc  vi-  Hopes,  and 'Helps,  and  Means  of  their  recovery  from  fin  UGodL 
 na,      mores      hunt.        j    \  r   n  11        i  •  21      r  •  ,A      ,   ? 
 
 Sen.  Trov  and  yet  fruft rate  all,  and  continue  in  ungodlinefs,  unrighteoufneft, 
 
 Ac  morbi  *  pcmic'iofi-  or  intemperance,  impenitent ly  to  the  end,  are  utterly  deftitute 
 
 crcs   plurefcjue  Tunc  of  all  juft  excufe^  why  God  fhould  not  punifh  them  with  endlefi 
 
 animi  quam    corpo-  wifery :  which  is  the  cafe  of  all  that  per  ifh. 
 
 ro^baTPo?ft  Vut       *'  l8'  M  menjhall  be  judged  by  the  Law  which  was  given 
 
 m   medcri    animus  them  of  God  to  live  by. 
 
 non  poffitj  cum  ip'e       For  it  is  the  fame  Law,  which  is,  Regula  Officii  &  Judicii : 
 
 medkinam    corporis  God  will  not  condemn  men  for  not  believing  a  truth,  which 
 
 animus     invenent  ?  mediately  or  immediately  was  never  revealed  to  them,  and 
 
 cor^eVcur"i  paf-  wnich  tnev  had  no  means  to  know:    nor  for  not  obeying  a 
 
 fi  fane,  non  continuo  Law  which  was  never  promulgated  to  them,  nor  they  could 
 
 convalefcant :  Animi  not  come  to  be  acquainted  with:  Phyfical  impoflibilitiesare 
 
 astern  qui  fe  fanaii  not  the  matter  of  crimes,  or  of  condemnation. 
 
 volucrinr,     praecep-       ^  Jf        peYfons    are  brought  by  thefe  means  alone  to 
 
 tuque  iap-cnium  pa-      /  ^      c-       11     c  n  1      ■*  u         1  •  . 
 
 r  crinr  fins  ulla'du-  repent  v.nL  eigne  dly  0]  an  ungodly,  uncharitable  and  intemperate 
 
 bitatione  Vanencur.  life,  andtolove  God  unf eigne  dly  as  their  God,  above  all;  and  to 
 
 Oc-  TttfcuU  I.  3.  p.  live  a  holy,  obedient  life :   God  will  not  condemn  fuch  per  fens, 
 
 z7o.  though  they  want,  dfvper natural  Revelation  of  hit  will.  (As  I 
 
 jhewedbefore$,6.)  $.  20.  When 
 
to  tinner r9  and  of  the  Means  and  Hopes,  &c.  I  2  9 
 
 £.20.  J/  nersftandat  many  degrees  distant  from  Cod  Sunt  cnim    ingeni;* 
 
 and  a  botylife,  andmercy  muld draw  then  nearer  him  by  de-  ^J™™  JH? 
 
 grees,  tbey  tbat  have belf  and  mercy  fvffiaent  initio genere,  to  icfccrc  ilcc.Cr,  ipfa 
 
 have  drawn  tbem  nearer  God^  and  refufedto  obey  /t,  do  forfeit  no  idbcattoi  vicara 
 
 the  further  help  of  werey^  and  way  jufiiy  fcrifl)  and  be  forsaken  Datura     pcrduccret. 
 
 £y  kiwi  though  their  help  was  not  immediately  fuKcient  to  all  Nuncautemfimultc 
 
 i     c    a      j  fjj       i     /  ./  /        J  editi  luiiv;s  in  luccm, 
 
 the  further  deuces  oj  duty  which  they  tvere  to  do.  in    orrm     coni;n.u 
 
 Thefc  things  as  clear  ill  their  proper  light,  I  ftand  not  to  gravitate   fcrfamur, 
 
 prove,  becaule  I  would  not  be  unneceflanly  tedious  to  the  &c  cic  5.  Tafcul. 
 
 RPa(J-r  •   N.V.ThatnhenPbi- 
 
 1  lofoybcrs  fay  ,71m  all 
 
 is  good    which  Na- 
 
 Andfo  much  of  G  ODLINE  S  S,  or  Religion.        c,urc  ceachcch,  &c: 
 as  'revealed  by  Natural  Light.  &/'  t?JHl 
 
 tonftimion      of    the 
 Ob']. "  But  all  Heathens  and  Infidels  find  not  all  this  in  Soiil>  which  tbe)  *• 
 » the  Book  of  Nature,  which  you  fay  is  there.  fe*^ 
 
 Anfff.  I  fpeak  not  of  what  men  do  fee ^  but  what  they  may 
 fee^  if  they  will  improve  their  Reafon.  All  this  is  undeniably 
 legible  in  the  Book  of  Nature  •>  but  the  infant,  the  ideot,  the 
 illiterate,  the  fcholar,  the  fmatterer,  the  Dodtor,  the  coniide- 
 rate,  the  inconfiderate,  the  fenfual,the  blinded,  and  the  willing 
 diligent  enquirer  do  not  equally  fee  and  read  that  which  is 
 written  in  the  fame  characters  to  all. 
 
 Bb  3  PART 
 
PART     IL 
 
 OfCBKlSTUNin 
 
 ?iatural  Revelation, 
 
 *;i 
 
 CHAP.    I. 
 
 Of  the  great  need  of  a  clearer  Lights  or  fuller 
 Revelation  oft  he  WillofGod^  than  all  that 
 hath  been  opened  before. 
 
 HILST  I  refolved  upon  a  deep  and  faithful 
 (earch  into  the  grounds  of  all  Religion,  and 
 a  review  and  trial  of  all  that  I  had  my  (elf 
 believed,  I  thought  meet  firft  to  pafs  by 
 fiYfons,  and  (hut  up  my  Bookj^  and  with 
 retired  Keafon  to  read  the  Bo^of  Nature 
 only  :  and  what  I  have  there  found,  Ihavejuftly  told  you 
 in  the  former  Tart  •->  purpofely  omitting  all  that  might  be 
 controverted  by  any  considerable  fober  reafon,  that  I  might 
 neither  flop  my  felf  nor  my  Reader  in  the  way  >  and  that  I 
 might  not  deceive  my  felf  with  phufible  conferences  ofun- 
 found  or  queitionable  antecedents  >  nor  difcourage  my  Reader 
 by  the  eaftmg  of  fome  doubtful  paffages.in  his  way,  which 
 
 might 
 
1 52  Of  the  great  need  of  a  clearer  Light 9  w  /a/Zer  Revelation 
 
 might  tempt  him  to  queitionall  the  red.   For  I  know  what 
 
 a  deal  of  handfome  ftrudture  may  fall  through  the  falfnefs  of 
 
 fome  one  of  the  fupports,  which  ilemed  toftand  a  great  way 
 
 out  of  light :  And  I  have  been  wearied  my  felf,  with  fubtil 
 
 difcourfes  of  learned  men,  who  in  a  long  feries  oiJLrgo*s  have 
 
 thought,  that  tUey  have  left  allfure  behind  them,  when  a  few 
 
 falfe  fuppofitions  were  the  life  of  all.    And  I  know  that  he 
 
 who  interpofeth  any  doubtful  things,  doth  raife  a  diffidence 
 
 in  the  Reader's  mind,  which  maketh  him  fufpedt  that  the 
 
 ground  he  ftandeth  on  is  not  firm,  an3  whether  all  that  he 
 
 Nul|us    uneuam    a  readeth  be  not  meer  uncertain  things.    Therefore  leaving 
 
 mortali  femine  vir  things  controvertablefor  a  fitter  place  and  time,  I  have  thus 
 
 abfolute  bonus  nafee.  far  taken  up  fo  much  as  is  plain  and  fure,    (which  I  find  of 
 
 tur\?!f  r^'-/*!2, ,    more  importance  and  ufefulnefs  to  my  own  information  and 
 Truth  delivered  by  (he         c        f.         .  r  .    r         ,    ]       ..,  , 
 
 halves,  mil  be  lamely  confirmation,  than  any  ot  thole  controvertible  points  would 
 
 praftifed.    Idco  pec-  be,  if  I  could  never  fo  certainly  determine  them. 
 camus,quia  de  parti-       And  new  having  perufed  the  Book  of  Nature,  I  fhall  caft 
 busvitxomfies  deli-  up  t[ie   account    and  try  what  is  yet  wanting,   and  look 
 beramustdecotonc-     ,r       1   .  t  •  c     1        •     <l  ij  in       1 
 
 mo  delibcrat.  Sen.  a"roa<i  int0  the  °Pinions  of  others  in  the  world,  and  fearch 
 whence  that  which  is  yet  wanting  may  be  raoft  fully,  and. 
 fafely,and  certainly  fupplied. 
 
 f.i.And  firft,  when  I  look^throughout  the  world,  I  find, 
 that  though  all  the  evidence  aforefaid  for  the  neceflity  of  a  holy 
 virtuous  life,  be  unqueftionable  in  natura  rerum,  yet  woft  of  the 
 mrldobferveit  not,  or  difc em  hut  little  of  it,  nor  much  regard 
 the  light  without;  or  the  fecret  witnefs  of  their  confeiences 
 within*  , 
 
 Natural  light  or  evidence  is  Co  unfuccefiful  in  the  world, 
 that  it  loudly  telleth  us,  fomething  is  yet  wanting,  what  ever 
 it  is.  We  can  difcern  what  it  is  which  is  neceffary  to  man's 
 happinefs  :  but  we  can  hardly  difcern  whether  de  fatto  any 
 considerable  number  (  at  beft  )  do  by  the  teaching  of  nature 
 alone  attain  it.  When  we  enquire  into  the  Writings  of  the 
 beft  of  the  Philofophers,  we  find  fo  little  evidence  of  real 
 holinefs,  that  is,  of  the  forefaid  Kefignation,  Subje&ion,  and 
 Love  to  God  as  God^  that  it  leaveth  us  much  in  doubt  whether 
 indeed  they  were  holy  themfelves  or  not,  and  whether  they 
 made  the  Knowledge,  Love,  Obedience  and  Praife  oMSod, 
 the  end  and  bufinefs  of  their  lives.  However,  there  is  too 
 great  evidence,  that  the  world  lieth  in  darknefs  and  wicked- 
 ness, 
 
of  ike  WiUofGocl^  than  alltl.it  hath  been  opened  before.  193 
 
 .re  there  is  no  more  than  natural  light. 
 I,  I  find  therefore  that  the 
 
 end?  called?  v  j  Nature?  it 
 
 Uffichlty?to  I  no  fuperna- 
 
 :gible  in  Nature,  which  I  have  thence 
 
 cribeJi  yet  irl  had  not  had'another  Teacher,  I  know 
 
 not  v  -  found  it  there.   Nature  is  now 
 
 hard  book:  wheirl  have  learnt  it  by  my  Teachers  help, 
 
 I  can  tell  partly  w  hat  is  there  :  but  at  the  rirft  perufal,  I  could 
 
 not  uiukritand  it.  It  requireth  a  great  deal  ot  tithe?  and  (iudy? 
 
 and  help  to  underftand  that,  which  when  we  do  underftand  it, 
 
 is  as  plain  to  us  as  the  high-\ . 
 
 £..3.  Thence  it  mi  ft  needs  follow?  that  it  will  be  hut  few  that  what  difficulties   the 
 
 ,::tain  to  underftand  the  neceffkry  parts  of  the  Law  of  wiM   Heathens  find 
 
 ,  lv  that  means  done  ?  and  the  multitude  will  be  ***"  Gf>  ****** 
 
 --..,.  the  meted,    and  af- 
 
 in  darkle fsjhll.  flitting  the  good.  And 
 
 The  common  people  have  not  kifure  for  fo  deep  and  long  how  dx\  were  tbey 
 a  lcarch  into  nature,  as  a  tew  Philofophers  made;,  nor  are  about  the  life  to  come* 
 they  difpofed  to  it.     And  though  reafon  obligeth  them,  in  fo  T^rr^ored     s*ncca>i 
 neceflary  a  cafe,  to  break  through  all  difficulties,  they  have  ™'Ja phoenix, 
 not  fo  full  ufe  of  their  reafon  as  to  do  it.  Sine  doftrina  liquid 
 
 Obj.But  as  Cbrijiian  Teachers  doinftrutl  the  prep! in  that  bene  dickur,    adju- 
 
 they cannot  have  lei  fur  e  to  fearcb  out  themfh-es  ?  f  why  Tante  najpa>  tamen 
 
 may  not  Fhilofophers,  who  have  le  if  re  for  the  fear ch,  in'lruh  ^pcr%mmm   eft 
 
 the  people  quickly,  who  have  not  leifure  to  find  out  the  truth  non  poceft.  cic.de  Or. 
 
 without   hlftrv.luoii.  Etfi  ingeniis  magnis 
 
 Anfw.  Much  might  be  done,  if  all  men  did  their  be  ft :  Pr^iri  quidam,  di- 
 But,  1.  The  difficulty  is  fuch,  that  the  learned  themfelves  are  "0nnc,cS 
 lamentably  lmperftd  and  unfatisrTd,  (as  I  (hall farther  (hew.)  arj  tamcn  du" "crti"" 
 2.  Though  the  vulgar  cannot  fearchout  the  truth  without  or  eft  quam  natura. 
 help,  yet  is  it  neceflary  that  lyhelp  they  come  to  lee  with  AIilld  enim  eft  poc- 
 their  own  eyes,  and  reft  not  in  a  humane  belief  alone  •,  eipe-  f*™'11  mor^.  ,verba 
 cially  when  their  Teachers  are  of  fo  many  minds,  that  they  qL3ed:ci  racione  & 
 know  not  which  of  them  to  believe.  To  learn  the  truth  in  aircediftingucrc.  tie. 
 its  proper  evidence,  is  very  hard  to  them  that  have  no  more  ^  fin*  ** 
 than  the  light  of  nature. 
 
 Obj.  But  what  difficulty  is  there  in  thefefew  precepts,  that 
 all  men  may  net  eafily  learn  them  ?  [_  jhou  (halt  love  God 
 above  ally  and  repent  of  fin?  and  fet  thy    heart  upon  the 
 
 Cc  Life 
 
194  Of  the  great  need  of  a  clearer  Light  3  or  fuller  Revelation 
 
 ten  may  perceive  the  Life    to  come,   and  love  thy  neighbour  as  thy  J 'elf ',   &c. 
 cealhhnsi  graulUdj  tor      4nf*>.  There   is  no  difficulty  in  learning   thefe  words : 
 
 Co«aCc!^  I'There  isSrcat  drfficulcy  in  learnin8  t0  ™<Mtand 
 
 Dcor.  3.  p3g.  I09'  tnefenfe,  and  certain  truth  of  that  which  is  contained  in 
 Num  qujs  qaod  bo-  them.  To  know  what  God  is,  To  tar  as  is  rtecelTary  to  bur 
 nusvir  eikt,  gratis  obedience  and  love,  and  to  know  what  it  is  in  him  which  is 
 ^quofd.veT""^  foamiabIe>  and  to  know  that  there  ^is  a  Lite  to  come,  and 
 honoratus,1  quod1  in-  what  it  is,  and  to  know  what  is  Cod's  will,  and  fo  what  is 
 columis.  Jovemque  duty,  and  what  is  the  tin  which  we  mult  repent  oft  thefe 
 Optimum  Maximum  are  more  difficult.  Generals  are  foon  named*,  but  it  is  apar- 
 rton  quod'no^'11^3  tkular  undeifta"dinS  which  1S  necdTaiT  t0  pradtice.  2.  And 
 remperatos"°fapient°es  lt  is  nard  t0  ^ec  tnat  certaintY  and  attractive  Goodnefs  in 
 efficiar,  fed  quod  fal-  thefe  things,  as  may  draw  the  mind  to  the  practical  era- 
 tos,  incolumcsjopa-  bracements  of  them,  from  the  love  of  other  things.     Anob- 
 
 t°!i-  '     f°Piofos-  fcure  doubtful  wavering  appreheniion,  is  not  ftrong  enough 
 — Judicium  hoc  om-        ■,  i    t     ^       Jrc 
 
 niummortalium,for-  to  change  the  heart  and  hte. 
 
 tunam  a  Deo  peten-  $.  4.  Thefe  difficulties  in  the  meer  natural  way  of  Revelation, 
 dam,  a  feipfo  fu-  will  fill  the  learned  world  with  controverfies  :  and  thofe  contro- 
 mendam  efle  fapien-  verjfes  will  Weed  and  feed  content  ions ,  and  eat  out  the  heart  of 
 tura*  frafiical  godlinefs,  andmakg  all  Religion  feem  an  uncertain  or 
 
 unneceffary  thing. 
 
 This  is  undoubtedly  proved,  1 .  In  the  reafon  of  the  thing. 
 2.  And  in  all  the  worlds  experience:  fo  numerous  were  the 
 controverfies  among  Philofbphers,  fo  various  their  Sects,  Co 
 common  their  contentions,  that  the  world  defpifed  them, 
 and  all  Religion  for  their  fakes,  andlook'don  mod  of  them 
 but  as  Mountebanks,  that  fet  up  for  gain,  or  to  get  Difciples, 
 or  to  fhew  their  wit :  Practical  piety  died  in  their  hands. 
 
 Obj.  This  is  aconfequent  not  to  he  avoided,  becaufe  no  way 
 hath  fo  refolved  difficulties,  as  to  put  an  end  to  controverfies  and 
 feds. 
 
 Anfw.  Certainly  cleamefl  is  more  deferable  than  obfeurity, 
 and  concord  ,and  unity  than  divifion  ••>  Therefore  it  concemeth 
 #  us  to  enquire  how  this  mifchief  may  be  amended,  which  is  it 
 
 that  I  am  now  about. 
 
 £.  5.  Thefe  difficulties  alfo  make  it  fo  long  a  work^  to  learn 
 Co£s  will  by  the  light  of  Nature  only,  that  the  time  of  their 
 youth,  andoft  0}  their  lives,  is  (lift  away,  before  men  can  come 
 to  kpow  why  they  lived. 
 
 It  is  true,  that  it  is  their  own  fault  that  caufeth  all  thefe 
 
 inconveniencies ; 
 
of  the  Will  of  God,  t&**  all  that  hath  lecti  opened  he  fort  195 
 
 s:  but  in  ir  difcafe  dothnccd  Pan  sn*c'r 
 
 is  held  upon  u  conftant  uncertainty,  an  mis  fore    '  ;,bu$     opii 
 
 r:  and  need  of  precepts  bufque  deprayath  fie 
 
 fo  plain  asma)  be  irnt,  that  wc  may  tic  reftinguimug lit  nur- 
 
 OtfD  call  us  td  an  account.    I  confefs  ?^ca7T -N™~ 
 
 that  what  I  have  tranicribed  from  nature  is  ver)  plain  there,  autcrll  (imulaiquee- 
 
 to  one  that  already  undcrftandeth  it :    but  whether  the  dif-  ditiin  luccm  &  fuf- 
 
 blindikfs  of   the  world  do  not  need   yet  fomething  <*  j*i  fumus,  in  omni 
 
 ill  continue      pravitarc 
 
 plainer,  let  experience  detcrmiiK.  wfanmr>  ^ 
 
 5s.  6.  Jwt  nwei  1  uffictcnt  [or  a  found  unaerjtanding  cum  ia$c  nutrici  cr- 
 
 andwill,  is  not  fuficient  to  a  darjqttd  difeafedwind  and  heart,  rorcm  fuxiflc  vidca- 
 
 /ifdb  ft experience  tell:  tb  us  is  found  throughout  the  world.  m-:r :   cumveropa- 
 
 To  true  reafon  which  is  at  liberty,  and.  not  enthralled  le™ibus  .r_cdditI>  de- 
 
 l      r    r    1  1  i_     i-    1         r  u^  u  jnde  magiftris  tradi- 
 
 by  ieniuality  and  error,  the  light  ot  nature  m'ght  nave  a   tiTumus  nunitiva- 
 
 fufficiency  to  lead  men  up  to  the  love  of  God,  and  a  life  ot  His  imbuirour  errori- 
 
 holinefi  :    Bat  experience   telleth  us,  that  the  reafon  of  the  bus,  uz  vanitari  vc- 
 
 world  is  darkned,  and  captivated  by  fenfuality,  and  that  few  Jj«**  oplnioni  con- 
 1,    !•  *  i_  ■  ri-  Ai/u  j   nrmataj   natura   ipfa 
 
 men  can  welluie  their  own  Uculties.     And  iuch  eyes  need  ctHt.cic.t.Titfcl 
 
 ipedades,  fuch  cripks  need  crutches-,  yea,  fuch  difeaies  call  Multis  fignis  natura 
 for  a  Phyilcian.  Prove  once  that  the  world  is  not  dtfeafed,  and  dcclarat  quid  vclit : 
 then  we  will  confefs  that  their  natural  food  may  feive  the  -obfurdefcimus    ta- 
 •  1  1         1  m     r»  1  men  neicioquo  mo- 
 
 turn,  without  any  other  diet   or  Pny  hck.  do,  nee  ea  ouar  ab  ca 
 
 £.  j.  When  I  have  by  natural  Reafon  filenced  all  mydtttbts  movemur    audimus. 
 alout  the  Life  to  come,  1  yet  find  in  my  [elf  an  unccutb  unfatis-  Cic.Lxl 
 factory  kjnd  ofapprehenfion  of  my future fiat e,  till!  looh^  to  f>-  Si  ta!es.  "os    »«u- 
 pernatural  evidence  :   which  J  'perceive  is  fron  a  double  caufe.  rar  Scnui(rec>  «  ca:n 
 
 n  r  n       ;•      n    a  i  !r    ■       i  r     1  ,       1        r  U'Wm  intUCr>,   &  pcr- 
 
 i.Becaufe  a Sov.l in fl?fi.\  rvouldfain  have  fuch  apprehenfwn  of  fp;cerej  ^  '  0rni_ 
 participateth  of  fenfe.  2.  And  re?  are  jo  confeious  of  our  igno-  ma  duce  curium  ritac 
 ranee,  that  we  are  apt  jiill  to  fufiecl  our  own  under jiandtng?,  confxerc  poflcrous  : 
 even  when  we  have  nothing  to  [y  againft  the  conclufion.  haud  cffec  fane  cuo* 
 
 What  I  have  (aid  m  die  firfl  part  ofthis  Book,  doth  fo  Tt*LnZll 
 fully  latisrre  my  Reafon,  as  that  I  have  nothing  to  fay  againft  rcrctcum  natura  fuf- 
 it,  wThich  I  cannot  eafily  difcern  to  be  unfound  :  and  yet  tor  ficcrct.    Nunc  veto, 
 all  that,  when  I  think  of  another  world,  by  the  help  ofthis  &c<  ^c.^.Tufc. 
 natural  light  alone,  I  am  rather  mazedtlw  fittfdi  and  gSSSgS* 
 am  ready  to  think,  |_  All  this  ieemcth  true,  and  I  have  no-  arte,  non    vincicur. 
 thing  of  weight  to  fay  againft  it;,  but  alas  how  poor  and  un-  St«. 
 certain  a  thing  is  man's  underftanding!   how  many  are  de- 
 ceived in  things  that  feem  as  undeniable  to  them  !    How 
 
 Cc  2  know 
 
1 96  Of  the  great  need  of  a  clearer  Light,  or  fuller  Revelation 
 
 know  I  what  one  particular  may  be  unfcen  by  me,  which 
 would  change  my  judgment,  and  better  inform  me  in 
 all  the  reft  ?  If  I  could  but  fee  the  world  which  I  believe, 
 or  at  leaii  but  fpeak  with  one  who  had  been  there,  or  gave 
 me  ienfible  evidence  of  his  veracity,  it  would  much  confirm 
 me.  J  Senfehath  got  IT;  much  niaftery  in  the  Soul,  that  we 
 have  much  ado  to  take  any  appreheniion  for  lure  and  fatis- 
 faclory,  which  hath  not  fome  great  correipondency  with 
 fenfe.  This  is  not  well:  But  it  is  a  difeafe  which  fheweth 
 the  need  of  a  Phyfician,  and  of  fome  other  fatisfying  light. 
 
 £.8.  While  we  are  thus  ft opt  inourwaybytedwfmfs,  dif- 
 ficulty, and  a  fubjeaive  uncertainty  about  the  end  and  duty  of 
 man,  the  flejh  is  ftill  adive,  and  fin  encr^afeth  and  gets  ad- 
 vantage^ and  prefer^  things  are  ftill  in  their  deceiving  pow ex  ; 
 andfo  the  Sov.lgroweth  worfe and  worfe. 
 Ocurvailn  tcrris  a«       £.  9.  The  Soul  being  thus  vitiated  andf  averted  by  fin,  is 
 nimr,  ^&  calcftium  j-0  partial,  fit hfu I,  negligent,   unwilling,  fuperficial,  deceitful. 
 Qui"  '  juvat     hoc     M&tyaffedin  its  ftu  dies,  that  if  the  evidences  of  life  everli 
 templis  aoftros  im-  beful\.  and 'clear,  and  fatisfyingto  other s,it  will  over-look^  them, 
 mktere  mores  ?  or  not  perceive  their  certainty. 
 
 Ec  bonaDiis  exhac       £.  I0#  Though  it  be  w oft  evident  bv  common  experience,  that 
 
 vf  }PerfmZrQ  ^  the  natvre  °-'  man  *  ldmnt^  depraved,  and  that  fin  doth 
 
 Non  bove  "maftato  °ver-$read  the  world;  yet  how  it  entred,and  when,  or  which 
 
 coeleftia  namina  gau-  of  our  progenitors  was  the  fir  ft  tranfgreffor  and  caufe,  nonatu- 
 
 <fent  *  ral  light  doth  fully  or  fat  is  f actor  ily  acquaint  me. 
 
 YJ?2  praftc?da       $.11.  And  though  Nature  tell  me  that  God  cannot  damn  or 
 
 Qvid^M*.  hatea  Soul  that  truly  lovetb  him,  and  is  fanenfied,  yet  doth  it 
 
 not  fljew  me. a  means  that  is  Widely  confiderally  to  prevail  to 
 
 fanUifie  Souls,  and  turn  them  from  the  love  ofprefent  tranfitory 
 
 things,  tothelroe  of  God  and  Life  eternal. 
 
 Though  there  be  in  nature  the  difcovery  of  furricient 
 Omne  nefas,  om-  Reafons  and  Motives  to  do  it,  where  Reafon  is  not  in  capti- 
 ScauTam  purga"  vity^,  yet  how  unlikely  they  are  to  prevail  with  others,  both 
 Credebanc  noftri  col-   Reafon  and  Experience  fully  tefhhe. 
 
 lere  pofle  fene>,  &c  £.  12.  And  whereas  God^s  fecial  mercy  and  grace  is  necef- 
 Ah/  nimium  faciles,  farytofo  great  a  change  and  cure,  and  this  grace  is  forfeited 
 ?sdi  trlftia  Crimin*  hy  &**  an^  every  $m  d'ftrveih  more  punijhment,  and  this  fin 
 Fulminei  toll!  poffc  ^d  punijhment  muft  be  fo  far  forgiven  before  God  can  give. 
 putatis  aqua,  Ovid.  M  that  grace  which  we  have  forfeited;  Nature  doth  not  fat  is- 
 a.  Faji.  faclorily  teach  me,  how  God  isfo  far  reconciled  to  Man,  nor  how 
 
 the 
 
ofthefhPofGods  than  all  that  hdth  been  opened  U  j  i. 
 
 %he  f  recur  i      ' 'tt    merul 
 
 we  i>/  the  world,  loth  the  '  nu*»  Pl°- 
 
 '^  InmaHsTpcrtre  bo- 
 fucbdefn  XnotfaX'ufCd  numj  ng     innocent 
 
 -jfolcc.    J 
 
 attaint**  as  to  deal  with  the 
 :  I )  /'r;  deferts. 
 
 doubt  of  C-otTs  reconciliation^ 
 ill  to  fear,  left  frefent  for 
 
 lin greater  tnifcry;  Hon- 
 )t  intpopblc,  to  cows  to  any  art air: 
 
 o.  l^.And  while  I  am  thus   uncertain  of  far  don  and  the 
 '•  needs  make  it  an  infuperable  difficulty  to 
 we  my  fclf  and  all  things :  for  to  love  a  God 
 I  thinks  will  dawn  me,  or  moft  probably  may  do  it, 
 ;  that  man  can  hardly  do. 
 \v.  j  6.  And  therefore  I  cannot  fee  how  the  guilty  world  can  Turpe  eft  quicquani 
 J,  nor  brought  to  for  fake  the  fin  and  vanities  which  mali  perpetrate  :  be- 
 tbey  love,  as  low  as  God,  whom  they  mufi  turn  to  by  love,  doth  ^  autcm  agerc  nullo 
 
 £.17.  And  every  temptation  front  prefent  plea  fur  e,  commo-  ro  proprium  boni  vi- 
 
 ditxor  honour,  will  be  lihgtopevail^while  the  love  of  God,  and  ri  eft,  etiam  c;m  pe« 
 
 the  happiness  to  come,  are  fo  dark^and  doubtful,  to  guilty,  tmf-  ricul°  fuo    honefta- 
 
 ■rr  ignorant  Souls.  teni  «■  agentem  fc- 
 
 $,  iZ.Nor  can  I  fee  by  Nature  how  a  finmr  can  live  conror-  Atmens  fibi  confeia 
 
 tally  in  the  world,  for  want  of  clearer  affurance  of  his  future  fafti 
 
 happinefl.  Fr.Tmetuens,  adhibec 
 For  if  he  do  bat  fay  as  poor  Seneca,  Cicero,  and  others  ?imu.1.?Sa    tcrre'quc 
 
 aAtttm#a*tpfaik  another  life  for  «r,  but  m  are  ^ffjj^  imcrea     . 
 
 not  fure  J    it  will  both  abate  their  comtort   m  the    fore-  terminus  efic  malo- 
 
 thoughts  of  it,  and  tempt  them  to  venture    upon  prefent  rum 
 
 pleafure,  for  fear  of loling  all :  And  if  they  were  neve*  fo  1)o,1lt>    nec  qui  fit 
 
 confident  of  the  life  to  come,  and  had  no  afTurauce  of  their  ^arum     dcnique 
 
 own  part  in  ir,  as  not  knowing  whether  their  (ins  be  par-  Atquc  eadem  mecuSc 
 
 I,  Hill  their  comfort  in  it  would  be  (mall.  And  the  world  magis  harcne  in  mor- 
 
 ive  them  no  more  than  is  proportionable  to  fo  Gjiall  and  te  gravefcant,  Ucrct> 
 
 momentany  a  thing.  *' 
 #.  19.  Nor  do  I  fee  in  Nature  any  full  and  fuit  able  fupport 
 i   the   pain    and  fears   offerings  and  death,    w 
 
 C  c    2-  men 
 
198  Of  the  feveral  Religions  which  are  in  the  world. 
 
 men  doubt    of    that    which  Jhotdd   fuVport    them. 
 
 $.  20.  I  muft  therefore  conclude  that  the  Light  and  Law 
 of  Nature,  which  was  fntatle  to  uncorrupted  r-eafon,  and  will, 
 and  to  an  undepraved  mind^  is  too  inefficient  to  the  corrupted, 
 vitiate >d  guilty  world;  and  that  there  is  a  nee  eft  ty  of  fome  re- 
 covering  -medicinal  Revelation. 
 
 Which  forced  the  very  Heathens  to  fly  to  Oracles,  Idol?, 
 Sacrifices,  and  Religious  Propitiations  of  the  gods  j  there 
 being  fcarce  any  Nation  which  had  not  fome  fuch  thing ; 
 though  they  ufed  them,  not  only  unerTecrually,  but  to  the 
 increafe  of  their  fin,  and  ltrengthning  their  preemption  ^ 
 (  as  too  many  poor  ignorant  Chriftians  now  do  their  Mafles 
 and  other  fuch  formalities  and  fuperftitions.  )  But  as  Arno- 
 bius  faith,  (  adv.  Gentes,  I.  j. )  Crefcit  emmmuhitudopeccaiu 
 tium,  cum  redimendi  peccatifbes  datv.r :  &  facile  itur  ad  cv.U 
 fas,  ubi  eft  venalis  ignofcentium  gratia.  ^  He  that  hopeth  t0 
 purchafe  forgivenefs  with  mony,or  facrifices,  or  ways  of  coft 
 will  ftrive  rather  to  be  rich  than  to  be  innocent. 
 
 CHAP,  II. 
 
 Of  the  feveral  Religions  which  are  in  the  world. 
 
 HAving  finifhed  my  enquiries  into  the  ftate  and  book 
 of  Nature,  I  found  it  my  duty  to  enquire  what  other 
 men  thought  in  the  world,  and  what  were  the  reafbns 
 of  their  feveral  beliefs,  that  if  they  knew  more  than  I  had 
 difcovered  (  by  what  means  foever)  I  might  become  par- 
 taker of  it. 
 
 #.\.'And  firft  I  find  that  all  the  worlds  except  thofe  called 
 Heathens,  are  confeious  of  the  neeeffity  of  fuper  natural  Reve- 
 lation ;  yea,  the  Heathens  themfelves  have  fome  common  ap- 
 prehension of  it. 
 
 ..<  $.2.  Four  forts  of  Religions  I  find  only  confiderable  upon 
 earth :  'the  meer  Naturalifts,  called  commonly  Heathens  and 
 Idolaters :  The  Jews:  The  Mahometans :  and  the  Chriftians. 
 The  Heathens  by  their  Oracles,  Augures  and  Aruftices,  confefi 
 the  neceffity  of  fome  fuper  natural  light '•>  and  the  very  Religion 
 of  all  the  reft  confifteth  in  it.  L  £.  3.  As 
 
Of  the  fiver  >t  I  Religions  which  a)  c  in  the  world.  1 99 
 
 I.  £.3.  As  for  the  Heathens,  I  find  this  much  good  among 
 .  bat  fome  of  them  have  bad  aver}  great  care  of  their 
 Souls:  (tndmany  have  ufed  exceeding  indujhy  in  ftekjttg  af- 
 ter k  y  in  the  works  of  Gods 
 
 r  mauls  higher  to  know  Cod, 
 Ids:  1  -only  thought  thai  th 
 
 if  a  Life  of  i  ter  death,  and  among  the  W\ 
 
 that  istj  (though  confufeJly  ) 
 
 i  in  the  firft  Part  of  this  Bcol{. 
 ly  in    Si  iceroi  Vlutarch,  Tlato,    Tlotinus,   Euvagtus /*/'*/./,  That 
 
 1   rfbyry^  Julian  the  Apoitate,  Antoninus,  Conftaminc  [0  ho- 
 em,  Arrian,  dec.   And  for  their  Learning,  andWifdom,  S^^  t 
 and  Moral  Virtues,  theChriftian  B:fhops  carried  thcmfclves  made  him  'ufually  fit 
 relpeflfully  to  many  of  them,  (asBajil  to  Libanius,  8cc. )  by  him    on  the  fame 
 And  in  their  days  many  of  their  Philofophers  were  honoured  ljcncl)' 
 
 by  the  Chriftian  Emperours,  or- at  lcaft  by  the  inferiour  S"ZrJn?Jtt?hJ7 
 
 '     ..  ,   «i    ffv  1         1  111       /■  we,  e  [ally  reported  to 
 
 Magistrates  and  Chriftian  people,  who  judged  that  fo  great  ihcoph.  Amioch.  ad 
 
 worth  deferved  honour,  and  that  the  confeflion  of  fomiteh  AutoL  1,  1.  p.  137. 
 
 Truth,  deferved  anfvverable  love  -,  efpecially  JEdefius,  Julia-  *te  he  faith  tb»t 
 r.us,Cappadox,  Troxrefius,  Maximw,  Libanius,  Acacw.Chry-  z™°>  niopn*  and 
 fantkus^Scc.  And  the  Chrithansevcr  tince  have  made  great  teaci,  t0  m  ^m'* 
 ufe  of  their  Writings  in  their  Schools  \  efpecially  of  Arifiotle's  flfh,  and  fathers  tobe 
 and  Tlato's  with  their  followers-.  rofad  and  eaten  by  the 
 
 £.4.  And  I  find  that  the  Idolatry  ofthewifeft  of  them  was  f1?'?'  fd  ^ 
 not  fofoolifh  as  that  of  the  Vulgar;  tut  they  thought  that  the  f^  Zt\nthet 
 Vniverfe  was  one  animated  world,  andthat  the  Vniverfal Soul  hath  been  the  Devil's 
 was  the  only  Abfolute  Sovereign  God,  whom  they  defcribed  much  means  to  dejtroy  xbt- 
 %  as  Chrifiians  do :   andthat  the  Sun,  and  Stars,  and  Earth,  tityoneanh. 
 and  each  particular  Orb,  was  an  individual  Animal,  fart  of 
 the  Vniverfal  world,  and  he  fides  ihe  Vniverfal,  had  each  one 
 a  Subordinate  particular  Soul,  which  they  worshipped  as  a  fv.b- 
 ordinaie  -particular  Deity,  as  fome  Chrifiians   do  the  Angels. 
 And  their  Images  they   fet    up  for  fuch    reprefentations ,  ly 
 which  they  thought  thefe  gods  d.  lighted  to  be  remembred,  and 
 injlrumentaly  to  exercife  their  virtues  for  the  help  of  earthly 
 wort  a  Is. 
 
 £.5.  I  find  that  except  thefe  Fhilofphers,  and  very  few 
 wore,  the  generality  of  the  Heathens  were  and  are  foalijh  Ido- 
 laters, and  ignorant,  fenfual  brutijh  men. 
 
 At  this- day  through  the  world,  they  are  that  fort  of  men 
 
 that 
 
200  Of  the  fever  al  Religions  which  are  in  the  World* 
 
 Sednefcio  quo-v.odo,  that  are  likcft  unto  Beafts,  except  fome  few  at  S'n-.m,  China, 
 n.ltam  abfurde  did  the  Indian  Bamiens,  the  Japtbniam,  the  Ethhick  FerfanSj  and 
 potcft  quod  non  di-  a  fav  ir]0rQt  Thc  „reatefr  deformity  of' Nature  is  among 
 caturab  aliquo  1-hi-     ,  i"     i    V   rr        i'i  11  i- 
 
 lofophorura.  Cic,  Di-  ™na  :  the  leait  oitound  knowledge,  true  p 
 viMt.  I.  1. p.  183.       piety  is  among  them.  Abominable  wickednefs  doth  no  wh 
 
 (6  much  abound.     So  that  it*  thc  doclrin  and  judgment  of 
 thefe  may  be  judged  of  by  the  effect,  it  is  moftin.n 
 to  heal  the  difeafed  world,  and  reduce  nun  to  holmels.  fo- 
 briety  and  honeftyv 
 
 $.  6*  Ifindthat  thofe  few  among  the  lie athens  who  attain 
 
 to  more  knowledge  in  the  things  which  concern    mans  duty 
 
 and  happinefs  than  the  reft,  do  commonly  deftroy  attt  again  by 
 
 the  mixture  of  feme  dot.ges  and  imptotts  conceits. 
 
 Sedhxc  eidem  num       Thc  Literati  in  China  excel  in  many  things  but  be 
 
 cenfes  apud  eos  ipios  abundance  of  ignorance  in  Philofophy,  they   deftroy-  all  by 
 
 valcrc,  mft  gdmodm  £  ie  immortality  of  the  Soul,  and  affirming  rewards 
 
 venca*  *  ELt  and  punifnmen ts  to  be  only  in  this  life,  or  but  a  little  longer. 
 
 conferipta  '    funt  ?  At  -leait,  none  but  the  Souls  of  the  good  (  fay  fome  of  than  ) 
 
 Quotus  enim  quifq;  iurvive  :  and  though  they  eonftfs  One  God,  they  give  him 
 
 Philofophoruminvc-  n0  fo]emn  worfhit\     Their  Seel  called  Sciequia  or  Sciacca,  is 
 
 hkur,qu\fititamo-  ckzx  [or  the  Vnity  of  the  GodheaAthe  joys  of  Heaven,  and 
 
 ratus,  ita  ammo    ac         j  c  <  J  '       J  ■:  .   - '        .         '  0 
 
 vita  conftitutus  nc  tfJe  torments  of  Hell,  with  iorae  umbrage  01  the  Trinity^  &c. 
 ratio  poftulat  ?  qui  But  they  blot  all  with  the  Pythagorean  fopperies,  affirming 
 difciplinam  fuam  non  tnefe  Souls'  which  were  in  joy  or  rriifery,  after  a  cei  tain  fpace 
 oftemationem  rc*nv to  be  fent  again  into  Bodies,  and  fo  to  continue  through  fre- 
 putet?  quiobtempe-  quent  changes  to  eternity :  to  fay  nothing  of  the  wickedrefs 
 roe  ipfe  fibi,  &  de-  of  their  lives.  Their  third  Secf  called  Lauru  is  not  worth  the 
 cretls  fuis  pareat  ?  naming,  as  being  compofed  of  fopperies,  and  forceries,  and 
 Videre  licet  al^s  impoltures.  An  the  J^Dinm  Sects  alfo  make  the  world  to  be 
 tanta  levitate  &  ja- . .     r     .  ,    n     ,       J,  *■  .    .         .    .    _   .  r   . 
 
 ftatione,  ut  iis  fuerit  eternal,    and  Souls  to  ie  perpetuated  through  infinite  tranfmi- 
 
 non  didicifle  melius :  grations.   The  Siamenfes,  who  feem  the  Left  of  all,  and  neareft 
 alios   pecuniae  cupi-  to  Chriftians,  have  many  fopperies,  and  worfhip  the  Devil 
 .dor,  glorjs  nonnul-  for  r        zs  x{        do  Qod  fQr.f  The  In dranXramenes, or 
 
 los.     multos    liD:di-  *>    J   ■  ,r    1  /  . 
 
 numfervos:   it  cum  oanmans,  alio  have  the  Pythagorean  errors,  and  place  their 
 
 corum  vita  mirabi-  piety  in  redeeming  Bruits,  becaufe  they  have  Souls  which 
 bilker  pugnet  oiatio: 
 
 quod  quidem  mihi  videtur  turpiffimiim.  Ut  enim  fi  Grammaticum  fe  profefliis  quifpiam  barbare 
 loquatur,  aut  fi  abfurde  canat  is,  qui  fe  haberi  velit  muficum,  hoc  turpior  fit,  quod  in  eo  ipfo 
 peccet,  cujus  proficetur  fcientiam  :  fie  Philofophus  in  ratione  vita?  peccans,  hoc  turpior  eft, 
 quod  in  officio,  cujus  rr.agifter  cfle  vult,  labitur,  artemque  vita:  profeffus,  delinquit  in  vita. 
 Cic.Ttifc.  /.  2,  p.ig.  152. 
 
 fometimes 
 
Ofthcfevcral  Religions  which  arc  in  the  World.  201 
 
 fcmctimes  were  humane.  The  Perftans  difperfed  in  India, 
 ouftfs^W,  attdHeaven,  andHell,  yet  think  that  theic. 
 arc  but  of  a  thoufand  years  Juration.  And  it  is  ahoyc  a  thou- 
 iand  years  Gnce  they  believed,  tint  the  world  lhould  conti- 
 nue but  a  thoufand  years,  and  then  Souls  be  lcliafcd  from 
 Hell,  and  a  new  world  made. 
 
 p.j.Jhtir  great  dartyefs  and  uncertainties  appear  by  the 
 innumerable  feUt  and  differences  which  are  among  them  i  vtkicb 
 are  i nc ompar ally  wore  nunurcus,  than  all  that  are  found  in  all 
 parties  in  the  ivorld  Itfides. 
 
 I  need  not  tell  you  of  the  288  Sects  or  Opinions  dzfumtno 
 bono,  which  Varro  laid  was  m  his  days :  The  difference  which 
 you  may  rind  in  Laertius^  Hefechius,  and  others,  between 
 the  Cyz/ic^S  Peripat t'tickj.  Academic^,  Stcicks,  Sceptick$->  Epi- 
 cureans^ Sec.  with  all  their  fub-divifions,  are  enow,  lnjfo- 
 pan,  the  twelve  Seels,  have  their  fubdiviiions.  In  China,  the 
 three  general  Seels,  have  To  many  fubdiviiions,  that  Vareniu* 
 faith  of  them,  [_Smgvli  fontes  labentibus  paulatim  feculis,  a 
 frav.dum  magiftris  in  tot  nuandros  derivaXifunt,  ut  fub  Xriplici 
 nomine  trecenta  wihi  feat  inter  fe  difcrep antes  numerari  poffe 
 videantur :  fed&  hx  qmtidianis  increments  augentur t  &  in 
 pejus  ruunt.  ]  Vetrw  "texeica  faith  of  the  Indians,  [_  In  Regn& 
 Gazer  at  enfi  varii  funt  ritus  &  fetidt  incolarum,  &  quod  mirum, 
 vixfantiliani  invenix  in  qua  omnes  congruant :  alii  comedunt 
 carnem,  alii  ncquaquam\  alii  comedunt  quidem,  fed  non  ma- 
 UanX  animalia:  alii  nonnulla  tantum  anhnalia  co-nedunth 
 alii  tantum  pifces-,  alii  tantum  lac  &  herb as ',  &c  Johan.  a. 
 Treiji.  faith  of  the  Indian  Bramenes,  NumeranXur  fetl£pr£cipui 
 nowinif  otloghiXa  tres:  fedprtxer  has  minw  illuftrium  magna  eft 
 multitudo,  it  a  uX  fingid*  famili£  peculiar  em  fere  foveant  reli- 
 gionent.  It  were  cndlefs  to  fpeak  of  all  the  Secis  in  Africa  and  . 
 America  ■•,  to  fay  nothing  of  the  beaftly  part  of  them  in 
 Brafil,  the  Cape  of  good  hope,  that  is,  Soldania,  and  the  Iflands 
 of  Cannibals,  who  know  no  God,  (  nor  Government,  nor 
 Civility  (bme  of  them.  )  They  are  not  only  of  as  many  minds 
 as  countries,  but  of  a  multitude  of  feds  in  one  and  the  fame 
 country. 
 
 £.  8.  I  find  not  wy  felf  called  or  enabledto  judge  allthefepeo- 
 pie  as  to  their  final  ftate,  but  only  to  fa}\  that  if  any  of  them 
 'have  a  holy  heart  and  life,  in  the  true  love  ef  God,  theyjhall  be 
 
 Dd   •  favedy 
 
20k  Of  the  fever  al  Religions  which  are  in  the  World* 
 
 faveds  h:t  without  this^no  form  of  Religion  will  fave  any  ntan9 
 be  it  never  fo  right', 
 
 $.  9.  But  I  find  it  to  be  my  duty  to  love  them  for  all  the  good 
 which  is  in  them,  and  aV  that  is  true  and  good  in  their  Religion, 
 I  will  embrace :  and  becaufe  it  is  fo  defective,  to  lool^further,  and 
 try  what  lean  learn  from  others. 
 
 There  is  fo  much  lovely  in  a  Cato,  Cicero,  Seneca,  Anto- 
 nine,  Epi5eM,Vlutarch,&c.  in  the  Religions  of  Siam,  in  the 
 difperfed  Yerfian  Ethnicks  in  India,  in  the  Bramans,  or  Ban- 
 mans  01  India,  in  the  Iw/£ii  of  Japan,  and  divers  others  in 
 China  and  elfe-where ,  that  it  cbligeth  us  not  only  to  love 
 them  benevolently,  but  with  much  complacence.     And  as  I 
 will  learn  from  Nature  it  felf  what  lean,  fo  alfo  from  thefe 
 Students  of  Nature.    I  will  take  up  nothing  meerly  on  their 
 truft,  nor  reject  any  dodrrin  meerly  becaufe  it  is  theirs  •,  but 
 all  that  is  true  and  good  in  their  Religions,  as  far  as  I  can 
 difcern  it,  fhall  be  part  of  mine  •>  and  becaufe  I  find  them  fo 
 dark  and  bad,  I  will  betake  me  for  further  information  to 
 thofe  that  truft  to  fuper  natural  Revelation  >  which  are  the 
 Jews,  htihumct a ns  and  the  Chrifiians  •>  of  which  I  fhall  next 
 confidcra-part. 
 In  To.  4.  Bib.  Pat-,       ^  IOt  n.  js  t0  fa  ^ligion  of  the  Jews,  I  need  not  fay 
 rSwaaCRdcrcxyb:  wuchofit  by  it  felf  \  the  Tofltive  part  of  their  doUrine  being 
 4so  Chriflianjj  con-  C(>nfeffed  by  the  Chrifiians  and  Mahumetans,  to  be  of  Divine  Re- 
 vs Judxos  &  TaU  velation\  and  the  negative  part,  (their  denying  ofChrift)isU 
 mud.   qui    i.c  dick  be  try ed,  in  the  try all  of  Chrijiianity. 
 
 dPof -d i0fid^n°con*  T~hc  Reafons  which  are  brouBht  for  the  Chriftian  Reli- 
 \w\upAg  74*1^!"  8*10n>  $  found,  will  prove  the  Old  Tefhment ,  which  the 
 Jews  believe -,  it  being  part  oftheChriftians  Sacred  Book: 
 Dc  Mahumctls  bri-  And  the  fame  reafons  will  confute  the  Jews  rejection  of  Je- 
 ginc,  &c.  vid.  fragit.  fus  Qfa^  j  ta^e  tnat  therefore  to  be  the  fitted  place  to  treat 
 inB^P  cVxar  To!  of  this  &bJ^t,  when  I  come  to  the  proofs  of  the  Chriilian 
 a.  pa'g.  189;  &'c.  '  Faith.  I  oppofe  not  what  they  have  from  God  :  I  muft  prove 
 that  to  be  of  God,  which  they  deny. 
 
 £.  1 1.  III.  In  the  Religion  of  the  Mahumetans  Ifindemuch 
 good,  viz.  AConfefficn  of  one  only  God,  and  ntoft  of  the  Natu- 
 ral parts  of  Religion*,  a  vehement  oppofition  to  all  Idolatry  *  A 
 teftimony  to  the  Veracity  of  Moks,  and  of  Chriji ;  that  Chrifi 
 U  the  Word  of  God,  and  a  great  Frophet,  and  the  Writings  of 
 the  Apojiles  true :  All  this  therefore  where  Chrifiianity  #  ap- 
 proved, mufi  be  embraced*  A«nd 
 
Ofthe-fivtral  Religions  nJ.  h  h  an  in  the  World.  203 
 
 And  there  is  no  doubt  but  God  hath  made  nft  of  Mahumet 
 as  a  great  Scourge  to  the  Idolaters  of  the  World  j  as  well  as 
 to  the  Chriftians  who  had  abufed  their  facred  privilcdges 
 and  bletlings :  Whereevcr  his  Religion  doth  prevail,  r 
 down  Images,  and  rilleth  mens  mindes  with  a  hatred  of 
 Idols,  and  all  conceit  of  multitude  of  Gods,  and  bringeth 
 men  to  worfliip  one  God  alone,  and  doth  that  by  thefword 
 in  this,  which  the  preaehingofthe  Gofpel  had  not  done  in 
 many  ohliinate  Nations  cf  Idolaters. 
 
 $.  12.  But  with  all  I  find*  a  Man  exalted  as  the  chief  off  ro-  /b 
 
 fbets9  rr  it  heat  any  fitch  J roof  as  a  wife  man  Jbould  le  moved  c^  Opufcur.  Mahu^ 
 withy  and  an  Alcoran  written  by  him  below  the  rates  of  com-  metem  non  *cfl*e  ex 
 Won  Reafin,  being  a  Rhapfody  of  Non  ft  nee  and  Ccnfijkn-,  and  Dco,#-r.  EtE  thy- 
 wany  falfe  and  mfious  dofirines  introduced;  and  a  tyrannical  m»  Zigabca,  Moa- 
 Empire  and  Religion  twlted,  and  both  erefied^  propagated ,  mahica* 
 and  maintained ,  by  irrational  tyrannical  means:  AH  which 
 difrbarge  mym  reafen  from   the   entertainment   of  this   Reli- 
 gion. 
 
 1.  That  Mahomet  was  Co  great  (  or  any  )  Prophet,  is 
 neither  confirmed  by  any  true  credible  Miracle,  nor  by  any 
 cminency  of  WifHom  or  Holinefs,  in  which  he  excelled  other 
 men>  nor  any  thing  el(e  which  Realbti  can  judge  to  be  a 
 Divine  atteftation.  The  contrary  is  fuinciently  apparent  in 
 the  irrationality  of  his  Alcoran:  There  is  no  true  Learning 
 not  excellency  in  it,  bul  (uchas  might  bsexp  ong 
 men  of  the  more  incult  wits,  and  barbarous  education; 
 There  is  nothing  delivered  methodically  or  rationally,  with 
 any  evidence  of  folid  undcribnding  :  There  is  nothing,  but 
 the  meft  iiiufeotfs  repetition  an  hundred  times  over  of  ma- 
 ny fimpk  incoherent  fpeeches,  in  the  dialed  cf  a  drunken 
 man-,  tbmetimes  againii  Idolaters,  and  fbmetimes  againit 
 Chriftians  for  calling  Chrift,  GcxU  which  all  fet  together 
 feem  not  to  contain  (In  the  whole  Alcoran)  ib  much  folid 
 ufefull  flute  and  reaibn  as  one  leaf  of  fome  of  thofe  Philofo- 
 phers  whom  he  oppofeth,  however  his  time^  had  delivered 
 him  from  their  Idolatry, and  caufed  him  more  to  approach  the 
 Chriftian  Faith. 
 
 2.  And  who  can  think  it  any  probable  fign  that  he  is  the 
 Prophet  of  truth,  whofe  Kingdom  is  of  this  World,  crc&cd 
 by  the  Sword  i  who   barbaroufly  f.ippreiTeth  all  rational 
 
 D  d  2  enquiry 
 
- 
 
 204  Ofthe  CHRISTIAN   RELIGION: 
 
 enquiry  into  his  do&rinc,  and  all  difputes  againft  it,  all  true 
 Learning  and  rational  helps,  to  advance  and  improve  the 
 Intellect  of  man  :  and  who  teacheth  men  to  right  and  kill 
 for  their  Religion:  Certainly,  the  Kingdom  of  darknefs  is 
 not  the  Kingdom  of  God  but  of  the  Devil  :  And  the  friend 
 of  Ignorance  is  no  Friend  to  Truth,  to  God,  nor  to  man- 
 kinde  :  And  it  is  a  fign  of  a  bad  Caufe  that  it  cannot  endure 
 the  light.  If  it  be  of  God,  why  dare  they  not  foberly  prove 
 it  to  us,  and  hear  what  we  have  to  object  againlt  it,  that 
 Truth  by  the  learch  may  have  the  Victory  :  If  Beafts  had  a 
 Religion  it  would  be  fuch  as  this. 
 
 3.  Moreover,  they  have  doctrines  of  Polygamy,  and  of  a 
 fenfual  kinde  of  Heaven,  and  of  murdering  men  to  increafe 
 their  Kingdoms,  and  many  the  like,  which  being  contra- 
 ry to  the  light  of  Nature,  and  unto  certain  common 
 Truths,  do  prove  that  the  Prophet  and  his  doctrine  are  not 
 of  God. 
 
 4.  And  his  full  atteftation  to  Mofes  and  Chrift  as  the  true 
 Prophets  of  Go  J,  doth  prove  himfelf  a  falle  Prophet  who 
 fo  much  contradi&eth  them,  and  rageth  againft  Chriftians  as 
 a  blood-thirfty  Enemy,  when  he  hath  given  lo  full  a  tefti- 
 mony  to  Chrift.  The  particulars  of  which  I  fhall  (hew 
 anon. 
 
 CHAP.  Ill, 
 
 Mat  tbt  tbrifiian  Re* 
 
 Of  the  CHRISTIAN  RELIGION:  and  Firji, 
 What  it  is. 
 
 tbe  intruded  opirimt  tf.i.IV.'T'HE  lafl  fort  of  Religion  to   be  enquired  into,  is 
 
 •fany  se8,  but  by  the  I    CHRIS  TIA  NITT:  in  which  by  the  Trovi- 
 
 ancient    Creeds    and  ^ence  0f  Q0d  j  was  educated,  and  at  fir  ft  received  it  by  a  hu- 
 
 f^m[iel^hJchjJ{e"  mane  faith,  upon  the  word  and  reverence  of  my  Parents  and 
 
 •men  1  bav*  recited     ,     .  ,' .  *        ,7    .  _. .. ,,     .      {.   J .. 
 
 9ut if  Tertullian and  Teachers,  being  unable  in  nty  Childhood  rationally  to  try  its 
 
 other   ancients ;  and  grounds  and  evidences. 
 
 which  jm  may  fade      \  fhall  declare  to  the  Reader  juft  in  what  Order  I  have 
 
 ywtjd  $r  rtfm'**0  received  the  Chriftian  Religion  ,  that  the  Inquifition  being 
 lallfhcr  and  VofiB-    ,  ,  ,  .  &,       ',      r  .  c  n.-  1      l 
 
 ws3  dc  Symbi  l"e  more  c*ca*  anc*  Particular,  the  fatisiaction  may  be  the 
 
 greater ; 
 
and  Firft,  What  ft  *f.  20  5 
 
 ttt  :  And  it  being  primarily  for  my  own  ule  that  I  draw 
 
 upthefe  Papers,  1  tinde  it  convenient  to  remember  what  is  :„umm* 
 
 1        •  r         1  r  r-^ .  See  the  dejcripiiontf 
 
 and  to  11  Lit  the  tranlcript  of  my  own  experiences,  thc  ^mjiiafl  faitbi* 
 
 I  may  fully  try  whether  1   have  gone  rationally,  and  i>roclt;s  adArmcnitf 
 
 faithfully  to  v.  not.     I  confefe,  that  I  took  my  Religi-  dc  HJe  in  Bib.  Pal. 
 
 on  at  firfl  upon  my  Parents* word  ;  And  who  could  exptd  ^rscolat.     io«    *• 
 
 that  in  my  Childhood  I  mould  rjfcablc  to  prove  its  grounds  }  pag' *f|* 
 
 But  whether  God  owned  that  method  of  Reception,  by  any  Mfo  the  catecbif.of 
 
 of  his  inwardlight  and  operations,  and  whether  thecfrica-  JuniliusAfiicanui,dc 
 
 C)  o{  the  fmalkfl  beams,  be  any  proof  of  thc  truth  of  thc  tmAir'  Le«15* 
 
 Chriftian  Faith,  I  leave  to  the  Reader,  and  (hall  my  felf  only  Ec   Hctraenepul.  de 
 
 re  the  naked  hiftory  in  truth.  HdcOrdwd. 
 
 0.  2.  //*  f/>;>  Religion  (received  defectively  both  as  to  Matter 
 avd  Grounds,)  1  found  a  Power  evenin  my  Childhood,  to  awe 
 my  Soul,  andchecl^my  fin  and  folly  y  and  make  me  carefull  of 
 my  filiation,  and  to  mak^  me  love  and  honour  truewifdom  and 
 ho  line  fs*  of  life. 
 
 £.3.  But  when  I  grew  up  to  fuller  ufe  of  Reafon,  and  more 
 difxhUly  underftood  what  I  had  generally  and  darkjy  received, 
 the  power  of  it  did  more  furprize  my  minde,  and  bring  Me  to 
 dcefer  confederation  of  fpiritual  and  everlafting  things :  It 
 humbled  me  in  the  fenfe  of  my  fin  and  its  deferts :  and  made 
 we  thinly  more  fenfibly  of  a  Saviour  :  It  refolved  me  for  more 
 exati  Obedience  to  God;  and  increafed  my  love  to  God:  and 
 increafed  my  love  to  per fons  andthingsjermons^writings^r oy- 
 er s,  conference,  which  rclifhedof  plain  refolved  Gsdlinefs. 
 
 £.4.  In  all  this  time  I  never  doubted  of  the  Truth  of  this 
 'Religious  partly  retaining  my  firft  humane  Belief,  and  partly 
 awed  and  convinced  by  the  intr  in  fickle  vi  dene  e  of  its  proper  fub- 
 jell,  end,  and  manner  y  and  being  taken  up  about  xhe  humbling 
 and  reforming  fcudy  of  my  felf. 
 
 $.^.At  loft  havingfor  many  years  laboured  to  compofe  my  mind 
 and  life,  to  the  Principles  of  this  Religion,  I  grew  up  to  fee  more 
 difficulties  imtfhan  I faw  before :  Andpartly  by  temptations, and 
 partly  by  an  inquifitive  mind,which  was  wounded  with  uncertain- 
 ties and  could  net  contemptuofly  or  carelefly  caji  off  the  doubts 
 which  I  was  mt  able  to  refolve,  Irefumed  afrejh  the  whole  inquiry, 
 and  refolved  to  make  as  faithfuU  a  fearch  into  the  nature  and 
 grounds  of  thi*  Religion,  as  if  I  bad  never  been  baptized  in- 
 to it> 
 
 Dd  3  The 
 
20  5 
 
 Leg.  Julian.  Toletsn. 
 cone  Judaeo&Ei  Rab- 
 bi "*Sami:cl,  Marro- 
 chiani  4c  adverttu 
 Mcffix. 
 
 OftkeCHRIsTlAN   RELIGION: 
 
 The  firft  thing  I  ftuclyed  was,  the  Matter  of Chrtftianit) \ 
 What  it  is  ?  and  the  next  was  the  evidence  and  certainty  of 
 it :  of  which  I  (hall  {peak  diftmclly. 
 
 £.6.  2$*  Chrifilan  Religion  is  to  be  confid.rcd,  i.In  its 
 fclf,  <tf  delivered  ty  God.  2.  In  is  Reception  and  Practice 
 by  men  yrtfejfing  it.  In  its  £  :t-ir  w  Perfect,  lut  not  fo  eafily 
 difcerndl'ly  a  ftrangr;  tn  the  Practifers  it  is  imperfect 
 here  in  this  Ufe\  but  wore  cbfcernafcte  by  wen  that  cannot  fo 
 quickly  tmdevjhnd  the  Principles  >  and  wore  forcibly  conftrain- 
 eth  thew  to  ferceive  its  hofyneCs  and  worth  \  Where  it  is  in* 
 deed  fine erely  praDifd :  And  is  ttioft  dijhonoured  and  wifur^ 
 derficod  through  the  mckgdnefs  of  Hypocrites  who  frofefs 
 it. 
 
 As  the  Impr<  &  on  the  Wax  doth  make  the  Image  more 
 difccrnable  than  the  Sculpture  on  the  Seal  >  but  the  Sculpture 
 is  true  and  perfect,  when  many  accidents  may  render  the 
 Impreifed  image  imperfect  and  faulty  :  So  is  it  in«this  cafe. 
 To  a  diligent  Enquirer,  Chriftianity  is  beft  known  in  its  Prin- 
 ciples delivered  by  Chrirt  the  Author  of  it:  and  indeed  is 
 no  othertvife  ferfehly  known  •>  becaufe  it  is  no  where  elie 
 periL&ly  to  be  Teen :  But  yet  it  is  much  more  vifible^  and 
 takjng  with  unskilfull  fuperikial  Obfervers,  in  the  Trofejfors 
 Lives :  For  they  can  difcern  the  good  or  evil  of  an  acliony 
 who  perceive  not  the  nature  of  the  Ruleaxtd  Trecepts.  The 
 vital  form  in  the  Rofe-tr^e  is  the  meft  excellent  part*,  but 
 the  beauty  md  fweetnefs  of  the  Rofe  is  more  eafily  diicerned. 
 Effects  are  moll  fenficle,  but  caufes  are  moil  excellent.  And 
 yet  in  fonts  reflect  the  YraUice  of  Religion  is  more  excellent 
 than  the  Precepts,  in  as  much  as  the  Precepts  are  Means 
 to  Practice :  For  the  end  is  more  excellent  than  the  Means 
 as  fuch.  A  poor  man  cai  eafilyer -perceive  the  worth  of 
 Chanty  in  the  perfoii  that  doatheth  and  feedeth  and  re- 
 lieveth  him,  tha-n  the  worth  of  a  treat'ife  or  fermon  of  Cha- 
 rity. Subjects  ealily  perceive  the  worth  of  a  wife,  and  holy, 
 and  juft,  and  mercifull  King  or  Ma^iftrate,  in  his  actual 
 Government ,  who  are  not  much  taken  with  the  Precepts 
 which  -require  yet  more  perfection:  And  among  all  de- 
 fcriptions,  hiftorical  Narratives,  like  Zenofhom  CyrM^  do  take 
 molt  with  them.  Doubtlefs,  if  ever  the  Profeffbrs  of  Ciirifti- 
 anity  fhould  live  according  to  their  own  Profeflioii,  they 
 
 #would 
 
*nd  Firji,  What  it  is.  20 7 
 
 would  thereby  overcome  the  oppolition  of  the  World,  a;<d 
 propagate  their  Religion  with  greatefi  fucccfi  through  all  the 
 
 Larch. 
 
 Becaufe  no  man  cm  well  judge  of  the  fruth  of  a  doclrine, 
 till  he  tirft  know  rohat  it  if,  i  think  it  here  neceflaiy,  to 
 open  the  true  nature  of  the  Chriffian  Religion,  and  tell  men 
 
 truly  ifbat  it  is  \  Partly,  becaufe  I  perceive  that  abundance 
 that  protefs  it  hypocritically,  by  the  meer  power  ot" Educa- 
 tion, Laws  and  Cuitom  ot  their  Countrty,  do  not  undeF- 
 irand  it,  and  then  are  the  eaillyer  tempted  to  neglect  or 
 contemn  it,  cr  forfake  it,  if  ftrongly  tempted  to  it :  (even 
 to  forfake  that  which  indeed  they  never  truely  received  ). 
 And  becaufe  its  poflible  fome  Aliens  to  Chriftianity  may  per- 
 ufe  thefe  lines.  Othcrwife,  were  I  to  fpeak  only  to  thole  that 
 already  underftand  it,  I  might  fpare  thisdeTcription. 
 
 £.7.  The  CHRISTIAN  RELIGION  containeth 
 two  Tarts :  i.AU  Theological  Verities  which  are  of  Natural  K 
 Revelation.  2.  Much  more  which  if  fupernaturally  reveaUd. 
 The  Supernatural  Revelation  is  [aid  in  it  to  be  partly  written 
 by  God ,  partly  delivered  by  Angels,  partly  by  infpired  Pro- 
 phets and  Apoftles  ,  and  partly  by  Jefw  (thrift  hi'mfelf  in 
 person. 
 
 # .  8.  The  fupernatural  Revelation  recitetb  moft  of  the  Natu- 
 ral, becaufe  the  fearching  of  the  great  Book^of  Nature,  is  along 
 and  difficult  woy\,  for  the  now-corrupted ,  dark^  and  flothfim 
 mnde  of  the  common  frt  of  men. 
 
 $.9-  Thefe  fupernatural  Revelations  are  all  contained, 
 1.  Moil  copioufly  in  a  Book^  called,  The  Holy  Bible,  or  Ca- 
 nonical Scriptures.  1.  More  fummanly  and  contradedly,  in 
 three  Forms,  called,  The  Belief,  The  Lords  Prayer,  and  the 
 Ten  Commandements  :  and  moft  briefly  and  fummarily,  in  a 
 Sacramental  Covenant :  This  laft  containeth  all  the  Etfential 
 parts  molt  briefly,  and  the  fecond  fome what  fuller  explaineth 
 them\  and  the  firft  (the  holy  Scriptures)  containeth  aljballtbe 
 Integral  parts,  or  the  whole  'frame. 
 
 #.  10.  Some  of  the  prefent  Frofeffors  of  the  Chriftian>Reli- 
 gion,  do  differ  about  the  authority  of  fome  few  Writings  called 
 Apocrypha,  whether  they  are  to  be  numbred  with\be  Canoni- 
 cal Books  of  God,  or  not :  But  thofe  few  containing  in  them 
 no  confiderabk  points  of  docirinc  different #  from  the  reft,  the 
 
 con- 
 
io8  Ofthe   CHRISTIAN  RELIGION: 
 
 controverfie  doth  not  very  much  concern  the  fuljtance  or  doctri- 
 nal matter  of  their  Religion. 
 
 5^.  H.  The  fared  Scriptures  are  written  very  much  Hifto- 
 rically,  the  Doctrines  being  tit'erfperfe'd  mi  h  the.  Hifi 
 
 $.  1 2.  This  [acred  Volume  containeth  two  Farts :  The  fir >t 
 called,  The  OldTeftamcnt^  conta,  .    Uijrory  of the  Crea- 
 
 tion, and  ofthe  Deluge,  and  ofthe  Jewijh  Nation  till  after';'. 
 Captivity,  As  alfo  their  Law,  and  Prophets,    lbs  ftcondca 
 The  New  Teftament,  containing  the  Hijlory  of  the  Birth,  and 
 Life,  andDeath,  and  Re  fur  reef  ion,  andAfcenfon  of  Jtfus  Chr;ji , 
 TJoe  fending  of  his  Apoftlesjhe  giving  of  the  Holy  Ghoji ;  the  courfe 
 of  their  Miniftry  and  Miracles  j  tv'ph  the  fumnt  of  the  doUrine 
 preached  firfl  by  Chriji^  and  then  by  them,  and  certain  Epi;i[cs  of 
 theirs  to  divers  Churches  andperfons  more  fully  opening  all  that 
 doclrine. 
 q      x  -  £.  1 3.  The  fumnt  oj  the  Hijhry  ofthe  Old  Teftament  is  this : 
 
 cc  That  in  the  beginning  God  created  the  Heaven  and  the 
 "  Earth,with  all  things  in  them  :  Viz.  That  having  tiift  made 
 "  the  Intellectual  fuperiour  part  ofthe  World,  and  the  matter 
 "  of  the  Elementary  World  in  an  unformed  Mafs,  he  did 
 "  the  firft  day  diftmguifh  or  form  the  active  Element  of 
 "  Fire,  and  caufed  it  to  give  light ;  The  fecond  day  he  fepa- 
 "  rated  the  rarified  Paflive  Element  called  Jkirre,  expanding 
 "it  from  the  Earth  upwards  to  be  a  feparation  and  medium 
 u  of  adhon  between  the  fuperiour  and  inferiour  parts  :  The 
 tc  third  day  he  feparated  the  reft  of  the  Paflive  Element, 
 <c  Earth  and  WTater  into  their  proper  place,  and  fet  their 
 Cc  bounds  •,  and  made  individual  Plants,  with  their  ipecifick 
 "  forms,  and  virtue  of  generation.  The  fourth  day  he  made 
 *  tiie  Sun,  Moon  and  Starrs,  for  Luminaries  to  the  Earth  > 
 <c  either  then  forming  them,  or  then  appointing  them  to  that 
 "Office  (but  not  revealing  their  other  ufes  which  are  no- 
 "  thing  to  us.)  The  rifch  day  he  made  Fifties  and  Birds,  with 
 <c  the  power  of  generation.  The  fixth  day  he  made  the  ter- 
 "  reftnal  Animals,and  Man,  with  the  like  generative  Power. 
 "  And  the  feventh  day  he  appointed  to  be  a  Sabbath  of  Reft, » 
 "  on  which  he  would  be  ftflemnly  worshipped  by  Mankinde 
 "  as  our  CREATOR.  Having  made  one  Man  and  one 
 "  Woman,  in  his  own  Image,  that  is  with  Intellects,  Free- 
 "  will,  and  executive  Power,  in  wifdom,  holinefs,  and  apti- 
 tude 
 
 JIms, 
 
and  Firfl^  11  hat  it  *f.  1Q<) 
 
 u  tude  to  Obey  him,  and  with  Dominion  over  the  (enfitivc  .     f 
 
 "and  vegetative,  and  inanimate  Creatures ,  he  placed  them  *.  S?     u|  ^hinffh 
 
 u  in  a  Garden  of  pleafurc,  wherein  were  two  Sacramental  *£*  Adam  was  f$riy 
 
 c  Trees,  one  called,  The  Tree  of  Lite,  and  the  other  the  Tree  dayes  in  ?*iad\{c,  and 
 
 ;-  of  Knowledge  of  Good  and  Evil :  And    befiJcs  the  Law  that  tbtrtf$n  Urn  * 
 
 "  of  Nature^  he  tryed  him  only  with  this  poiitive  prohibi-  ^  ^   f!™ ?f*J 
 
 ution,  that  he  mould  not  cat  of  the  Tree  of  Knowledge:  di^'lfa 'that's  aft*- 
 
 u  Whereupon  the  Devil*  f  who  before  this  was  fallen  trom  fHlarFanfie.  Andaf- 
 
 u  his  ririt  irate  of  innocency  and  felicity  J  took  occafion  to  Uf    h*   changed    it 
 
 "  perfwade  the  Woman  that  Gods  Threading  was  not  true ;  uJ™dJomf  g!d  mens 
 
 "  that  he  meant  not  as  he  (pake  i  that  he  knew  Man  was  ^^J  lon  °*  *   °*^  r 
 
 "  capable  of  greater  Knowledge,  but  envyed  him  that  hap-  Gen.  i.  &$. 
 
 "  pinefs  •,  and  that  the  eating  of  that  Fruit,  was  not  the  way 
 
 "to  death  as  God  had  threatned,  but  to  Knowledge  and  Tranftulic  Deus  ho- 
 
 "  Exaltation  :  whereupon  the  woman  feeing  the  beauty  of  STSt  JESS 
 
 the  rruit,  and  dciiring  Knowledge,   believed  the  Devil,  faggerens  uc  crcfrc- 
 
 "  and  did  eat  of  that  which  God  forbad  :  The  fin  being  fo  ret,  &  perfedus  red- 
 
 "  hainous  for  a  new-made  Rational  Creature,  to  believe  that  <ler«i;r,&  dcclaratus 
 
 "  God  was  falfe  and  bad,  a  lyar  and  envious,  which  is  indeed  5*5    ^eUi  •    *n 
 
 <cL  riT^-i  i  j  c         ir  altra  alcendercc.  Mo 
 
 the  nature  of  the  Devil ,  and  to  depart  trom  his  Love  diam   ecenim  condi- 
 
 "  and  Obedience  for  fo  (mall  a  matter,  God  did  in  Juftice  tioncm  obtinuic  ho- 
 
 "  prefently  fentence  the  Offenders  to  punifhment :  yet  would  mo  »  nec  totu*  mo»> 
 
 "not  folofe  his  new-made  Creature,  nor  caft  off  Mankind,  S^dST^SS.^I 
 
 "  by  the  full  execution  of  his  deferved  punifhment  j  but  he  lum  Ucriufq;    excitic 
 
 "  refolved  to  commit  the  Recovery  and  CmduS  of  Mankind  parciceps.  Tbcopb.A*» 
 
 "to  a  Redeemer,  who' mould  better  perform  the  work  of  faU  tl°-  adAntoU  1. 1,  p. 
 
 u  ration ,  than  the  firft  Man  Adam  had  done  the  work  of  X1* 
 
 "  adbdfion  and  obedience.    This  Saviour  is  the  EttrnalWif- 
 
 tc  dom  and  JVord  of  God,  who  was  in  due  time  to  ailume  the 
 
 "  Nature  of  Man  ,  and  in  the  mean  time  to  flay  the  ftrokc 
 
 u  of  Juftice-,  and  to  be  the  invifible  Law-giver  and  Guide 
 
 "  of  Souls,  communicating  fuch  meafures  of  mercy ,  light, 
 
 *c  and  fpirit,  for  their  recovery,  as  he  favv  fit.   (  Of  whom 
 
 "more  anon)  :  Co  that  henceforward  God  did  no  longer 
 
 u  Govern  man  as  a  fpotlefs  innocent  Creature,  by  the  meer 
 
 "  Law  of  entire-Nature  \  but  as  a  lapfed,  guilty,  depraved 
 
 "  Creature,  who  muft  be  pardoned,  reconciled ,  and  renew- 
 
 "  ed>  and  have  Laws  and  Means  made  fuitabie  to  his  cor- 
 
 "  rupted  miferable  ftate.   Hereupon  God  publimed  the  Pro-       Gen.  }.  ij, 
 
 "  wife  of  a  Saviour,  to  be  fent  in  due  time  ;  who  mould  con- 
 
 E  e  "  found 
 
*lO  Of  the  CHRISTIAN  RELIGION: 
 
 c(  found  the  Devil  that  had  accufcd  God  otfaljhood,  and  of 
 cc  envying  the  good  of  man,  and  had  by  lying  murdered  man- 
 "kind',  and  mould  overcome  all  his  deceits  and  power,  and 
 u  refcue  God's  injur'd  Honour,  and  the  Souls  of  finner?, 
 cc  and  bring  them  fife  to  the  everlalling  bleffednefi  which 
 £C  they  were  made  for.  Thus  God ,  as  man's  Redeemer,  ( and 
 {Cnot  only  as  his  Creator)  govemeth  'him:  He  taught 
 .  cc  Adam  rirft  to  worfhip  him  now  by  Sacrifice,  both  inac- 
 cc  knowledgment  of  the  Creator,  and  to  teach  him  to  be- 
 u  lieve  in,  and  expe£t  the  Redeemer,  who  in  his  affumed 
 iC  humanity  was  to  become  a  Sacrifice  for  (in.  This  Wor- 
 a  fhip  by  Sacrifice  Adam  taught  bis  two  fbns,  Cain  and  Abel, 
 cc  who  were  the  early  instances,  types  and  beginnings  of  the 
 "two  forts  of  perfons  which  thence-forward  would  be  in 
 
 Ccn;  4,  cc  the  world  •,  viz.  The  holy  Seed  of  Chrift^  and  the  wicked 
 
 cC  Seed  of  Satan:  Cain,  the  elder,  fas  corruption  now  is  befote 
 *  Regeneration  )  offering  the  fruits  of  Ins  land  only  to  his 
 cC  Creator }  and  Abel,  the  younger,  facriricing  the  firltlings  of 
 ct  his  flock  (  of  fheep  )  to  his  Redeemer,  with  a  purified 
 <c  mind-,  Co  J  rejected  the  offering  of  Cain,  and  accepted  the 
 c  c  faenrice  of  Abel :  Whereupon  Cam,  in  imitation  of  the 
 u  Devil,  envied  his  Brother,  and  in  envy  flew  him,  to  fore- 
 "  tell  the  world  what  the  corrupted  nature  of  man  would 
 tC  prove,  and  how  malignant  it  would  be  againft  the  fin- 
 u  dified,  and  what  the  holy  Seed  that  are  accepted  of  God 
 <c  muft  look  for  in  this  world,  for  the  nope  of  an  everlafting 
 *c  bleffedneis  with  God.  After  this,  God's  patience  waited 
 iC  on  mankind,  not  executing  the  threatned  death  upon 
 <c  their  bodies,  till  they  had  lived  (even  or  eight  or  nine 
 
 G  <c  hundred  years  a  piece :   which  mercy  was  abufed  to  their 
 
 cl  greater  fin,  (  the  length  of  their  lives  occafionirig  their  ex- 
 
 q^  £  &    .  "  ceflive  fenfuality,  worldlinefs,  and  contempt  of  God,  and 
 
 *'  cc  life  eternal )  fothat  the  number  of  the  holy  Seed  was  at 
 
 cc  laftfofmall,  and  the  wickedncis  of  mankind  (6  great,  that 
 <c  God  refolved  to  drown  the  world :  Only  righteous  Noah 
 cc  and  his  family  f  eight  perfons  J  he  laved  in  an  Ark,  which 
 <c  he  directed  him  to  make,  for  the  prefervation  of  him- 
 <cfelf,  and  the   fpecies   of  Aereal  and    Terreflrial   Ani- 
 
 Ocn.tf&  f,  &  io.  |cnials.  After  which  Floud,  the  earth  was  peopled  m  time 
 
 &  I  i;  J*  from  Noah,to  whom  God  gave  Precepts  of  Piety  and  Juftice, 
 
 "  which 
 
and,  Firji,  Itfot  it  hi  2 1 1 
 
 .Mine  down  -  >ofterity  through 
 
 r  part  did  corrupt  their  ways, 
 
 [the  holy  Seed  was  the  Cna  t: 
 
 ••oJF^i  lary  inhobrieG  and  righ-  ^theta^  thccna 
 
 with  his  fbn  Iptfir,  and  his  grandfon  Jacob^  Cod 
 
 his 
 i  ith  (hem,  a  rge   it  * 
 
 .i  of  many  temporal  bleflings,   a  rivi- 
 
 M  ledges  to  their  pofterity  after  them*,  promifing  that  rl 
 ■<  fhould  pofTefsthe  Land QtCa naan,  and  be  to  him  a  pecu- 
 V liar  people  above  all  the  people ofthe  earth:  The  chil- 
 n  .A  Jacob  being  afterward  by  a  famine  removed  into 
 11  Egypt]  there  multiplied  to  a  great  people.  The  King  of 
 ypt  therefore  opprelTed  them,  and  tiled  them  as  flaves, 
 ••to  make  his  brick,  by  cruel  impofitions :  Till  at  Lift  God  Exod  pcrtmm. 
 ft  railed  them  tip  Mofes  tor  a  deliverer,  to  whom  God  com- 
 tl  mitred  his  itfeffage  to  the  King,  and  to  whom  he  gave 
 M  power  to  work  miracles  for  their  deliverance,  and  whom 
 »!  he  made  their  Captain  to  lead  them  out  of  Egypt  towards 
 44  the  promifed  Land.  Ten  times  did  Mofes  with  Aaronhis 
 *'  Brother  go  to  Pharaoh  the  King  in  vain,  though  each 
 «•  rime  they  wrought  publick  miracles  to  convince  him, 
 "till  at  laft  when  God  had  in  a  night  deftroyed  all  the  firft- 
 «•  born  in  the  land  of  Egvpr,  Pharaoh  did  unwillingly  let 
 ■'  the  Seed  of  Jacob  ( or  Ifrael )  go  :  But  repenting  quickly, 
 €<  he  purfued  after  them  with  his  Hoft,  and  overtook  them 
 11  juft  at  the  Red-fea^  where  God  wrought  a  miracle,  openr 
 •■  ing  the  Sea,  which  the  Israelites  part  through  on  dry 
 M  ground  :  but  the  King  with  his  Holt,  who  were  hardned 
 tc  to  purfue  them,  were  all  drowned  by  the  return  of  the 
 Cc  waters,  when  the  Israelites  were  over.  Then  Mofes  led 
 <c  them  on  in  the  Wildernefs  towards  the  promifed  Land  : 
 •c  but  the  great  difficulties  of  the  Wildernefs  tempted  them 
 »c  to  murmuring  again!!  him  that  had  brought  them  thither, 
 *•  and  to  unbelief  againft  God,  as  if  he  could  not  have  pro 
 •'  vided  for  them:  This  provoked  God  to  kill  many  thou- 
 *'  fands  of  them  by  Plagues  and  Serpents,  and  to  delay  them 
 ' '  forty  years  in  that  Wilderne£,  before  he  gave  them  the 
 u  Land  of  Promife ;  lo  that  only  two  which  came  out  of 
 P  Egypt  (Caleb  and  Jojhua)  did  live  to  enter  it.   But  to  con- 
 
 E  e  2  cc  fute 
 
 Exod.  &  Numb, 
 
211  Ofthe  CHRISTIAN   RELIG  ION; 
 
 l*  fute  their  unbelief,  God  wrought  many  miracles  for  them 
 •■  in  this  Wildermfs :  He  cauied  the  Rocks  to  give  them 
 "  water :  He  fed  them  with  Manna  from  above  :  Their  fhooes 
 "and  cloaths  did  not  wear  in  forty  years.  In  this  Wildernefs 
 c<  Mofes  received  from  God  a  Law,  by  which  they  were  to 
 *•  be  governed  :  In  mount  Sinai  in  flames  of  tire,  with  ter- 
 *c  rible  thunder,  God  appeared  fo  far  to  Mofes,  as  to  fpeak  to 
 '*  him,  and  inftrud  him  in  all  that  he  would  have  him  do  ; 
 •'  He  gave  him  the  chief  part  of  his.  Law  in  two  Tables  of 
 41  Stone,  containing  Ten  Commandments,  engraven  thereon 
 "byGodhimfelf,  (or by  Angelical  mimitrationj :  The  reft 
 c'he  inft rutted  him  in  byword  of  voice.  Mofes  was  made 
 **  their  Captain,  and  Aaron  their  High  Prieft,  and  all  the 
 "Forms  of  God's  Worfhip  fetled,  with  abundance  of  Laws 
 "  for  Sacrifices  and  Ceremonies,  to  typifie  the  Sacrifice  and 
 J©&./w*  tot*  «  Reign  ofChrift :   When  Mofes  and  Aaron  were  dead  in  the 
 
 ?ud£'  '  Wilde  rnefs,  God  chofe  Jofhua,  Mofes  his  Servant,  to  be  their 
 
 ••  Capcain,  who  led  them  into  Canaan,  and  miraculouily 
 <l  conquered  all  the  inhabitants,  and  fetled  Ifrael  in  poiTef- 
 M  Con  of  the  Land.  There  they  long  remained  under  the 
 •'government  of  a  Chieftain,  called  a  Judge,  lucceiUvely 
 I  5dUB»  "  chofen  by  God  himfelf :    Till  at  laft  they  mutinied  againft 
 
 *  that  form  of  Government,  and  defired  a  King  like  other 
 <c  Nations :  Whereupon  God  gave  them  a  bad  King  in  difc 
 *'pleafure-,  but  next  him  he  chofe  David,  a  King  of  great 
 11  and  exemplary  holmefs,  in  whom  God  delighted,  and 
 "  made  his  Kingdom  hereditary.    To  David  he  gave  a  Son 
 
 V  of  extraordinary  wifdom,  who  by  God's  appointment  built 
 "  the  famous  Temple  at  Jerufalem >  yet  did  this  Solomon,  by 
 "  the  temptation  of  his  Wives,  togratifie  them,  fet  up  Ido- 
 
 j  Kj.  V  latry  alfo  in  the  land  >  which  fo  provoked  God,  that  he 
 
 aKing«  '^refolved   to  rend  ten  Tribes  of  the  twelve  out  of  his  ions 
 
 &  i  Chron.  &  u  hand  \  which  accordingly  was  done,  and  they  revolted  and 
 
 a  Cbron;  4,ehoie  a  King  of  their  own,  and  only  the  Tribes  oijuda 
 
 t%  and  Benjamin  adhered  to  the  pofterity  of  Solomon.    The 
 
 "  wife  Sentences  of  Solomon,  and  the  Pfalms  of  David,  are 
 
 "  here  inlerted  in  the  Bible.    The  Reigns  of  the  Kings  of 
 
 I*  Juda  and  Ifrael  are  afterwards  defcribedj   the  wickednefi 
 
 V  -and  idolatry  of  moft  of  their  fucceflive  Kings  and  people -, 
 **  till  God  being  fo  much  provoked' by  them,  gave  them  up 
 
 *  into 
 
uml  Firfi,  Wh.it  it  is.  213 
 
 ••  into  Captivity :   Here  is  alio  inferted  man;  Books  oi 
 ^Proprieties  ;  s  which  God  lent  from  : 
 
 1   totime,  to  call  them  from  their  Gns,  and  warn  them  <>t 
 •Mns  fore-told  judgments:    And,  laftly,   Ikr-  is  contained  Fzr»  * 
 4ii,  in,  ofthe  H^ttory  of  their  ftatein  Captivity*  and  there-  Nchcm- 
 
 I  turn  of  the  Jews  by  the  favour  of  CyrW\  where  in  a  tri- 
 M  butary  ftate  they  remained  in  expectation  of  the  promifed 
 •*Meffiah,br  Chrift.  ThusferistheHiftory  ofthe  Old  Te- 
 (( (lament. 
 
 4w  The  Jews  being  too  fenfible  of  their  Captivities   and 
 cv  Tributes  and  too  deiirous  of    Temporal  Greatncfs  and 
 
 II  Dominion,  expected  that  the  Melliah  mould  reitore  their 
 tc  Kingdom  to  its  ancient  fplendour,  and  mould  fubdue  the 
 cl  Gentile  Nations  to  them  :  And  to  thisfenfe  they  expound- 
 ed all  thofe  paifages  in  their  Prophets,  which  werefpoken 
 "and  meant  ofthe  fpiritual  Kingdom  ofChriit,  as  the  Sa- 
 44  viour  of  Souls  :  which  prejudiced  them  againft  the  Mef- 
 tc  ilah  when  he  came  :  Co  that  though  they  looked  and  long^ 
 "ed  for  his  coming,  yet  when  he  came  they  knew  him  not 
 11  to  be  the  Chrift,  but  hated  him  and  perfecuted  him,  as  the 
 
 H  Prophets  had  fore-told:  The  fulnefs  of  time  being  come,  **a*th'  h  a»&c» 
 "in  which  God  would  fend  the  Promifed  Redeemer,  the  uk*  |J  *' &c' 
 11  Eternal  Wisdom  and  Word  of  God,  the  Second  in  the  Tri- 
 cl  nity,ailumed  a  Humane  Soul  and  Body,and  was  conceived 
 •'  in  the  womb  of  a  Virgin,  by  the  holy  Spirit  of  God,without 
 <l  man's  concurrence.  His  Birth  was  celebrated  by  Prophe- 
 c*  lies,  and  Apparitions,  and  applaufe  of  Angels,  and  other 
 "  Wonders :  A  Star  appearing  over  the  place,  led  fome 
 ct  Aftronomers  out  ofthe  Eaft  to  worfhip  him  in  the  Cradle : 
 "Which  Herod  the  King  being  informed  of,  and  that  they 
 "  called  him  the  King  ofthe  Jem,  he  caufed  all  the  Infants 
 *'  in  that  country  to  be  killed,  that  he  might  not  fcupe  I 
 "But  by  the  warning  of  an  Angel,  Jefm  was  carried  into 
 <c  Eg)P->  wnere  he  remained  till  the  death  oiHerod.  Ar 
 "twelve  years  old  he  dlfputed  with  the  Docfors  in  the  Tern- 
 <c  pie :  In  this  time  rofe.a  Prophet  called  John^  who  told 
 •4  them,  that  the  Kingdom  ofthe  Melliah  was  at  hand,  and 
 "  called  the  people  to  Repentance,  that  they  might  be  pre- 
 c'  pared  for  him,  and  baptized  all  that  profefled  Repentance 
 *'  into  the  prefent  expectation  ofthe  Saviour  :   About  the 
 
 Ee  3  #  thirtieth 
 
-w 
 
 214  Of  the  CHRISTIAN  RELIGION: 
 
 Vid.  Vmli  HomU'iam  {i  thirtieth  year  of  his  age,  Jefut  refolved  to  enter  upon  the 
 de  Nanv  chn(tiy  in-  •«  iblemn  performance  of  his  undertaken  work:  And,  firft. 
 terem.  1  turn.         „  He  wenr  tQ  john  tQ  be  ba?nzed  by  himj  ^  the  Captains  L- 
 
 "ing  to  wear  the  tame  Colours  yrith  the  Souldiers.  )  When 
 icJobn  had  baptized  him,  he  declared  him  to  be  the  Lamb 
 "  of  God,  thattaketh  away  the  fin s  of  the  world:  and  when 
 4ihewas  baptized  and  prayed,  the  Heaven  was  opened,  and 
 e<  the  Holy  Spirit  defcended  in  a  bodily  fhape  like  a  Dove 
 <c  upon  him,  and  a  voice  came  trom  Heaven  which  faid, 
 *:  Thou  art  my  beloved  Son,  in  thee  I  am  wdl  tl:«fed  :  The 
 "firit  thing  that  J  efts  did  after  his  Baptifm,  was,  when  he 
 ••  hadfafted  forty  days  and  nights,  toexpofe  himfelf  to  the 
 c  utrnoft  of  Satan's  temptations,  who  thereupon  did  divers 
 Match.  4.  "ways  aftauk  bii»j    But  Jefus  perfe&ry   overcame    the 
 
 Luk*  4*  "  Tempter,  who  had  overcome  the  fir  ft  Man  Adam  j  Thence- 
 
 "  forth  he  preached  the  glad  tidings  of  Salvation,  and  called 
 4*  men  to  repentance,  and  chooting  Twelve  to  be  more  cbn- 
 11  ftantly  with  him  than  the  reft,  and  to  be  wkneiFes  of  his 
 •*  works  and  dodtrin,  he  revealed  the  myfteries  of  the  King- 
 "domofGod:  He  went  up  and  down  with  them  teaching 
 u-  the  people,  and  working  miracles  to  confirm  hisdodrnn  : 
 *'  He  told  them,  that  he  was  Tent  from  God,  to  reveal 
 "his  will  to  loft  mankind  for  their  recovery,  and  to  bring 
 "them  to  a  fuller  knowledge  of  the  unieen  world,  and  the 
 "  way  thereto  i  and  to  be  a  Mediator  and  Reconciler  be- 
 w  tween  God  and  Man,  and  to  lay  down  his  life  as  a  Sacrifice 
 tc  for  fin  •,  and  that  he  would  rife  again  from  the  dead  the 
 "  third  day  ••>  and  in  the  mean  time,  to  fulfill  all  righteoufnefs, 
 "  and  give  man  an  example  of  a  perfect  life  :  Which  accord- 
 *'  ingly  he  did  :  He  never  iinned  in  thought, word  or  deed  :  He 
 "  chofe  a  poor  inferiour  condition  of  lite,  to  teach  men  by 
 "  his  example,  to  contemn  the  wealth  and  honours  of  this 
 "world,  in  companion  of  the  favour  of  God,  and  the  hopes 
 "  of  immortality.  He  fuffered  patiently  all  indignities  from 
 "men:  He  went  up  and  down  as  the  living  Image  of  Di- 
 "vine  Power,  W 'ifdom  and Goodne$\  do'mgMiracles  toma- 
 "  nifeft  his  Fower,  and  opening  the  do&rin  of  God  to  mani- 
 li  fefthisWifdovjy  and  healing  mens  bodies,  and  feeking  the 
 •'  falvation  of  their  fouls,  to  manifeft  his  GoodnefizvA  his  Love. 
 "  Without  any  means,  by  his  bare  command,  he  immediately 
 
 "  cured 
 
and^  F/rJl,  Whdt  it  it.  II  5 
 
 .  d  Fevers,  Palfies,  and  ill  1  cafl  out  Devils, 
 
 the  dead  to  lie  again*,   a  en,  uncontn 
 
 merous  were  U  men  might  fee, 
 
 «l  that  the  On  .;--•■  r  tfitnefeto  his 
 
 •'Word.     Yet  did  till  part  of  the  Jim  believe 
 
 «•  in  him,  tor  ill  theft  Miracles,  becaufe  he  came  not  in  world- 
 •■  ly  pomp  to  reitorc  their  Kingdom,  and  fubdue  the  world  : 
 •'but  medhis  very  Miracles,  and  laid,  He  did 
 
 tn  by  the  1   if  the  Devil:   And  fearing  kit  his  fame 
 
 •'fhovld  bring  envy  and  danger   upon  them  from  the  Ko- 
 
 «,  who  ruled  over  them,  they  were  his  moft  malicious 
 «'  perfecutors  themfelves:  The  docrrin  which  he  preached 
 «*wasnot  the unnecciTarv  curioGties  of  Philofbphy,  nor  the 
 •'fiibfgrvient  Arts  and  Sciences,  which  natural  light  reveal- 
 •ceth,  and  which  natural  men  can  iurriciciitly  teach  :  But  it 
 tV  was  to  teach  men  to  know  God,  and  to  know  themfelves, 
 •'then  fin  and  danger,  and  how  to  be  reconciled  to  God, 
 •■  and  pardoned,  and  fan&ified,  and  faved  :  How  to  live  in 
 '*  hohnefsto  God,  and  in  love  and  righteoufnefs  to  men,  and 
 11  in  fpecial  amity  and  unity  among  thcmfelves,  ("who  are  his 
 ■•  difciplesj  :  How  to  mortirie  fin,  and  to  contemn  the  wealth 
 "  and  honours  of  the  world,  and  to  deny  the  flefh  its  hurtful 
 * '  defires  and  lufts  j  and  howT  to  fufTcr  any  thing  that  we  fhall 
 "  be  called  to,  for  obedience  to  God,  and  the  hopes  of  Hea- 
 "  ven  :  To  tell  us  what  (hall  be  after  death  >  how  all  men 
 41  fhall  be  judged,  and  what  fhall  become  both  of  foul  and 
 "  body  to  cverlafting :  But  his  great  work  was,  by  the  great 
 *4  demonftrations  of  the  Goodntfs  and  Love  of  God  to  loft 
 "mankind,  (in  their  free  pardon  and  offered  falvationj  to 
 "win  up  mens  hearts  to  the  love  of  God,  and  to  raife 
 "  their  hopes  and  delires  up  to  that  bleffed  life,  where  they 
 41  fhall  fee  his  glory,  and  love  him,  and  be  beloved  by  him 
 •c  for  ever.  At  lair,  when  he  had  finifhed  the  work  of  Ins 
 "  ministration  in  the  flefh,  he  told  his  Difciples  of  his  ap- 
 c<  proaching  Suffering  and  Refiureelion,  and  inftituted  the 
 "  Sacrament  of  his  Body  and  Bloud,  in  Bread  and  Wine, 
 *'  which  he  commandeth  them  to  ufe  for  the  renewing  of  r. .  .  . 
 H  their  covenant  with  him,  and  remembrance  of  him,  and  eur'SfimfZL** 
 "for  the  maintaining  and  figni  tying  their  communion  with 
 J*  him  and  with  each  other.  Alter  this,  (his  time  being  come) 
 
 "  the 
 
 clef,  6bferv.cap.ii. 
 
*\6  Of  the  CHRISTIAN  RELIGION: 
 
 "  the  Jews  apprehended  him,  and  though  upon  a  word  of  his 
 M  mouth  C  to  (hew  his  power  )  they  fell  all  to  the  ground  \ 
 M  yet  did  they  rife  again  and  lay  hands  on  him,  and  brought 
 •'  him  before  Pilate  the  Roman  Governour  i  and  vehemently 
 "urged  him  to  crucifie  him,  contrary  to  his  own  mind  and 
 c  l  confeience :  They  accufed  him  of  blafthemy,  for  faying  he 
 *'  was  the  Son  of  God',  and  of  impiety ,  for  faying,  Dcftroy  thk 
 "Temple,  and  in  three  days  I  will  re-bvM  it,  (  he  meant  his 
 cw  Body  ) :  and  oftreafon  againit  C*far?  for  calling  hirnfelf  a 
 cc  King^  (  though  he  told  them  that  his  Kingdom  was  not 
 "  worldly,  but  ipiritual.  )  Hereupon  they  condemned  him, 
 "and  clothed  him  in  purple  like  a  King  in  (corn,  and  fet  a 
 x<  Crown  of  thorns  on  his  head,  and  put  a  Reed  for  a  Scepter 
 •■  into  his  hand,  and  led  him  about  to  be  a  derifion  ;  They 
 c<  cover'd  his  eyes,  and  fmote  him,  and  buffeted  him,  and  bid 
 "  him  tell  who  ftrake  him :  At  laft  they  nailed  him  upon  a 
 cc  Crofs,  and  put  him  to  open  fhame  and  death,  betwixt  two 
 c*  Malefactors,  (  of  whom,  one  of  them  reviled  him,  and  the 
 "  other  believed  on  him  ):  they  gave  him  gall  and  vinegar 
 "  to  drink :  TheSouldiers  pierced  his  fide  with  a  Spear,  when 
 *•  he  was  dead.  All  his  Difciples  forfbok  him  and  tied  i  Peter 
 f|  having  before  denied  thrice  that  ever  he  knew  him, 
 M  when  he  was  in  danger.  When  he  was  dead,  the  earth 
 "trembled,  the  rocks  and  the  vail  of  the  Temple  rent,  and 
 •'  darknefs  was  upon  the  earth,  though  their  was  no  natural 
 c«  Eclipfe  i  which  made  the  Captain  of  the  Souldiers  fay,  Ve- 
 11  rily  this  was  the  Son  of  God.  When  he  was  taken  down  from 
 ,l  the  Crofs,  and  laid  in  a  ftone-Sepulchre,  they  fet  a  guard 
 •c  of  Souldiers  to  watch  the  grave,  having  a  (tone  upon  it, 
 *l  which  they  (ealed  >  becaufe  he  had  fore-told  them  that  he 
 [All  this  is  written  by  "would  rife  again  :  On  the  morning  of  the  third  day,be- 
 tbefwlvangelills.  t'ingthc  rirft  day  of  the  week,  an  Angel  terrified  the  Soul- 
 M  diers,  and  rolled  away  theftone,  and  fate  upon  it ',  and  when 
 ■' his  Difciples  came,  they  found  that  Jefus  was  not  there: 
 "And  the  Angel  told  them,  that  he  was  rifen,  and  would 
 "appear  to  them:  Accordingly  he  oft  appeared  to  them, 
 "  fometimes  as  they  walked  by  the  way,  and  once  as  they 
 "c  were  iifhing,  but  ufually  when  they  were  afTembled  to- 
 u  gether  :  Thomas,  who  was  one  of  them,  being  abfent  at  his 
 *'•  firft  appearance  to  the  reft,  told  them  he  would  not  believe 
 
 its 
 
 a 
 
afjcl  Firfc  what  it  k.  21 7 
 
 ■fit,  unlefs  he  (aw  the  print  of  the  nails,  and  might  put  hij 
 ••finger  into  his  wouuded  fide :  Th(  n  \t  hrfi  day  oi  the 
 6*  week,  when  they  were  alkmbled,  J.  1  s  appeared  to  them, 
 *'  (  the  doors  being  (hut )  and  called  7  o*f«,  and  bad  him 
 
 «•  put  his  ringers  into  his  tide,  and  view  the  prints  of  the  nails 
 •'m  his  hands  andfcet,  and  not  be  fcuthltis  but  believing: 
 l%  After  this  he  oh  appeared  to  them,  and  pnee  to  above  live 
 
 ,c  hundicd  brethren  at  once:    He  eavnJtly    pail  Fetcr  to 
 «c  (hew  the  love  that  he  baa  to  himfelf,  by  the  feeding  of  his 
 ct  rloek  :    He  iniiriic'ted  his  Apoftles  in  the  matters  ot  their 
 cc  employment :    He  gave  them  Commiilion  to  go  into  all 
 ccthe  world,  and  preach  the  GoipJ,  and  gave  them  the tc- 
 <enour  if  the  New  Covenant  of  Graces  and  made  them  the 
 cC  Rulers  of  his   Church,  requiring  them  by  Biptifm  fo^ 
 cC  lemnly  to  enter  all  into  his  Covenant,  who  content  to  the 
 cC  terms  of  it,  and  to  allure  them  ot  pardon  by  his  Blood, 
 "and  offalvation  if  they  perfevere :  He  required  them  to 
 cc  teach  his  Difeipks  to   oblervc    all  things  which  he  had 
 cc  commanded  them,  and  promifed  them  that  he  would  be 
 <c  with  them  (by  his  Spirit,  and  grace,  and  powerful  defence) 
 cc  to  the  end  of  the  world.    And  when  he  had  been  ken  of 
 cc  them  forty  days,  fpeaking  ofthe  things  pertaining  to  the 
 r-  Kingdom  of  God,  being  aflembled  with  them,  he  com- 
 <c  manded  them  not  to  depatt  tiom  Jirufalent^  but  wait  till 
 iC  the  holy  Spirit  came  down  upon  them,  which  he  had  pro- 
 <c  mifed  them  :    But  they,  being  tainted  with  fome  ot  the 
 <c  worldly  expectations  of  the  Jews,  and  thinking  that  he 
 cc  who  could  rife  from  the  dead,  would  fure  now  make  him- 
 "  felf  and  his  followers  glorious  in  the  worie;,  began  to  ask 
 ct  him  whether  he  would  at  this  time  reitore  the  Kingdom 
 ,c  to  Jfrael:  But  he  anfwered them,  [  It  is  not  tor  you  to  A^#  *• 
 w  know  the  times  or  fcafons  which  the  Father  hath  put  in 
 ct  his  own  power  :   But  ye  (hall  receive  power,  after  that  the 
 uholy  Ghoft  is  come  upon  you,  and  ye  (hall  be  witneiles  ta 
 u  me  both  at  Jerufalew^  and  in  all  Judeu  and  Sumr,ria,  and  to 
 u  the  uttermoft  parts  ofthe  earth.  J     And  wran  tie  had  laid 
 "  this,  while  they  beheld,  he  was  taken  up,  and  a  cloud  re- 
 cc  ceived  him  out  of  their  light :   And  while  they  looked 
 <c  ftedfaftly  toward  heaven,    as  he  went  1  p,  two  men  Itoxl 
 •'by  them  in  white  apparel,  and  (aid,  Why  gaze  ye  up  nvto 
 
 Ff  "Heaven* 
 
2l8  Of  the  CHRISTIAN  RELIGION: 
 
 "  Heaven?  This  fame  Jefus  which  is  taken  up  from  you  in- 
 ct  to  Heaven,  fhall  fbcome  in  like  manner  as  ye  have  ft  en 
 "  him  go  imo  Heaven.     Upon  this  they  returned  tojerufii- 
 Aft.  ».  M  lem,  and  continued  together,till  ten  days  after  :  as  they  were 
 
 "  all  together,  (  both  the  Apoftles  and  all  the  reft  of  the  DX- 
 8   ciplesj    fuddenly  there  came  a  found  from  Heaven,  as  of 
 "  a  ruffling  mighty  wind,  and  the  likenefs  of  riery  cloven 
 "  tongues  (ate  on  them  all,  and  they  were  filled  with  the 
 "  holy  Ghoft,  and  began  to  fpeak  in  other  languages,  as  the 
 11  Spirit  gave  them  utterance :   By  this  they  were  enabled 
 11  both  to  preach  to  people  of  feveral  languages,  and  to  work 
 '«  other  miracles  to  confirm  their  doctrine  •,  fo  that  from  this 
 il  time  forward,  the  holy  Spirit   which  Chrift  fent   down 
 "  upon  Believers,  was  his  great  Witnefi  and  Agent  in  the 
 u  world -,  and  procured  the  belief  and  entertainment  of  the 
 "  Gofpel  wherefoever  it  came  :  For  by  this  extraordinary 
 "  reception  of  the  Spirit,  the  Apoltles  themfelves  were  much 
 "  fullier  inftru&ed  in  the  dodtrine  of  falvation  than  they 
 M  were  before,  notwithftanding  their  long  converfe  with 
 u  Chrift  in  ptrfon  •,  ( it  being  his  pleafure  to  illuminate  them 
 M  by  fupernatural  infufion,  that  it  might  appear  to  be  no 
 "  contrived  dellgn  to  deceive  the  world. )   And  they  were 
 M  enabled  to  preach  the  word  with  power,  and  by  this  Spirit 
 "  were  infallibly  guided  in  the  performance  of  the  work  of 
 <c  their  Commiflions,  to  fettle  Chriit's  Church  in  a  holy  or- 
 u  der,  and  to  leave  on  record  the  docftrine  which  he  had 
 **  commanded  them  to  teach  :    Alfo  they  themfelves  did 
 *f  heal  the  lick,  and,caft  out  devils,  and  prophefie,  and  by 
 •'  the  laying  on  of  their  hands,  the  fame  holy  Spirit  was  or- 
 "  dinarily  given  to  others  that  believed  :    fo  that  Chriftians 
 M  had  all  one  gift  or  other  of  that  Spirit,  by  which   they 
 "  convinced  and  converted  a  great  part  of  the  world  in  a 
 *'  fliort  time :    and  all  that  were  fincere,  had  the  gift  of  fan- 
 "  edification,  and  were  regenerate  by  the  Spirit,  as  well  as 
 "  by  Baptifmal  water,  and  had  the  love  of  God  fried  abroad 
 tc  in  their  hearts,  by  the  holy  Ghqfr  which  was  given  them  ; 
 "  A  holy  and  heavenly  mind  and  life,  with  mortification, 
 u  contempt  of  the  world,  felf-denial,  patience,  and  love  to 
 "  one  another  and  to  all  men,  was  the  conflant  badge  of  all 
 A&*s&  f,  S  ChrifFs  followers  1  The  firfl  Sermon  that  Teter  preached 
 
 "did 
 
cc  Jul  convert  three  thoufind  of  thofe  Gnful  Jemthit  had 
 cc  crucified  Chrift  :  And  afur  that,  many  thoufands  ot  them 
 converted:  One  of  their  bloody  persecutors, 
 cc  (Saul  a  PharifeeJ  that  had  ken  one  of  the  murderers  ot 
 "  the  firfl  Martyr  Stephen,  and  had  haled  many  of  them,  to  Aft,  9. 
 i  as  he  was  going  on  this  bufinefc,  was  ftruck  down 
 r!w  high-way,  a  light  from  Heaven  mining  round  about 
 M  him,  and  a  voice  laying  to  him,  Saul,  Saul,  why  perfceuteft 
 «c  thou  me?  And  he  faid,  Who  art  thou,  Lord?  And  the 
 cc  Lord  (aid,  I  am  Jcfus  whom  thou  perfecuttft  -,  it  is  hard  for 
 cc  thee  to  kick  againft  the  pricks  :  And  be  trembling  and 
 c<  aftonifhed  faid,  Lord,  what  wilt  thou  have  me  to  do  ?  And 
 cc  the  Lord  faid,  An(e,  and  go  into  the  City,  and  it  (hall  be 
 cc  told  thee  what  thou  rhufl  do  :  And  the  men  that  journeyed 
 c4  with  him  (tood  (peechleff,  hearing  a  voice,  but  feeing  no 
 cc  man  :  And  fo  Saul  was  led  blind  to  Varna  feus  >  where  one  Aft.f*rf#f, 
 u  Ananias  had  a  vifion,  commanding  him  to  Baptize  him, 
 <c  and  his  eyes  were  opined  :  This  Convert  called  Paul,  did 
 cc  hence-forward  preach  the  Gofpel  of  Chrift,  from  Country 
 <c  to  Country,  in  Syria,  in  Afia,  at  Rome,  and  a  great  part 
 "  of  the  world,  in  marvellous  unwearied  labours  and  furfer- 
 u  ings,  abufes  and  imprifonments,  converting  multitudes,  and 
 u  planting  Churches  in  many  great  Cities  and  Countries,  and 
 c<  working  abundance  of  miracles  where  he  went.  Hisjfr- 
 i(  ftory  is  laid  down  in  part  of  the  NewTeftament :  Tike 
 "  are  alio  many  of  his  Epiftles,  (  to  Rome,  to  Corinth,  Ga- 
 ulatia,  Ephefus,  Philippi,  Colofi,  Thejfalonica,  toTintotkf,  to 
 "Titus,  and  to  Philemon,  and  the  Hebrews  (  as  isfuppofed  ) 
 cl  There  are  alfo  the  Epiftles  of  Peter,  Jaynes,  John  and  Ju.de, 
 u  with  the  Revelation  of  John,  containing  many  myfterious 
 cc  Proprieties.  An  Eunuch  who  was  of  great  power  under 
 <c  the  Queen  otEthiopia,  was  converted  by  Philip,  and  car- 
 cc  ried  the  Gofpel  into  his  Country.  The  reft  of  the  Apoftks 
 cc  and  other  Difcipks  carried  it  abroad  a  great  part  of  the 
 M  world,  especially  in  the  Roman  Empire  :  and  though  eve- 
 u  ry  where  they  met  with  oppofition  and  periecution,  yet 
 "by  the  power  of  the  holy  Ghoft,  appearing  in  their  Holi- 
 c<  nefs,  Languages  and  Miracles,  they  prevailed  and  planted 
 "  abundance  of  Churches,  of  which  the  mod  populous  were 
 ^  at  Jcrufalem,  Antioch,  Rome  and  Alexandria  ;  And  though 
 
 F  f  2  « they 
 
•— 
 
 220  Of  the  CHRISTIAN   RELIG  ION: 
 
 c<  they  were  all  difperfed  abroad  the  world,  and  out  of  the 
 
 fi reach  of  mutual  converfe,  yet  did  they  never  difagrce  in 
 
 gi  their  Dodtrinc,  in  the  fmalkit  point,  but  proceeded  through 
 
 "fuiieiings  m  Unity  and  Bohnefs,  in  the  work  of  laving 
 
 %l  Souls,  till  molt  of  them  were  put  to  death  for  the  fake  of 
 
 "Cnriih  having  left  the  Churches  under  the  Government 
 
 *'  of  their  fev^ral  Pallors,  according  to  the  will  of  Chriir. 
 
 Thisistheabftradtofthe  Hiftory  of  the  holy  Scriptures. 
 
 £.  14.  Tkejumm  of  the  Dddcxmz  of  Christianity  is  contained 
 
 in  thefe  Articles  following^  confijtwg  of  three  general  Heads-: 
 
 I.  Things  to  be  known  and  believed.     II.  Things  to  be  willed, 
 
 tfwddeiired,  and  hoped.    III.  Things  to  be  done. 
 
 k  Cor.  8  4,5.  Match       Li."  There  is  one  only  GOD  mE{Tence,in  Three EfTential 
 
 28  19  1  Joh.  5.7.  "Principles,  POWER,  UNDERSTANDING  and  WILL* 
 
 iTim.i  17  Pf.i3P.  c<or  OMN1POTENCY,    OMNISCIENCE  and  GOOD- 
 
 Ifa  ao  if  li7T  $'  "  NES^  in  Three  Subfiftences  or  Perfons,  the  FATHER, 
 
 6.  10*.    Mai.  3  V  "  ^e  SON  and  the  HOLY  SPIRIT,  who  is  a  Mind  orSpi- 
 
 7am.Li7.Neh. 9.6".  "  rit,  and  therefore  is  moil  Simple,  Incorruptible,  Immor- 
 
 Rev.4.  8.    &  15.  3.  «« taU  Impaflionate,  Invifible,  Intadtible,  dec.  and  is  Indivi- 
 
 i8?4    H.47'.EZe&  "Cbl?>    Eternal>  Immenfe,  NecelTary,  Independent,    ScW- 
 
 119  6S.  &  145.9.    "fcfficicftt,  Immutable,  Abfolute  and  Infinite  in  all  Perfe- 
 
 "'  dtions :  The  Principal  Efficient^  Virigent  and  Final  Caufe 
 
 "  of  all  the  world  :    The  CREATOR  of  all,  and  therefore 
 
 Prov.  16  4.  Gen.  1.  V  our  Abfolute  OWNER,  or  Supreme  RULER,  and  our 
 
 a6.Deut.30.x9.  Col.  ^rotal  BENEFACTOR,  andCHIEF  GOOD  and 
 
 3  10  Eccier.7.29.  w  Mn 
 
 Pul  8.  5,6.     Mar.  ^NU 
 
 12  30^33.  Deiit.  <5.  2.  GOD  made  Man  for  himfelft  not  to  fupply  any  want 
 5.  &  10. 12.  &  1.  ;M  of  his  own,  but  for  the  pleafing  of  his  own  Will  and  Love, 
 ^2.  GJn* 2-  l*>  J7«  "  m  the  Glory  of  his  Perfe&ions  mining  forth  in  his  works  : 
 tee  an  '  Expo  fit?  an  of  "  *n  ^IS  own  ^mage  >  rhat  is,  with  Vital  Power,  Underftand- 
 the  Creed  br?rflf  i«*:ingand  Free-will,  Able,  Wife  and  Good  •,  with  Dominion 
 Ifidoy.  de  fccclef.  ct  over  the  Infenour  Creatures,  as  being  in  fubordination  to 
 Officr.  1.  2,  c.  23.  «cGod  their  OWNER,  their  GOVERNOUR  and  their 
 Of2tb2oMnal  if 'be  "  BENEFACTORand  END.  And  he  bound  him  by  the 
 Creed,  jeeVcffvis  &e*  Law  of  his  Nature  to  adhere  to  GOD  his  MAKER,  by 
 Symbol,  and  Parker  *  Relignation,  Devotion  and  Submiffion  to  him  as  his  OW- 
 de  Defcenfu  ad  In-  *<NER,  by  Believing,  Honouring  and  Obeying  him  as  his 
 *«*  fitX*-''  IiUL£R  >  ^  ty  Lovin&  n-ir^Truft.ng  and  Seeking  him, 
 *ndire(le,n  church's,  "Delighting  in  hi  n,  Tnank'giving  to  him,  and  Prilling 
 fee  lifter,  de  .yai-  u  km,  as  his  Grand  BENEFACTOR,  chief  Good,  ai.d 
 tefc  "ultimate 
 
A*d,¥irfl,  What  it  is.  ™* 
 
 11  ultimate  end,  to  exercife  Charity  and  Julticc  to  each  othar  i 
 41  and  to  Govemall  Ins  inferiour  faculties  by  Rcafcnaccord- 
 41  ing  to  his  Makers  will,  that  hefomigjit  plead  him,  and 
 11  be  Happy  in  Ins  Lov«  !  And,  to  try  him,  he  p  rticularly 
 "forbad  him  to  cat  of  the  Tree  of  Knowledge  bi  good  and 
 11  evil,  upon  pain  of  death.  r    ,  . 
 
 4*  3.  Man  being  tempted  by  Satan  to  break  this  Law  of  £«•  J-  J™;*  *g- 
 41  God,  did  believcthe  Tempter  who  promifed  him  impu-  Gen.' j\i 5,17.  Ko«! 
 **nity,  advancement  in  Knowledge,  and  whoaceufed  j,9,  jq>2?.  &  6,23. 
 
 e  in  his  thrcatning,  and  as  envying  Man  this  Aft.id.i8.Eph  %.  2. 
 at  advancement:  And  fo  by  wiltull  firming  again!!  J^^  gSL5** 
 "him,  he  fell  from  God  and  his  uprightness  and  happiiufs,  3}  5.'  fa.4'g.  4.'*03 
 e< under  the  difpleafure  of  God,  the  penalty  of  his  Law,  14.4.  &  25  4.  o'en. 
 "and  the  power  01  Satan  :  And  hence  we  are  all  conceived  6. 5.  Hoi.  n. /.Rom. 
 41  in  fm,  averfetogood,  and  prone  to  evil,  and  condemna-  \Q1^9'  ^0f"  5  6> 
 c<  tion  is  palled  upon  all,  and  no  meer  Creature  is  able  to  °* r  '4' 
 "  deliver  us.  7  .         ,  - 
 
 "4-  God  fo  loved  the  World,  that  he  gave  his  only  ^1  Ui^W 
 ct  SON  to  be  their  REDEEMER,  who  being  the  Eternal  0.  5.  j0h.'  i0.  g0. 
 "  WISDOM  and  WORD  of  God,  and  fo  truly  GOD  and  1  Tim.  2.  5.  Hcb.  2. 
 "one  in  Effence  with  the  FATHER,  did  afTume  our  Na-  J4> l6-  Luk.  1.27, 
 ««  ture,  and  became  Man,  being  conceived  by  the  HOLY  ^.4. V/.'1  Mac '4! 
 "SPIRIT  in  the  Virgin  Mary,  and  born  of  her,  and  called  Hcb.V'xd.  Mat  1.15! 
 "JESVS  CHRIST:  who  being  Holy  and  without  all  Aft.nx.Hqb  2.3,4. 
 "tin,  did  conquer  the  Tempter  and  the  World,  fulfilling  all  H^b-  9-l6«  &  10.12. 
 ••righteoufhefsi  Hecna&edand  preached  the  Law  or  Cove-  ,^7'cor? ',  Eph'  z' 
 •4  nant  of  Grace,  confirming  his  Do&rine  by  abundant  un-  Luk.  2?.  42.  pfal.id! 
 ct  controlled  Miracles  j  contemning  the  World,  he  expofed  10.  iPec.  g  i8,iq. 
 ,c  himfelf  to  the  malice  and  fury,  and  contempt  of  tinners,  2  Tim.  iio.Hc:\i. 
 ••and  gave  up  himfelf  a-Sacrifice  for  our  fins,  and  a  Ran-  I4'  A^  f2-24>  9-  & 
 «4  fom  tor  us,  in  fuffenng  death  on  aCrofs,  to  reconcile  us  y^AftTifd  &  j0'. 
 •'to  God:  He  was  buryed,  and  went  in  Soul  to  the  Souls  35.  Hcb.  8.2.  &  10'. 
 Cl  dv  parted  :  And  the  third  day  he  rofe  again,  having  con-  *i-  Aft.  3.  a$.&  5. 
 
 '4  andis  Lord  of  alU  the  chiei  Prieft,  and  Prophet,  and  King 
 •4  of  his  Church,  interceding  tor  us,  teaching  and  governing 
 Jc  us, by  his  Spirit,  Minifters  and  Word. 
 
 *   5.  The  New  Law  and  Covenant  which  drift  hath  pro- 
 
 Ff  3  J* cured, 
 
22i  OftheCHRISTlAN  RELIGION: 
 
 Hcb.9.15.  Jch  i/i2.  «  cured,  made  and  fealed  ("by  his  Blood,  his  Sacraments, 
 G?\l66AAaii\l'  "and  IlisSPinO  is  this>  [That  to  all  them  who  by  true 
 &V  19.  &  20 .'lu  "  Repentance  and  Faith,  doforfake  the  Flefh,  the  World  and 
 Rom.  8.1.13.  Mar.  "  the  De-vil,«and  give  up  therrifcrves  to  God  the  Father,  Son 
 4,n.Rom.  8  15,17.  "  and  Holy  Spirit,  their  Creator,  Redeemer  and  Sanctifier, 
 Gal.  4  6.  Joh.  3.  6    <>  he  wiI1    iv£  Himfeif  in  fhefe  Relations,  and  take  them  as 
 
 I  Cor,5.i7.  Korr.  8.  f    ,  .  ^        .       .      .  .  ,  ,  . 
 
 9.Eph.2  18.22  Rev.  hls  rcc<>ncikd  Children,  pardoning  h .  r  lins,  and  giving 
 2.  &  3.001.1.11,23.  "  them  his  grace,  and  title  to  Evertalting  Happinefs,  and  will 
 Hcb.  4. 1.  Mar.  16.  Ct  gloritie  all  that  thus  pcrievere :  But  will  condemn  the 
 i5.  Joh.  3.3,  $35.  "unbelievers,  impenitent,  and  ungodly,  to  everlafting  pu- 
 Heb.12.14.  2  Thefl.   c;      p  . -.   -I--  •   ^--  .ti'  :    i  1  ■     *  .■    ■ 
 
 1.  8  9.  &  2  12.  Lik.      nrfhrnent.j  This  Covenant  he  hath  commanded  his  Mini- 
 
 13.  3.  Mat.  28.  19.  "  ftersto  proclaim  and  offer  to  all  the  World,  and  to  bap- 
 Mar.  i5.  15,    1 5.  '*'  tjze  all  that  content  thereunto,  to  invert  thf-m  Sacramec- 
 
 1  Cor.  5.  19   joh.5.  c   ta]j     in  aU  thc^  temfa~    an<]  ei.rcr   t;lem  jnt0  fas  jlo]    c 
 37.  &  io  28,29.         '•  r'     i-  1    r\         \  J 
 
 joh.i4.25.&  i5.2<.      tho!i-:k  Church. 
 
 1  Fee.  no,  u,  12.       cc  6.   Tnc  Hsly    Sprit  proceeding  from   the  Father  and 
 
 2  Per.  1.  21.  2  Tim.  "  the  Son,  did  tiift  inspire  and  guide  the  Prophets,  Apoftks 
 I'  h6'  *°h'&5,  i?  "  and  EvanbclllH  that  they  might  truly  and  tally  reveal  the 
 Ifa.8.2o!Rev.22.i  8*,  "  Do^rine  of  Chrifl,and  deliver  it  in  Scripture  to  the  Church, 
 19.  1  Tim.  5.  14.  cc  as  the  Rule  of  our  Faith  and  Lire  \  and  by  abundance  of 
 Luk.  15.29,31.  Aa.  "evident,  uncontrolled  Miracles,  and  gifts,  to  be  the  great 
 
 2,22>  &ut2,  &  Ip* cc  witnefs  of  chnfl> and  of  the  truth  of  his  ho]y Word- 
 
 Uiuti^'.f^il  "  7'  where  the  Gofpd  1S  made  knQwn' the  H0LY  SPI_ 
 i2.&3.2?i  Cor'14!  CCRIT  doth  by  it  illuminate  the  minds  of  fuch  as  fhall  be 
 
 Aa.  25.17,18.  Rom.  "fiived,  and  opening  and  foftening  their  hearts,  doth  draw 
 
 8.9,10,11.  Aa.  i5.  "them  to  Believe  in  Chriit,  and   turneth  them  from  the 
 
 14.  Joh.5. 44.  Ezek.  «  p0wer  0f  satan  unto  God  :  Whereupon  they  are  joyned 
 
 CoI.22.i5 ^Eph?5.2o'  "  r°  Chrift  the  Head>  alld  hlt0  the  H°,y  Catholick  ^'hurch 
 31  ,  32.  &  3.  17!  cc  which  is  his  Body,  conliftingcf  all  true  Believers,  and  are 
 1  Cor.  12.  12,  13,  "freely  juftiried  aud  made  the  Sons  of  God,  and  a  fanrftiricd 
 27.  Rom.  3.  24.  &  "peculiar  people  unto  him,  and  do  Love  him  above  all,  and 
 2.,2i!i  Rom!<! <  M  \C#  "  *crvc  ^m  ^ncere^y  m  holinefs  and  nghteoufhefs,  loving  and 
 10.37.  i"Cor.5u.  "dcliringthe  Communion  of  Saints,  overcoming  the  Flefh, 
 Luk.i.7$.  *  Joh. 3.  u  the  World,  and  the  Devil,  and  living  in  Hope  of  the  comiqg 
 14.  iPet.1.22.  Aa.  "0fChnir,andofEverlamnglife. 
 
 i%h.f.  iiVicot.  "  8-  At  death  the  Souls  ofthe  Juried  go  to  Happinefi 
 1. 7. 2*  Pct.3.1  iji2."  cc  with  Chrift,  and  the  Souls  of  the  wicked  to  mifery  :  And 
 Tk.  1. 2.  &  3.  7.  "at  the  end  of  this  WTorld,  the  Lord  Jefus  Chrift  will  come 
 Luk.23.43.&  16  22.  cc  agail^  and  wi]j  raife  the  Bodies  of  all  men  ffom  thc  dea^ 
 
 23.  2VeN3.i9.L1k!  "and  W1^  )ud£e  a^tfl-  world  according  to  the  good  or 
 16.' 28.  Aa.  1.  ii,  •  <c  evil 
 
4ii<J3  Firjtz  WBdt  it  /s. 
 I  which  they  have  done  :  And  ms  flull  go    ■  Cor.i.$ 
 
 I  .yllulh 
 
 .  Holiriefs,  (hall  l(  I  prailL  and  pleale  ^1,41,  42.  2 
 
 "him  perfectly,  and  beloved  by  him  for  evermore  \  and  the  4.  8, 18.  2  ThdT.i. 
 
 "Wicked  fl  ill   go  into  Everlafting  punifhment  with  the  8>9>  10.  &  2.  12. 
 -il.  [oh.  17.  24, 
 
 tLH.  According  to  thisBeliefwe  do  dehbera  fc-  Luk.15.21  Aft  2.57. 
 
 jfly  by  i  I  content  of  Will,  take  this  One  God,  &  5. 1 9"  Rom.  8.  13. 
 
 ctche  infinite  Power,  Wifdom,  and  GoodiiLts,  the  Father,  Luk.  14.32. 1  Theft 
 
 "S  >n,  and  Holy  Spirit,  for  our  only  God,  our  rec  tf^folh?™' 
 
 "  Father,  ourSavipur  and  our  Sanctifyer,  and  relblvedly  give  \6\  Jcor  8.V loh. 
 cc  up  our  fclvts  to  him  accordingly  ',  entering  into  Ins  Church   17.3.  x  Cor,  8.  6. 
 u  under  the  hands  of  his  Minifters,  by  the  folcmnization  of  2  Cor.   6.  17,  18. 
 cc  this  Covenant  in  the  Sacrament  of  Bapcifm.    And  in  pro-  *  '°h-  x  3-  ^pk-4. 
 "fecution  of  this  Covenant,  we  proceed  to   ftirre  up  qui  I\4  & jV^tf   /ft" 
 "DESIRES  by  daily  PRAYER  to  God  in  the  Name  9.6.R0m  6.  i^idl 
 "ofChrift,  by  the  help  of  the  Holy  Spirit,  in  the  order  Luk.  19.  27.  Joh.g. 
 "following:    1.  Wedefire  the  glorifying  and  hallowing  of  io,Mac.z8.ip.  Eph. 
 <cthe  Name  of  God,  that  he  may  be  known,  and  loved,  i\  ^k^bIV 
 "  and  honoured  by  the  World,  and  may  be  well-pleafed  in   13'  ]6',i6.  1  Cor.  2! 
 «  us,  and  we  may  delight  in  Him  which  is  our  ultimate  10.  Eph.- 1. 18.22. 
 «  end.    2.  That  his  Kingdom  of  Grace  may  be  enlarged,  and  &  3«  5jx^«  zCor.i. 
 ••his  Kingdom  of  Glory  as  to  the  Perfected  Church  of  the  ^KoLilT'^ 
 c«  fan&itied,  may  come  :  That  Mankinde  may  more  univer-  5^  the  Lords  Trayer*. 
 •«  Tally  fubject  themfdves   ro  God  their  Creator  and  Re- 
 "  deemcr,  and  be  faved  by  him.    3.  That  this  Earth  which 
 41  is  grown  too  like  to  Hell,  may  be  made  liker  to  the  Holy 
 ■•  ones  in  Heaven,  by  a  holy  conformity  to  Gods  Will,  and 
 "  Obedience  to  all  his  Laws,  denying  and  mortifying  their 
 11  own  flefhly  defires,  wills  and  minds.     4.  That  our  Na- 
 *'  tures  may  have  neceuary  fupport,  protection  and  provi- 
 u  fion  in  our  daily  fervice  of  God,  and.  paifage  through  this 
 ■*.  World,  with  which  wc  ought  to  be  content.     5.  That  ail 
 •'  our  fins  may  be  forgiven  us  through-  oar  Redeemer ,  as 
 11  we  our  felves  are  ready  to  pardon  wrongs.     6.  That  wTe 
 w  may  be  kept  from  Temptations,  and  delivered  from  fin 
 "  and  mifery,  from  Satan,  from  wicked  men,  and  from  our 
 c*  felves :    Concluding  our  Prayers  with  the  joyfull  Praifes 
 41  of  God,  our  Heavenly  Father,  acknowledging  his  King- 
 11  dom,  Power,  and  Glory  for  ever. 
 
 "III.  The 
 
224  Of  the  CHRISTIAN   RELIGION: 
 
 CCI1I.   The  Laws  of  Chriftian  PRACTICE  are  thefc : 
 mens.  U  ['  TlUL  °  ;!  Soulsdo  hrmly  adhere  to  God,  our  Creator, 
 
 Tud.  21.  Gal.  $.22.  "Redeemer  and  Sancriryer,  by  Faiih,  Love,  Confidence, 
 Luk.  10.27.  1  Tim.  "and  Delight  >  that  we  fek  him  by  deiiie,  ob-djence#and 
 4.7. if* 54.7.^.24.  whop,  s  meditating  on  himfclf,  his  word  and  vror^s  of 
 it  Hcb?^.'^^!8!  "  Greation*Redemptidn.and  SancMcation,  of  Death,  J  dge- 
 Mat.15.18  19.  L*k!  cc  Blent,  Heaven  and  Hell:  exerciiing  Repentance  and  naor- 
 12. 15. Rom.  13. 13,  "drying  fin,  especially  atheifm  ,  unbelief,  and  unhoiinefi, 
 14.    i  Cor.  3.  18.  ahardnefs  of  heart,  diiobedieiice  and  unthankrulnefs,  pride, 
 
 Pfal. 
 
 & 
 
 Gen. 24.^3. Eph.5.18,  cc  tites,  words  and  outward  actions :  Refitting  temptations', 
 
 12"  V6^tv\2tUkt  "ancJ  icYVino  God  with  all  our  faculties,  and  glorifying  him 
 
 i2!luk.2i.25.5pfaii  u'm  our  Hearts,  our  Speeches,  and  our  Lives. 
 
 141.3. 1  Coi.10.12!  c"  2«  That  we  worihip  God  according  to  his  Holinefs, 
 
 ITal.39.  r.  Prov.4.  "and  his  Word,  in  Spirit  and  Truth,  and  not  with  Foppe- 
 
 23.  Eph.  6.  10, 19.  cc  Yics  ancj  imagery  according  to  our   own  devices,  which 
 
 ITaLsi.f.'&utiL'  "  maydifhonourhim,  and  lead  us  to  Idolatry. 
 
 1  Thctf.  3.17.  \>h\\.  cc  3.  That  we  ever  uie  his  Name  with  Ipeoial  Reverence  j 
 
 4*  6.  "  efpecially  in  appealing  to  him  by  an  Oath  ^  abhorring  pro- 
 
 Joh.4.23,24.  Mat.  cc  phanencTs,  perjury,  and  breach  of  Vows  and  Covenants 
 i5.pJfa.i.i3.Dcut.  cc[0  God>   5  ^    j 
 
 4I2.  &  12.  '16.  'jam*  "  4'  That  we  meet  in  Holy  AfTemblies  for  his  more  fo- 
 
 5.12.  Aa.2.42.&6'.  "  lemn  Worfhip,  where  the  Pallors  teach  his  Word  to  their 
 
 2  &  20  7.28.30,31,  "pocks,  and  lead  them  in  Prayer  and  PraifetoGod,  ad- 
 *6*  ]Jm^)t*'\>h'\  "  m'-n^^r  tne  Sacrament  of  Communion,  and  are  the  Guides 
 14.  'i  Cor.  %.:za.  "of  the  Church  iri  Holy  things,  whom  the  people  mull 
 &  10.  i<5.  Heb.  7.7.  "  hear,  obey  and  honour  =,  efpecially  the  Lords  Day  mull  be 
 Rev.1.10.  nft.20.7.  (c  thus  fpent  in  Holinefs. 
 
 E^°5  !^2  d      £  "  *'  ^at  Parents  educate  tJieir  Children  in  the  Know- 
 
 11  12!  Dan.  6*  iV  "ledge  and  Fear  of  God,  and  in  obedience  of  his  Laws^ 
 Aa.ro.30.1fal.101!  "and  that  Princes,  Matters  and  all  Superiours  govern  in 
 1  Sam.2.23529.Gen.  "  Holinefs  and  Juftice,  for  the  glory  of  God,  and  the  com- 
 18.iQ.J0fh.24.15.  cc  mon  good,  according  to  his  Laws:  And  that  Children 
 
 2i°.  iV°3  22t    eUC*  "  *ove>  honour  ar,d  °^ey  t^1£^r  Parents,  and  all  Subje&s  their 
 "  Rulers,  indue  fubordination  unto  God. 
 .  *  6.  That  we  do  nothing  agamft  our  Neighbours  Life 
 
 *5>38*39»' 22'    •    "or  bodily-  welfare,    but  carefully  preferve    it   as  our 
 «  own. 
 
 "7.  That 
 
and,  Firjt,  What  it  is.  a  a  5 
 
 <lj.  That  no  man  dcHlc  his  Neighbours  wife,  nor  com-  Mat.j. 27,28,: 
 "  mit  Fornication  i  but  prefcrve  our  own  and  others  Cha- 
 "ihty  in  thought,  word  and  deed. 
 
 u  8.  That  we  wrong  not  another  in  his  Eftate,  by  dealing,  1  Thcfl*.  4.5.  Eph.  4. 
 " fraud,  or  any  other  means  >  but  prefer ve  our  Neighbours  2Bt 
 11  Eftatc  as  our  own. 
 
 5- 
 
 "truth  in  love,  and  prelerve  our  neighbours  right  and  ho-  Cel.  3.  9,  gT0Y# , 
 "nour  as  our  own.  22«&  6  i7-&  13.5. 
 
 u  10.  That  we  be  not  feltifh,  fetting  np  our  fehes  and  Ro 
 "our  eura,  againit  our  Neighbour  and  his  good,  deiiringto  ip/i7p?i  22?!$  Lut 
 "draw  from  him  unto  ourfelves:  But  that  we  love  our  14. 22,23.  J  am.  2.8. 
 Cc  Neighbour  as  our  felves,  defiring  his  welfare  as  our  own  >  &3'3  iGoe  13. 
 "doing  to  others  as  fregularly)  we  would  have  them  do  to  ^ac-7-i2.Kph  4  32. 
 "us-,  forbearing  and  forgiving  one  another  i  loving  even  i°^l'l6  Rom 
 "  our  enemies,  and  doing  good  to  all,  according  to  our  pow-  1 3.  9.'  1  Thefr  4°  9". 
 "  er,  both  for  their  Bodies  and  their  Souk  1  Pet.  1.22.  &  5 .  84 
 
 ThisistheSubftance  of  the  CHRISTIAN    RELI-  ^?-J7.  GaLtf.10. 
 GION.  Epn.2iP.  Tit,  1.14. 
 
 5^.15.  II.  The  funwi  or  Abjlraft  efthe  Chrifiian  Religion 
 it  contained  in  three Jhort  Forws :  Ihefirfi  called,  'the  Creed, 
 containingthe  matter  of  the  Or^nBeUrfi  The fecond  called,  *  Hid     fwbicbregi 
 The  Lords  Prayer,   containing   the  matter  of  Chriftian  De-  BfMihtv  inhis  Jl*. 
 iires  and  hope :  The  third  called,  The  Law  or  Decalogue  con-  fwer  to   tbe   Jeftdti 
 t aining  thefumm  ofMwaU  Duties  ;  which  are  asfoh'oxveth.         challenge. 
 
 Dc  toc;s  Sciij-turis, 
 
 Ti       t>  tr  t   t  r  t-  hxc    brcvisnim    col- 
 
 .     The    B^LJ\1'  .  letfanmcabApfto- 
 
 1.  3?  beliebe  in  CpoD,  the  SFatber  aimtgbtp,  $£a:m  iii9ucquitpijrctcie- 
 of^eaben  anD  CBartU  •,  2»  2nd  in  ieftjfiCtetfrbisonlp  demimn  liter*  nc- 
 £>on  our  llo*&-,  tobo  teas  conceibefc  bp  tbe  ©olpCEboft,  fcIl»n^vciquirciunt 
 tw?n  of  tbe  Strain  Mary,  fuffere*  unfter  Pomius  M«e  s  Ju  sSK  iSSi 
 toas  crucincD,  Dead  anD  buried,  &ercen&e&  to*^eIi*  nbnpoffunt,h*c  for- 
 ty* tbirO  Dap  be  rofe  again  from  x\)t  Dea&j  be  afcenDeo de  retinemes  lnix- 
 into  ^eaten,  ano  ffttetb  en  tbe  riabt  banD  cf  <J5co  tbe  ?nc  /]bi  f"fficicntcm 
 iFatber  aimtgbtp:  from  tfcence  be  (bail  come  again  to  ^^ilTom 
 juOge  tbe  quick  and  tbe  beao,  3.  31  beliebe  in  tbe  ©olp  <; .  2.c".  „.  ,,;.  <> 
 <£bofl  ^  tbe  I^olp  Catbolicfc  C&urcfc  ttfe  Communion  of  **/.  fitfr.) »: 
 
 G  g  faints, 
 
226  Of  the  CHRISTIAN  RELIGION: 
 
 ^atnta,  tfc  3Fo?gibenefs  of  fine,  t!>e  ftefurrection  oftfte 
 boDp,  anD  t!)e  ilife  dEberlafitng* 
 
 The  LORDS  PRAYER. 
 
 flDur  IF  2  E^  (Biff  totted  art  inl^aben,  !)anotoed 
 be  tbp  $ame :  2Lbp  3&mgDom  come :  SLftp  toill  be  Done  on 
 dEartb  as  it  is  in  ^eaben.  dBibe  us  tbis  dap  our  Dailp 
 b?eaD,  anD  fo^gite  us  our  trefpaffes  as  toe  fo^gibe  tbem 
 tbat  trefpafs  againft  wb  :  and  leaD  us  not  into  tempta- 
 tion s  but  Deliber  ub  from  ebil :  iFo^  tbine  is  tbe  Ifctng- 
 Dcm,  tbe  goter  ana  tbe  <£Ioip  s  fo?  eber,  Amer» 
 
 The  Ten  CO  MM  AN  DEMENTS. 
 
 Excd.  20.  Godfiak?  all  thefe  words,  faying,  I  aw  the  Lord  thy  God, 
 
 Dcut,  5. '  which  brought  thee  out  of  the  LandofEgypt,  out  of  the  houfe  of 
 
 bondage, 
 
 u  £(ou  (bait  fcabe  no  otber  <EoDs  before  me- 
 .  2*  SLDdii  ftalt  not  maise  unto  tbee  anp  g?aben  3!mage, 
 o^  anp  lifcenefs  of  anp  tbing  in  ^eaben  abobe,  o^  tbat  is 
 in  tbe  CEartb  beneatb,  o$  tbat  is  in  tb*  toater  under  tbe 
 CBartb  i  SHwi  ftalt  not  bote  Doton  tbp  feif  to  tb&m,  no? 
 ferbe  tbem :  $n  a  tbelLo^D  tbp  ©oD  am  a  jealous  (Sod, 
 biffting  tbe  iniquities  of  tbe  JFatbers  upon  tbe  CbilD^en 
 „  _   .,  f    .       .  to  tbe  tbitD  anD  fourtb  generation  of  tbem  tbat  bate  me, 
 irrer  omnTZtlc)  m  fteU)fn2  merc?  unt0  ttoufanDs  of  tbem  ttwt  lobe  me 
 cciebr^  eft,  rcagna  anD.feeepmp  CommanDemenrs* 
 apud  pierofq  -?  igno-      3.  Cbou  fyalt  not  tate  tbe  i^ame  of  tbe  5Lo?D  tbp  <EoD 
 riiitiaeft.  Hie  emm  in  bain,  fo?  tbe  llo^D  toillnot  boiD  bim  guiltlefs  tbatta- 
 diesqui  ab  Hebrs.s  kPtb  bis  $ame  in  bairn 
 
 Gr*cTfiquu°1nterti  4-  *  Remember  tbe  £abbatb  Dap,  to  Keep  it  boip :  (ft 
 preterm-,  septimana,  bapes  ftait  tbou  iatMJt  anD  Do  all  tbp  too?fc:  but  tbe 
 dickur.  Hoc  nomi-  ^ebentb  Dap  is  tbe  ?>abbatb  of  tbe  fto?D  tbp  €toDs  in  it 
 ™  mortal  9mnn&-  tbsufoait  not  Do  anp  too?&  s  tbou,  no?tbp£>on,  no?  tbp 
 arSn^ciS  B>auflWer,  tbp  «an-ftrbant,  no?  tbp  ^atWerbant,  no? 
 nefciuxic  pkriqj  tbei  tbp  Cattel,  no?  tbe  stranger  tbat  is  toitbin  tbp  gates : 
 9phd.Antmh.adJ*a-  ifo? in  fir  Dapes  tbe  ILo?DmaDe  ^eabenanD  €artb,  tbe 
 10i.11  1.  p.  (mibi)  ^ea5  anD  all  tbat  in  tbem  i&,  anD  reffeo  tb$  &ebentb  Dap, 
 ui.w  b.  p.er.L.  ^e^fo^^e^o^bletreDttie^ebentbDap,  anD  ballotoeD 
 it* 
 
 5*  honour 
 
— 
 
 and,  Firft  >  WhU  it  is.  227 
 
 5,  1£onc*ir  tl)p  JPatber  anD  t^p  potter ;  tl;ar  ftp  fcapec 
 map  be  long  upon  tfce  llano ,  tobict)  t^e  *Lo?D  t!;p  <Eoo 
 grbetl)  tbee. 
 
 6*  2Lbou  foalt  not  hill. 
 
 7*  Zfcou  fijalt  not  commit  abutterp. 
 
 8.  2Ll)ou  ftalt  not  $teal. 
 
 9.  SCtiou  ftiair  not  t^ear  faife  toittttft  againft  t&p  ®titf)* 
 bour* 
 
 10.  gbou  fijalt  not  cobet  tf;p  Jpeig^ourfi^oufe :  tfcou 
 (bait  not  cobettbpjptigbboursraifc,  no?  \)i&  tipan-fer- 
 bant,  no?  its  3?ai&-ftrbant,  no.?  fcis  jSDjce,  no?  tria  3fe, 
 nog  anp  tduig  t&at  is  t&p  #etgfcbcur$» 
 
 £.  16.  The  ten  Commandements  are  fummed  up  by  Chrift 
 into  tbefe  two,  Thou  Jh  alt  love  the  Lord  thy  God  with  all  thy 
 heart,  and  foul,  and  wight;  and  Thou  Jh alt  love  thy  Neighbour 
 as  thy  felf. 
 
 #-  17.  Thefe  Commandements  being  firft  delivered  to  the 
 Jews,  are  continued  by  Chrift,  asthefummofthe  Law  of  Na- 
 ture \  only  inftead  of  Deliverance  of  the  Jews  from  Egypt,  he 
 hath  made  our  Redemption  from  fin  and  Satan ,  which  was 
 thereby  typified,  to  be  the  fundamental  motive  \  And  he  hath 
 removed  the  memorial  of  the  Creation-Reft,  from  the  feventh 
 day-Sabbath ,  to  be  kept  on  the  Lords  day,  which  U  the  firft, 
 with  the  Commemoration  of  his  Refurretiion,  and  our  Re- 
 demption, in  thefolemn  Worjhip  of  his  holy  Ajfemblies. 
 
 .$.  18.  III.  The  briefeft  Summary  of  the  Chriftian  Religi-  Matth;28  J9t  Ro.t. 
 tn,  containing  the  Effentials  only,  is  in  the  Sacramental  Co*  $#  x  &^  4  1  Pec 
 venant  of  Grace :  Wherein  the  Fenitent  Believer,  renouncing  3.  21,22.  Hcb.5.i. 
 theFleJh,  the  World  and  the  Devil,  doth  folemnly  give  up  him-  Aft.i.  58,41.  I*fcf. 
 felf  to  God  the  Father,  Son  and  Holy  Spirit,  as  his  only  God,  ^^j^j 
 his  Father,  his  Saviour  and  his  Santlifier,  engaging  himfelf  dl\™q°0  v;dc  Wa- 
 hereby  to  a  Holy  life  (of  Resignation ,  Obedience  and  Love) ;  hfri^mi  Strabon.  de 
 and  receiving  the  pardon  of  all  his  fins,  and  title  to  the  fur-  rebus  Ecclcf.  cap.  16. 
 ther  helps  of  grace,  to  the  favour  of  God,  and  everlafting  life :  p*(BibLTat.)  691. 
 Thit  Covenant  is  firft  entered  by  the  Sacrament  of  Baptifme,  E,1  vfnt  CaY*£f™- 
 and  after  renewed  in  our  communion  with  the  Church,  in  the  t0Yum  /?.  767,  758, 
 Sacrament  of  the  Body  and  Blood  ofChrift.  &e% 
 
 So  that  the  Chriftian  Religion  is  but  f  Fsitb  in  God  our 
 Creator,  Redeemer   and  Sanclifyer,  producing  the   hope   of 
 
 Gg  2  Life 
 
228  Of  the  CHRISTIAN  RE  LIG  /ON:&c. 
 
 Life  Everlafiing,  and  pojfejfing  us  with  the  love  of  God  and 
 Man :  And  aU  this  exfreffed  in  the  genuine  fruits  of  Pati- 
 ence, Obedience,  and  Traifeto  God,  and  works  of  Charity  and 
 Juftice  unto  Man. 
 
 #.  19.  That  all  this  Religion  might  be  the  better  undtrfiood, 
 received  and  pratfifed  by  us,  the  Word  of  God,  came  down 
 Joh.  13.  15.  *nt0  Fhft->  m^  &ave  m  a  fwfctt  ExaMfe    of  it  in  his  mojl 
 
 1  Per.  2.21.  perfect  Life\  in  petfett  holinefs  and  innocency,  conquering  all 
 temptations,  contemning  the  honours,  riches  and  pie  a  fur  es  of 
 the  lVorld\  in  perfect  patience,  andmeetyefs,  andcondefcenfion^ 
 and  in  the  perfett  Love  of  God  and  Man.  , 
 
 When  perfect  Dodhine  is  feconded  by  Perfect  Exempla- 
 rinefs  of  Life,  there  can  be  no  greater  Light  Cct  before  us 
 to  lead  us  out  of  our  ftate  of  darknefs  into  the  everlafting 
 Light.     And  had  it  not  been  a  pattern,  of  holy  Power 
 Wifdom  and  Goodnefs  -,  of  Self-denyall,Obedience  and  Love* 
 of  Patience,  and  of  Truth  and  Prudence,  and  of  contempt 
 of  all  inferiour  things,  even  of  Life  it  felf,  for  the  Love  of 
 God,  and  for  Life  -eternal  >  it  would  not  have  been  a  full 
 exemplification  of  his  Do<ftrine>  nor  a  perfect  Revelation 
 of  it  to  the  World.    Example  bringeth  Doctrine  neer  our 
 Senfes ,  and  thereby  maketh   it  more  clear  and    power- 
 full. 
 
 £..20.  #  is  the  undertaken  Office  of  Jefu*  Chrift,  to  fend 
 the  Holy  Spirit  into  Believers  mindes ,  and  to  write  out  the 
 fubftance  of  this  Law  upon  their  hearts ,  and  give  them  fuel 
 holy  and  heavenly  inclinations,  that  it  may  become  at  it  were 
 a  Natural  Law  unto  them,  and  they  obey  it  with  love,  faci- 
 lity and  delight  (though  not  in  perfection  till  they  arrive  at  the 
 ftate  of'Terfetlion.) 
 
 So  much  to  mew  WHAT  the  Chriftian  Religion  is. 
 
 Joh.  3:5,6.  & 
 
 7.3*, 
 
 39.  Gal.  4. 6. 
 
 &$. 
 
 i83  2$.  Ram. 
 
 8.9, 
 
 13.    2  Cor. 
 
 3-    3- 
 
 i  Cor.  6.  11. 
 
 &  2. 
 
 10,11.  Jer.  j 
 
 1.33. 
 
 Hal.  1.2.  2 
 
 Pet.  1. 
 
 4.  iloh,  4.  7 
 
 .  &$• 
 
 4;  ***■ 
 
 CHAP. 
 
Of  the  Nature  and  Properties  of  the  Chrijiian  Religion.  : :  9 
 
 CHAP.    IV. 
 
 Of  the  Natttre  and  Properties  of  the  Chriftian  Religion. 
 
 HAvingunderftood  the  matter  and  words  of  the  Chrifti-  Nihil  eft  ad   d 
 an  Religion,  before  I  proceeded  any  furthcr,I  thought  ^.^ih^a^cS" 
 it  mexttopafs  a  judgment  upon  the  nature,  tern-  JJJ^  verkate  fariii- 
 pcrament,  conftitution  and  properties  of  it.     And  therein  Us.  inq.+Ambrof. 
 I  found   that  which  mult  needs  be  a  great  preparative  to 
 belief. 
 
 $.  i.  And  firfi^  I  founds  that  it  is  a  moft  holy  andjpiritual' 
 Religion,  refolved  into  the  moft  excellent  Principles  and  Ends, 
 glorifying  God,  and  humbling  man,  and  teaching  us  the  moft 
 divine  and  heavenly  life,  in  the  love  and  patient  fervice  of 
 our  Creator. 
 
 i.  It  is  moft  Holy,  for  it  calleth  us  up  entirely  unto  God,  Nulla  major  ad  ama- 
 and  confiftethin  ourabfolute  dedication  and  devotednefs  to  rem   invitatlo  quam 
 
 him.     2.  It  is  moft  Spiritual,  leading  us  from  things  carnal  F*vcnirc  »j^CI": 
 
 ,  i  i     ■  •  it      i  i  D  r  &    n>rms    durus    eft 
 
 and  terrene;  and  being  principally  about  the  government  ot  animU5j  ^iy  fi  dc- 
 
 the  Soul  •,  and  placing  all  our  felicity  in  things  fpintual,  and  ledionem  nolebae 
 notinflefhlypleafures  with  the  Epicureans  and  Mahometans :  impendere,  nolit  re- 
 It  teacheth  us  to  worfhip  God  in  a  fpiritual  manner,  and  not  ¥*}*"*'  ,Au^'  c 
 either  irrationally,  toyimly,  or  irreverently  :  And  it  dired-  ^^  ^0'd  amanir, 
 eth  our  lives  to  a  daily  converfe  with  God  in  holinefs.  3.  The  aut  non  laboracur^'c 
 Principles  of  it  are  the  three  EiTentialities  of  God  in  Unity,  labor  amacur. /**£•• /2- 
 viz.  the  Infinite  Power,  Wifdom  and  Goodnefs^  and  the  d/fanD-^f  adcunto 
 three  grand  Relations  of  God  to  Man,  as  founded  in  his  three  caft- .  p^tcm  ad* 
 moft  famous  works,  viz,  as  our  Creator,  our  Redeemer,  and  hibemo,  opes  amo- 
 our  Regenerater  or  San&irier  •,  and  the  three  great  Rela-  vento :  qui  fecus  fa- 
 tions  ariling  from  Creation,  and  alfo  from  Redemption,  xit>  DJ-U%  i?fl^d" 
 viz.  as  he  is  our  Owner,  our  Ruler  and  our  Benefactor  or  ^^S^I  1^7. 
 chiefeft  Good  and  End.  4.  The  Ends  of  the  Chriltian  Reli-  SiemGcat  pi 
 gion,  I  find  are  proximately  the  fa  ving  of  man  from  Satan,  tern  Deo  gratamefle* 
 and  the  Juftice  of  God  \  the  fan&ifymg  them  to  God,  and  fumPtum  cffc  rcmu~ 
 purifying  them  from  fin,  the  pardon  of  their  fins,  and  the  vcn<km'  */>»•-• 
 everlafting  happinefs  of  their  Souls,  in  the  pleafing  and  fru- 
 ition of  God  for  ever.    In  a  word,  it  is  but  the  redeeming  us 
 
 Gg  3  from 
 
230  Of  the  Nature  and  Properties  of  the  Chrijlian  Religion. 
 
 from  our  carnal  felf,  the  world,  and  the  devil,  to  the  love 
 and  fcrvice  of  our  Creator.  5.  Nothing  can  be  fpoken  more 
 honourably  of  God  in  all  his  perfections,  in  the  language  of 
 poor  mortals,  than  what  the  Chriman  Religion  fpeaketh  of 
 him.  6.  And  no  Religion  fo  much  humbleth  man^  by  opening 
 the  malignity  both  of  his  original  and  actual  fin,  and  de- 
 claring the  difpieafure  of  God  againft  it.  7.  It  teacheth  us 
 who  once  lived  as  without  God  in  the  world,  to  live  wholly 
 •unto  God,  and  to  make  nothing  of  all  the  world  in  compa- 
 ct iftunus  nemo  re-  rifon  0f  jlim<     g#  Ancj  lt  teacheth  us  to  live  upon  the  hopes 
 
 ChrifStUr>moribul     °*  heaven,  and  fetch  our  motives  and  our  comforts  from  it. 
 
 prom  valet,  coequa-       $-  2.  J  find  that  the  Chrifiian  Religion  is  the  mofl  pure,  and 
 
 tur.  M^'tm.  clean^  and  utterly  opfofite  to  all  that  is  evil. 
 
 Chriftiani      nomen       There  is  no  vertue  which  it  commendeth  not,  nor  duty 
 
 Chdftum01'  ltU£in£te  whlch  k  commandcth  not,  nor  vice  which  it  condemneth  nor, 
 
 imitatur  :    Quide-  nor  fin  which  it  forbiddcth  not. 
 
 nim  tibi  predeft  vo-       The  chief  thing  in  itwh'.ch  occafioneth  the  rebellion  and 
 
 cari  quod  non  cs,  &  difpieafure  of  the  world  againft  it,  is  the  purity  and  goodntfs 
 
 nwfa^hrmZ  oflt>  which  is  contrary  to  their  fcnfual  nature,  and  asPhyfick 
 
 numtc  efle  delcdar,  to  their  licentious  lives:  would  it  indulge  their  vices,  and 
 
 quae    Chriftian'.tatis  give  them  leave  to  (in,  they  could  endure  it. 
 
 fumgerc,  &  merito       $t  2. Particularly  it  tnoft  vehemently  condemneth  the  grand 
 
 de  vita  Q>riftUni.  andpermcious  fruits. 
 
 We  vcre  Cluiftianus       1.  No  Religion  doth  fo  much  to  teach  men  Humility,  and 
 
 eft,  qui  omnibus  mi-  make  Pride  appear  an  odious  thing.  Itopeneth  the  malignity 
 
 fcricordiaia  facie, qui  ofk       jt  ljf    h        the  mind  againft  God  01  Man:  it  con* 
 
 nulla  omnmo  move-  Jf.  ^      r     •  .  °     .       .  ^  ■      ■,        r 
 
 tur  injuria  3  qui  alie-  cemneth  lt  as  Satans  image :  it  giveth  us  a  multitude  of 
 njm  dolorcm  tan-  humbling  precepts  and  motives,  and  iecondeth  them  Al  with 
 quampropium  Tentitj  the   ftrangeft   example  of  coudefcenfion  and   lowhnefs   in 
 
 non"8  Tnont1  ^ui  Chrift  that  WaS  ever  Prefented  ro  the  view  ^«U  Where- 
 coramhominibus  in-  as  I  find  even  in  thefamoufeftoftheKew*/??*  Heathens,  that  a 
 glor.us  habetur,  ut  great  deal  of  pride  was  taken  for  a  virtue,  and  men  were 
 coram  Deo  &  rnge«  initructtd  and  exhorted  to  be  proud,  under  pretence  of 
 h  ^lorietuL- :  qui  tcr-  maintainingand  vindicating  their  honour  i>  and  true  Humi- 
 poflic  habere  ccele-  hty  was  taken  tor  dilgracetul  balenefs,  and  men  were  driven 
 linj  qui  opprimi  pan-  from  it  by  the  (corn,  not  only  of  the  vulgar,  but  of  Philofo- 
 pcrcm  fe     praifcnte  phers  themfelves. 
 
 IcnVTubvenit'1  &r'       2'  And  tkr£  ls  no  Rdlgion  that  is  fitted  fo  much  to  the 
 AHguji.de  vita cb.ijf.  defuudtion  oiJVtrldlinefl,  or  of  the  love  of  Riches,  as  Chri- 
 stianity 
 
Of  the  Nature  and  Properties  of  the  chrifiian  Religion.  2  3  i 
 
 flianityis:  for  itteachethmen  molt  effedhialfy  the  van  ity  oi  Oamii  en 
 the  work!-,    it   appointcth  them  a  holy  life,  Co  hateful  to  ^ r"> * J™E[ 
 
 in  u  1-         1  r    1     1  .•  tclt  aman,   ex   nn  c  . 
 
 worldly  nun,  as  will  occahon  them  tofeci  the  vexation  otnicn\  fciric«  online 
 the  worlds  it  openethto  them  the  hopes  of  a  life  fo  much  c^ftituto,  male  or- 
 butcr,  as  may  teach  them  to  take  all  the  wealth  and  gloiy  dinc  perturbtto.  /#«- 
 of  this  world  tor  afhadow,  a  feather,  or  adrcam.  It  eon-  g£^^2S«um 
 demnethivcr/J/v/flf^  as  the  fin  incontinent  with  the  love  of  affeftuum  prncipium 
 God,  and  the  certain  mark  of  a  drofTy  unfanftified  miferable  eft  Fhi'.iutii  : 
 foul  It  (etteth  before  us  fuch  an  example  of  Chriii,  as  mull  autem  iuperbii :  I'hi  - 
 needs  llrame  rvorldlinefs  with  all  true  believers.  i^VSTka 
 
 3.  And  for  Senfuality,  it  openeth  the  fhamc  of  its  beaftiality,  J°[^  no£  confcn* 
 andmakeththe  carnal  mind  and  life  to  be  enmity  to  GoJ,  uncus.      Hare  qui 
 and  the  contrary  to  that  fpiritualmind  and  life,  which  is  the  amp.  taver  t,    eackm 
 property  of  all  that    (hall  be  faved  :    It  ftridily  and  vehe-  opera,  omnes  tfo&  ii 
 mently  condemneth  all  gluttony  and  excels  ot  drink  \    all  d[l    Mix:nim  dccb*- 
 ryotting  and  time-wafting  needkfs  (ports  ^    all  fornication,  ritat. 
 and  ribald  talk,  and  Wanton  carriage,  words  or  thoughts : 
 Whereas  I  find  among  Heathens  and  Mahometans,  that  in- 
 ordinate fenfuality  was  much  indulged  :  excefs  of  eating  and 
 drinking  was   ma^de  a  matter   of  no  great  blame :  time- 
 wafting  Plays  were  as  little  accufed,  as  if  men  had  no  greater 
 matter  to  do  in  the  world,  than  to  pate  away  time  in  fome 
 fenfual  orfantaftical  delight  :.  either  by  fornication,  or  many 
 wives  at  once,  their  lutt  was  gratified  ;    and  fo  their  minds 
 were  debafed,  polluted,  and  called  down  and  made  unfit 
 for  fpiritual  contemplation  and  a  holy  life.    From  whence  no 
 doubt  it  came  to  pals,that  they  were  fo  dark  about  things  fpi- 
 ritual and  divine,  and  iooverfpread  with  errors  about  many 
 plain  and  neceflary  things. 
 
 £.4.  Hhere  is  no  Relizjon  which  fo  notably  detelleth  and 
 difgraceth  the  fin  of  SELFISHNESS,  nor  fo  (ft&uajly  teacketk 
 SELF -VENIAL,  as  the  Chrifiian  Religion  doth. 
 
 It  maketh  man  understand  the  nature  of  his  corrupt  de- 
 praved (fate  >  that  it  is  zfaliinghom  GOV  to  SELF:  and 
 that  his  recovery  lieth  in  returning  from  SELF  to  GOV, 
 It  fheweth  him  how  felhfhnefs  is  the  principle  of  divifions, 
 enmity,  wrath,  contentions,  envy,  malice,  covetoufnefs,  in- 
 juftice,  oppreffion,  wars,  uncharitablenefs,  and  all  the  ini- 
 quity of  the  world.  And  how  ft  If  is  the  grand  enemy  of 
 God)  and  Man,  and  of  the  Fubfak&ood  and  peace  \  and  contrary 
 
 to 
 
232  Of  the  Nature  and  Properties  oft  he  Chriflian  Religion. 
 
 to  the  love  of  God  and  our  neighbour,  and  the  Common- 
 wealth. It  giveth  us  fo  many  precepts  for  felf-denial,  as  no 
 other  Religion  did  ever  mention ',    and  fuch  an  example 
 
 /agaktrt  it  in  Jefus  Chrift,  as  is  the  aftonifhment  of  Men 
 and  Angels.  And  therefore  all  other  Religions  did  in  vain 
 attempt  the  true  purifying  of  heart  and  life,  or  the  pacifying 
 of  the  divided  minds  of  men,  while  they  let  alone  this  fin  of 
 felfijhntff,  for  lightly  touchM  it )  which  is  the  root  and  heart 
 ol  all  the  reft. 
 
 $.  <$.N)  Religion  doth  fomuch  reveal  to  us  the  Nature  of 
 Sicinteirgimuj  De-  God      d  bis  worhr  ror  Man,  and  Relations  to  him,  as  the 
 um,fi  pcliumus,quan    ^1    -V      -n   ,•   •       j  A 
 turn  poflunuis;     fine  ChnfttanRehgiOH  doth. 
 
 qualitatebonum,fme  And  doubtkfs  that  is  the  mod  excellent  dodrrine  whidi 
 quanritatc  magnum,  maketh  known  God  moft  to  mans  mind  i  and  that  is  the 
 fiae  indigent*  Crea-  beft  Religion,  which  bringeth  man  neareft  to  his  Creator, 
 
 fent^,  fine  habim  m  love  and  Pu%:  FeW  oi  the  HeathenS  knew  G°d  10  hi$ 
 omnia  contincntem,  Unity,  and  tewer  in  the  Trinity  of  his  Eflential  Primalities: 
 fine  loco  ubiquc  to-  many  queftiond  his  particular  Providence  and  Government: 
 turn ,  fine  tempore  mey  knew  not  man's  relation  or  duty  to  him,  while  they 
 uZmSe7mt  werediilraded  with  the  obfervance  cf  a  multitude  of  Gods, 
 tabiiia  omnia  fackn-  they  indeed  had  none.  Though  God  be  incomprehenlible  to 
 tetiijiiihilque  patien-  us  all,  yet  is  there  a  great  deal  of  the  glory  of  his  perfections, 
 tem.  Quifqun  Deum  revealed  to  us  in  the  light  of  CHriftianity,  which  we  may 
 
 rs  Sss  ^  - «  r,h  »yj **», ■ fo*  *»*       .      ■ 
 
 HuU  fit3pictarr,en  ca-  £•  6-  No  Religion  doth  jo  wonderfully  open,  and  wagmfie, 
 ver,  quantum  poreft,  and  reconcile  GocTs  Juftice  andMercy  to  Mankind,  as  Chri- 
 alfquid  de  eo  fentlre  fcmity  doth. 
 
 Trim  J  ft  Al?  de  li  meweth  how  his  Jufliee  is  funded  in  his  Holinefs,  and 
 his  governing  Relation :  it  juftifieth  it  by  opening  the  purity 
 of  his  Nature,  the  evil  of  fin,  andtheufe  of  punifhment  to 
 the  right  government  of  the  world  :  and  it  magnifieth  it  by 
 opening  the  dreadfalnefs  and  certainty  ofhis  penalties,  and 
 the  furlerings  of  our  Redeemer  when  he  made  himfelf  a  Sa- 
 crifice for  our  fins.  By  the  revelation  of  juftice,  fin  and  mi- 
 fcry,  it  revealeth  the  wonderful  greatnefs  of  Gods  mercy : 
 ir  openeth  thole  operations  and  effects  of  it,  which 
 Heathcnifm  and  Mahometanifm  are  utter  ftrangcrs  to : 
 they  fpeak  diminutively  both  of  Mercy  and  Juftice,  and  can- 
 not tell  how  to  make  God  merciful,  without  making  him 
 tmjuft  i  nor  to  make  him  jufi,  without  obfeuring  the  glory  of 
 
 his 
 
Of  the  Kiturc  ana  Properties  of  the  Chrijlian  Religion.  235 
 
 his  mercy :  which  is  peculiarly  (et  forth  in  the  work  of  Re- 
 demption, and  the  Covenant  of  Grace,  and  promilcof  evcr- 
 lafting  Ekiledncfs. 
 
 0.  7.  The  Chrijlian  Religion  opemth  many  other  farts  of  holy 
 doctrine,  which  are  vnkyown  to  wen  that  Lamed  them  not 
 from  thence. 
 
 Such  as  the  doctrin  of  the  Creation,  and  the  Fall,  and  of 
 original  fin,  and  pf  Justification,  Sandlitication,  Adoption, 
 and  the  right  worfhipping  ofGod  :  of  which,  mention  is 
 nude  before  more  diltincTy. 
 
 £.8.  No  Religion  can  Lemore  Charitable,  for  it  wholly  con-  Rom  x,  9  ,  Vtrxu 
 fifteth  hi  the  hie  of  God  and  o)ie  another,  and  in  the  weans  to  1.  14.  1  ["bed.  *./. 
 kindle  and  maintain  this  hve.  1  T:m.  1 .  5,5.  . 
 
 The  whole  Law  ot  Chnft  is  fulfilled  in  love  :  even  in  Iov-  4-  7>  8.  &  3.  1 1,  14, 
 tag  God  fox  himielf,  above  alii  and  our  neighbours  as  our  lfnc  charlracc  q,:o_ 
 felvts  for  the  fake  of  God  i  yea,  our  enemies  fo  far  as  there  is  mojo  qui*  vcram 
 anything  amiable  in  them.  The  end  of  all  the  Command-  contricionem  habere 
 ments  is  love,  out  of  a  pure  heart,  and  a  good  confeience,  Pocerit;  quomodo  er- 
 and  unfeigned  faith.  And  all  Chriftians  are  obliged  to  love  5?^™  "7™  rc* 
 each  other  with  a  pure  heart,  and  tervently  \  yea,  to  (hew  Deus,  quia  homincm 
 that  love  which  they  profefs  to  Chnft  himtelf,  by  the  loving  nudum  fra^ilemque 
 of  one  another :  How  frequently  and  earneftly  is  this  great  for™™,  ded;c  ci 
 duty  preffed  by  Chrift  and  his  Apoftles  ?  how  great  a  itrcfc  £**5  c*£?  hunc 
 doth  he  lay  upon  it  <  He  maketn  it  the  evidence  of  our  love  homo  homincn  tttc- 
 to  God  :  He  promifeth  falvation  to  it :  He  forbiddeth  felfiflj-  acur,  diiigitvforeac, 
 fiefs,  that  it  may  not  hinder  it :  Hecommandeth  us  to  live  in  contr2q  ^  o^nia  pe- 
 ril e  conftant  expretlion  of  it,  and  to  provoke  one  another  to  "^J?  &  acc,?,ac  & 
 love  and  to  good  worlds ;  He  hath  made  nimfelf  the  molt  Summum  ieitur  inrer 
 match]  efs  and  wonderful  example  of  it :  He  hath  told  us,  fe  hominura  vimu- 
 that  according  to  mens  charity  he  will  judge  them  at  the  laft  lum  eft  humanitas  ^ 
 day.   How  dry  and  barren  are  all  Religions  and  Writings  that  wfw'*  *f»ff*> 
 
 ;.  J  ,     ,  1    j         r-       1  ii&-i      net.iiius  &   panic  da 
 
 we  have  ever  come  to  the  knowledge  ot  in  the  world,  in  the  Cxiftimandjsefl.  Li- 
 point  of  love,  and  the  fruits  of  love,  in  comparifon  of  the  tlant.l*p.L6.c*io. 
 Gofpelofjcfus  Chrift? 
 
 £.  9. 1  find  that  the  Chrijlian  Religion  is  ntojifor  Unity  and 
 Teaceof  any  Religion  in  the  world  \  mo}}  vehemently  command- 
 ing them,  and  appointing  the  fittejt  means  for  the  attaining 
 of  them. 
 
 1.  All  Chriftians  are  commanded  to  be  of  one  mind,  to 
 think  the  fame  things,  and  (peak  the  fame  things*  and  difcord 
 
 Hh  and 
 
234  Of  the  Nature  and  Properties  of  the  Chrijlian  Religion. 
 
 Tale  bonum  eft,  bo-  and  diviGon  and  contention  is  earneftly  forbidden  them,  and 
 num  pads,  ut  in  re-  condemned,  and  all  occafions  which  may  lead  them  there- 
 in r^wR^  unto.  2.  And  they  have  one  Head  and  Centre,  one  God  and 
 iii;sieleacawdiri,  ml         .  *,    .  '      , 
 
 delcftabilius  concu-  Saviour,  who  is  their  common  Govemour,  Lnd  and  Inte- 
 pifci,  &  nil  utilius  reft,  in  whom  therefore  they  may  all  unite :  when  moft 
 poflideri  :  Spiritus  others  in  the  world  do  (hew  a  man  no  further  end  thanjV//- 
 enim  humanus,  nun-  prerervation-  anj  fo  while /Wf  is  each  mans  end  and  interelL 
 cuam  vmncat  mem-  r,   J  ,         J   J  ,   ,  ,         .     .        «., , 
 
 bra  njfi  fuerinc  uni-  t"ere  are  as  m^ny  ends  as  men  •,  and  now  then  is  it  poflible 
 ta  j  fie  fpirkus  fan-  that  fuch  fhould  have  any  true  unity  and  concord  ?  But  to 
 ftus  nunquara  vivi-  every  true  Chriftian,  the  pleating  and  glorifying  of  God,  and 
 ficat,  ecdefiae  mem-  t^e  pr0moting  of  his  Kingdom  for  the  falvation  of  the  world, 
 pace  unka.  "!!?/*.  de  *5  above  all  felf-intereft  whatsoever,  and  therefore  in  this  they 
 civ.  *Dei.  '  '  are  all  united :  And  though  they  all  leek  their  own  felicity 
 Tax  vera  eft  concor-  and  falvation,  it  is  only  in  the  feeking  of  this  higher  end  i 
 diam  habere  cum  mo-  whjcn  is  finis  aw  ant  is  •,  fed  creature  am  ant  is  creator  em  •,  the 
 gareai^itUs  J^I 'end  of  a  lover,  which  defireth  unity,  and  refpedteth  both  the 
 (Ian.  '         lover  and  the  beloved  *  but  it  is  not  the  end  of  the  love  of 
 
 "Nee  inreniri  poteft  equals,  but  of  the  creature  to  the  Creator,  who  therefore  pre- 
 forma  expreflior  con-  ferreth  his  beloved  before  himfelf  in  his  intentions.  So  that 
 ZkS&J&Sl lf  is  ™\  thi?  holy  centring  in  God,  that  can  ever  make 
 Idw/wPfalm.  men  allot  a  mind,  and  agree  the  diiagreeing  world  :  While 
 
 Self  "is  every  mans  end,  they  will  have  fuch  conftant  contra- 
 riety of  interefts,  that  it  will  be  impoilible  for  them  to  agree  i 
 but  covetoufnefs,  ambition  and  fenfuality  will  keep  them  in 
 factions,  contentions  and  wars  continually.  Moreover  it  is 
 Chriftianity  that  moft  urgeth,  and  effectually  giveth  a  hearty 
 love  to  one  another,  and  teacheth  them  to  love  their  neigh- 
 bours as  themfelves,  and  to  do  as  they  would  have  others 
 to  do  by  them  :  and  this  is  the  true  root  and  Ipring  of  con- 
 cord. And  it  is  Chriftianity  which  moft  teacheth  the  for- 
 giving of  wrongs,  and  loving  of  enemies,  and  forbearing  that 
 revenge,  which  Heathens  were  wont  to  account  an  honour. 
 And  it  is  Chriftianity  which  teacheth  men  to  contemn  all  the 
 riches  and  honours  of  the  world,  which  is  the  bone  that 
 worldly  dogs  do  fight  for,  and  the  great  occalion  of  their 
 ftrifc:  and  it  teacheth  them  to  mortifie  all  thofe  vices,  which 
 feed  mens  diviiions  and  contentions.  So  that  if  any  man  live 
 as  a  Chriftian,  he  muft  needs  be  a  man  of  unity  and  peace. 
 If  you  fay,  that  the  contrary  appeareth  in  the  practice  of 
 Christians;  I  mall  anfwerthat  with  the  reft  of  the  objections 
 
Of  the  Nature  and  Vropertics  of  the  Chrijlian  Religion.  235 
 
 by  themfelves :  I  (hall  only  lay  now, '1  is  that  I  have 
 
 laid  down  be  certainly  the  doctrin  ofChr.it,  then  it  is  as  cer- 
 tain, that  the  contrary  is  contrary  to  Chriftiajiity,  and  that 
 fo  far  fuch  perfons  are  no  Christians  :  1;  \s  Hypocrites  that 
 take  up  the  naraeof  Chriftuns  for  worldly  advantage,  ind 
 arc  no  Chriftians  indeed,  who  live  thus  contrary  to  the  oa- 
 ture  and  precepts  of  Chrilnanity  which  they  profefs. 
 
 fi.  ic  The  Chrijiian  Religion  if  ntoft  exactly  juft,  in  its  Rule* 
 and  Precepts,  and  vehemently  condemnetb  ail  inji'jtice,  fraud, 
 perfection  andoppreffton. 
 
 What  jufter  Rule  can  there  be  than  to  fait  all  our  actions 
 to  the  perfect  Law  of  Primitive  Juftice,  and  to  do  as  we 
 would  be  done  by  ?  What  more  effectual  principle  of  Ju- 
 ftiCecan  there  be,  than  Charity  and  Sdt-  denial}  to  love  all 
 men  for  God,  and  to  account  our  neighbours  welfare  as  our 
 own?  Bring  all  men  but  to  love  their  neighbours  as  them- 
 (elves,  and  they  will  have  little  inclination  to  cruelty,  op- 
 preflion,  fraud,  or  any  other  injuries.  And  when  Heaven  is 
 made  the  reward  of  Juftice  and  Mercy,  and  Hell  the  reward 
 oflnjuftice  and  Cruelty,  we  have  the  greateft  Motives  that 
 humane  nature  is  capable  of. 
 
 $.  11.  'the  Chrijlian  Religion  is  the  tuoft  excellent  Rule  for  Ordo  In  eccle/ia 
 order  and  government  in  the  world,  andfor  thepeace  of  King-  ftatuit,  ut  alii  fine 
 doms  and  their  ft  ability:  in  that  it  prefcribeth  the  only  method  oves>  a!li  vcr0.  P»- 
 of  true  Government,  and  condemnetb  both  impiety  and  tyranny  Sj^  yr  uc  hl  ^I" 
 in  the  Governours ,  and  all  fedition  and  rebellion  in  the  SfantV  fitque  °hoc 
 fttbjecls.  tanquam  caput,  jllud 
 
 1.  It  fetteth  Government  on  the  only  foundation,  ( the  PetIcs>  illw  mamis* 
 Authority  which  men  receive  from  God  )  and  teacheth  men  anud0^1^1!"^^ 
 to  rule  as  the  Officers  oftheUniverfal  King,  indue  fubordi-  brMm^quo'8  omnia 
 nation  tohims  for  his  glory,  and  according  to  his  Laws,  and  rede  inter  fe  convc- 
 letteththem  know  that  they  have  no  power  but  from  God,  niant,commoduwque 
 and  therefore  none  againft  him,  and  that  they  muft  be  ta™ ^fif^1* 
 judged  by  him  themielves  for  all  their  Government :   and  dunde'  Nation™.  Or. 
 that  all  opprelllon,  tyranny  and  perfecution  will  be  to  their  dcModefl.  in  V:f?Ht\ 
 own  confuiion  in  the  end.    2.  It  teacheth  Subjects  to  honour 
 their  Superiours,  and  to  obey  them  in  all  things,  in  which 
 they  difobey  not  God  :  and  to  be  patient  under  all  opprefli- 
 ons ;  and  to  avoid  all  murmunngs,  tumults  and  rebellions, 
 and  this  for  fear  of  God's  condemnation.     And  certainly 
 
 H  h  2  thefe 
 
 ira 
 
2  3  6  Of  the  Nature  and  Properties  of  the  Chrifiian  Religion. 
 
 thefe  are  the  molt  powerful  means  for  peace;,  and  for  the 
 happy  order  and  government  of  Societies. 
 
 £.  12.  The  Chrijiian  Religion  greatly  condemneth  all  fierce- 
 
 nefs ,  and  impatience  and  difcontentednefs '-,  and  requireth  a 
 
 meek^  and  patient  frame  of  minde '-,  and  therefore  muji  needs 
 
 conduce  to  the  forementioned  Vnity  and  Teace. 
 
 SjmtU    sc.uitas   eft       5^.  1 3.  It  is  wholly  for  fine erity  and  upright  nefs  of  hearty 
 
 duplex  iniquuas.^g.  m({  greatly  condemneth  all  hypecrifie :  It  giveth  Laws  for  the 
 
 in  ifaL  2 j.  very    ^jp0jition   of  the  minde ,  and  for   the  government   of 
 
 the  fecreteft   thoughts ,  tffedions  and  adions  •,  and  condem- 
 
 eth  every  fin  which  the  World  obferveth  not,  or  condemneth 
 
 not. 
 
 Di       Civkates  duo       $.  i4-  I  finde,  that  the  Chrifiian  Religion  is  not  fitted  to 
 
 facie nt  Amores :  je-  any  Worldly  defigns  •,  tut  only  to  the  fanllifying  of  mens  hearts 
 
 rufai-  l  ,  facit  amor  afl&  [jves^  an£  xhe  faving  of  their  Souls.    Chrijl  did  not  con- 
 
 Dei  :   i3abyionem  fa-      •       .  ;  jm-inim  QY  ric^es    to  win  the  ungodly   multitude  to 
 
 ter  rgec  igitur  unuf-  be  hu  admirers,  but  by  holy  Frecepts  andVifcipline  to  makg 
 
 quifcjucfe  quid  amet,  hU  Vifciples  good  and  happy. 
 
 C^^Tmnm.      Uahmet  took  the  waV  d  violence,  and  flefhly  baits,  and 
 1      ug  jt      j   .  ^]-n^e  Qfedknce,  to  bring  in  the  multitude,  and  to  advance 
 a  Worldly  Kingdom  :    But  Chrift  goeththe  clean  contrary 
 way>  He  calleth  men  to  a  life  of  Self-deny al,  and  patient 
 fullering  in  the  World  >  he  calleth  them  to  contemn  the 
 riches,  honours,  and  pleafures  of  the  World  j  and  to  for- 
 fake  all,  even  life  it  (elf  for  him ,  and  telleth  them  that  they 
 can  on  no  lower  terms  than  thefe  be  Difciples.    He  hath  let 
 up  a  Difcipline  in  his  Church,  to  call:  out  all  Drunkards, 
 Fornicators,  Covetous  per fons ,  Railers,  and    other  fuch 
 fcandalous  lmners  who  are*  impenitent  •,  and  will  have  none 
 in  his  true  myftical  Church ,  but  fuch  as  are  truly  holy  > 
 nor  none  in  his  vifible  Church,  but  fuch  as  are  profeiTed  to 
 be  fa.    He  turneth  away  all  that  come  not  up  to  his  fpiritual 
 and  holy  terms ',  and  he  cafteth  out  all  that  notoriouily  vio- 
 late them,  if  they  do  not  repent. 
 Multo  facilius  invc-       $.  1 5.  j'he  Chrifiian  Religion  cmtaineth  all  things  Necef- 
 nit  Syderum  condi-  raTy  t0  Mans  happinefs,  andtakfth  men  off  unprofitable fpecu- 
 ^?rXlPorT>  lat'ons;  and  doth  not  overwhelme  the  mindes  of  men,  with 
 ncra  fupcrba  curioh".  multitudes  of  needle fs  things. 
 
 las.  ^itiguftJe  Eclipf.      Jt  is  for  the  moft  things  unnecefTary,  as  well  as  uncertain, 
 with  which  the  Philofophers  have   troubled  the  World  > 
 
 They 
 
Of  the  Nat 'ire  and  Proper  ties  of  the  Chnflun  Rcligiott.  2  27 
 
 They  have  loll  true  wifdora  in  a  Wildtrucfi  ot  fruitleft  con- 
 troverts.   But  Chriftianity  is  a  Religion  to  make  men  ho- 
 ly and  happy,  and  therefore  it  containeth  t!u(e  nccefl 
 fubftantial  Precepts,  which  conduce  hereunto.     And  it  t.i-  T\  c"r;°'latcm  »- 
 kern  men  on  unneceflary  things,  which  eMe  would  take  up  accendic.     & 
 their  mindes,  and  talk,  and  time,  from   things  ncceflary,  Cm- 
 And  lb  its  (Luted  to  the  generality  of  men,  and  not  only  °  lc'n   n? 
 to  a  few   that  luvc/iothing  clfe  to    do,    but  wander  in  ^(To'd^i 
 a  Wildernefs   of  vain    Speculations*,    and   it  is  fitted    to  chrymamm »  ub  fa! 
 Mans  belt  and  ultimate  end,  and  not  to  a  phantattical  dt-  piemia  fincignoran. 
 
 1  il^ht.  tin,  i:b!  memo  in  (inc 
 
 p.  16.  It  tendeth  to  exalt  xhe  tninde  of  man,  to  the  mofi  ^"c?  in,e!ic?|" 
 high  and  heavenly  elevation  that  it  is  capaile  of  in  this  life.  oMcurfrarc  Tulecb  c 
 
 For  it  tcacheth  men  ( as  is  aforefaidj  to  live  in  theSpi-  Bernard. 
 rit,  upon  the  things  above,  in  the  continual  Love :  ot  God, 
 and    delircs  and   endeavours   for  everlaihng  glory  :    Than 
 which  mans  mindc  hath  nothing  more  high,  and  honourable, 
 and  excellent,  to  be  employed  about. 
 
 5>.i7.  It  leadeth  men  to  the  joyfutieft  Life  that  humane  Na-  gJ«2  SSTunT 
 tire  h  capable  of  on  Earth.  L).  0j  non  de  creat.Jj 
 
 For  it  leadeth  us  to  the  afliuance  of  the  Love  of  God,  and  ra>  ^d  de  aeatori 
 of  the  pardon  of  all  our  lins,  and  of  endkfs  glory  when  we  conciP^r;  euod  cum 
 die:  It  aflurethus,  that  we  (hall  live  forever,  in  the  fight  teTtetw;™  Vl 
 of  the  glory  of  God,  with  Jefus  Chrilt,  and  be  like  the  An-  com  parata  otimis  ju. 
 gels,  and  be  perfected  in  holinefs  and  happinefs,  and  be  cm-  cunditas  mctror  ert; 
 ployed  in  the  Love  and  Praifes  of  God  for  evermore :  It  °™nIs  fuavi"s  <*o!or 
 commandeth  us  to  live  in  the  foreiight  of  thefe  everlafting  t  >  omncAaulcc  a" 
 Pleafures,  and  to  keep  the  tafteofthem  alwayesupon  our  quod  delegare  po» 
 mindes  ,  and  in  daily  meditation  on  the  Love  of  God,  to  tcft  mojeftjm  eft. 
 live  in  the  daily  Returns  of  Love,  and  to  make  this  our  con-  *****<*'' 
 tinual  Feaft  and  Pleafure.  And  can  the  minde  of  man  on 
 Earth,  have  higher  and  greater  delights  than  thefe ) 
 
 $.  18.  'the  Chrijiian  'Religion  forbiddeth  men  no  Bodily  N.hil  prodigy  fatis 
 pleafure ,  but  that  which  hindereth  their  greater  pleafure ,  cft  voluptati :  fem- 
 attd  tendeth  to  their  pain  or  for r ova,  nor  doth  it  deny  them  Ecr  farecm  Patitl;r 
 any  earthly  thing,  which  m  truly  for  their  good.  Jyg  j£™ 
 
 Indeed  it  taketh  the  bruitifh  appetite  and  flefh,  to  be  an  plevi.    Amhof.     m 
 unfit  Judge  of  what  is  truly  good  and  defireable  for  us :  And  Luk«  *• 
 it  forbiddeth  much  which  the  Flefh  doth  crave:    Becaufe 
 either  it  tendeth  to  the  wrong  of  others,,  or  the  breach  of  or- 
 
 Hh  3  dcr 
 
238  Of  the  Nature  and  Properties  of  the  Chrifiian  Religion, 
 
 dcr  in  the  Worlds  or  to  the  corrupting  of  mans  mmdc, 
 Dcleaatio  ci-d.t  &  and  diverting  it  from  things  fublime  and  fpiritual, or  putting 
 fh*™fr^^&  ic  out  oF reI^  Wlth  that  which  »s  our  true  felicity,-  or  the 
 rum  fecit  &  abiit ,  way  thereto.  It  is  only  on  fuch  accounts,  and  in  fuch  cafes  as 
 infctliceni  reddidit ,  theie,  that  Chrilt  forbiddeth  us  the  pleafures  of  the  flefh  :  And 
 &  xzWop'n.Ambref.     f0  Will  Parents  vtftnm  the  appetites  of  their  Children,  and 
 Phyficians  of  their  Patients,  and  every  wife  man  will  rtftrain 
 Qui  pro  rcoiica  de-  Ilis  own'  wncn  Pre^nt  fen&al  pleafuje  tendeth  to  greater 
 leftaiione  dot  lllud,  future  pain.    The  fatisfying  delights  of  man  can  be  no  where 
 pro    quo    Chriflus  but  in  the  love  of  God,  and  in  a  heavenly  life,  and  injthe 
 fc  cradidit ,  ftukum  forefight  of  endlefs  joyes,  and  in  the  knowledge  and  means 
 Chriftum      rcpuMt  which  j    d        thefc .     A  d   h    unwholfom  lufcious  Plea- 
 lures  or  the  Flefh  ,  do    greatly  tend  .to  draw  down  the 
 Centum  decks  cen-  mindc,  and  corrupt  the  arre&ions,  and  dull  our  defires  and 
 t.m-    annos  demus  endeavours  towards  thefe  higher  things  :  And  therefore  our 
 jrittx'  his  2r«S  Saviour  doth  ftricllyer  here  dyet  us ,  than  is  pleafing  to 
 nitatem  compenfatio?  difeafed  Souls.     But  he  loveth  not  our  forrows  or  pains,  nor 
 cbryfoft.de  re  par.  'apf.  envyetk  us  any  deiireable  pleaiure :  He  came  not  to  torment 
 us,  but  to  fave  us  from  torment :  If  he  forbid  us  any  de- 
 light, it  is  becaufe  he  would  have  us  have  better  and  more, 
 which  that  would  keep  us  from.    If  he  teach  us  to  deny 
 our  Honour  with  men,  it  is  but  that  we  may  have  Honour 
 with  God  and  Angels.     If  he  call  us  from  our  prefent  wealth 
 Jufe  eft  Chriflianus  and  profit,  it  is  but  to  fecure  our  Everlafting  Riches,  and 
 qui  &  in  domo  fua  prevent  our  lofc.     All  his  Precepts  are  wholly  fitted  to  our 
 pcrefcrinum    fe  efle  own  g0odj  though  our  good  be  not  the  higheft  ultimate 
 ^"tta"  end,  but  the  Glory  and  Pleaftre  of  our  Maker, 
 hofpites  nonerimus.       £•  *9-  Tun  cannot  poffibly  be  any  higher  motives  to  fin- 
 ~4ttgHft.  itiTfal.  32,  cere  piety  and  honejiy  given  to  the  World,  than  the  Chriftian 
 Religion  fets  before  them;  even  the  joyes  of  Heaven,  and  the 
 
 tofin™1e  *****  H^  and  aU  the  !leafures  "»dtriviledges  ofan  holy 
 
 porte    v-ncere :  for-  life :  And  therefore  it  nwfi  needs  be  the  powerful  means   t§ 
 titer  dimica,  arroci-  all  that  U  truly  good  and  happy. 
 
 terin  pradio  cancer-       $m  20#  jt  ftronglyeji  fortifieth  the  ntinde  of  Man,  againfi  the 
 ta,  confidera  pactum,   pomr  0f  aU  temptations. 
 
 conditioner      auam  -rt.J-/  ,,_,  ,  .  . 
 
 acccflifli  ,  militiam  For  as  lC  enervateth  the  Temptation,  by  teaching  us  to 
 c.ii  nomen  dedifti :  mortirie  the  lulls  of  the  flefh,  and  to  contemn  the  World,  fo 
 Ita  enim  quos  mira-  jt  alwayes  counterpoifeth  it  with  the  Authority  of  God, 
 JS  onines  Pugn*ve"  the  Joyes  of  Heaven,  the  punifhment  ofHelh  which  are  in 
 
 urn,   viccrunt  ,   tn-      1        1     11  n     11  -  1 1    •      1      r  rr  xm 
 
 ia\vh*tum.ch>yfvft.     tne  ballance  agatnir  all .  the  pleaiures  or  fin,  as  a  Mountain 
 is  againft  a  Feather.  £.  21.  ft 
 
 1 
 
 run 
 t- 
 
Of  the  Nature  and  Propt  rfies  oj  th  e  Cbri  ton. 
 
 tf.21.  It  offordeth  u<  ibtm  II  Supports  andCom- 
 
 forts  in  every  fitfferings  that  rue  way  bear  n  \>ati:,rt!y  and 
 with  joy. 
 
 For  it  allure  th  us  of"  the  Love  of  G  o.  th-  p  r- 
 
 don  of  our  greater  fuflerings :    It  (hi  •  how  to 
 
 gainers  b)  all,  and  (hewethus  the  glory  and  joy  whi.h  will 
 be  the  end  of  all. 
 
 £.22.  It  affordcth  w  the  great efi  Cordials  again}}  the fears  Beati,  qui    hal 
 gf  death.  !b:'  laud^unt 
 
 For  it  aflurcth  us  of  cndlefs  happinefs  after  death.    And  ™£™  ^^m^j 
 if  a  Socrates,  or  Cicero,  or  Seneca,  could  fetch  any  comtort  Conced.u:r    in   prje- 
 from  a  doubtful!  conjecture  of  another  life,  what  may  a  Chri-  deftinationcyprorait- 
 Itian  do  that  hath  an  undoubted  aflurance  of  it,  and  alio  of  ™uindin   v.ora5 j? * ' 
 the  nature  and  greatnds  of  the  felicity  which  we  there  ex-  ^^^J^'  n 
 pedt  >  And  why  fhould  he  frar  dying,  who  looks  to  pate  in-  giorificacionc. 
 to  endLfs  pleafore.    And  therefore  Chriftianity  conduceth  n.ird, 
 (  net  to  pi.iillanimity,  but  )  to  the  great.ft  fortitude  and 
 nobleneis  of  minde  :  For  what  mould  daunt  him  who  is  a- 
 bove  the  tears  of  fuflerings  and  death. 
 
 tf.23.  It  containeth  not  him  which  any  man  can  rationally  llT     hon^x     efTe 
 tear,  can  be  any  way  a  hinder ance  to  hvs  falvation.  font,  qua?  ncn  func 
 
 This  will  be  more  cleared  when  I  have  anfwered  the  ob-  implicara!dolori3nec 
 jc&ions  againft  it.  pooiteiuii  caufem  af- 
 
 tf.24.  It  containeth  nothing  that  hath  the  le aft  contrariety  f.en,Pc>  nec  al'°!ll!o 
 
 to  any  Natural  Verity  or  Law;  but  contrarily    cowprehen-  e0i      •   perfri:umur 
 
 deth  all  the  Law  of  Nature,  a*  itsfirji  and  principal  part,  and  nec     ultra    n'.odum 
 
 that  in  the  mofi  clear  and  legible  character,  fuper adding  mi  ch  prcgred.umur ,   nec 
 
 more  which  Naturalijis  know  not.  nos  mukum  a  gra. 
 
 So  that  if  there  be  any  good  in  other  Religions  (as  there  is  JK?1^  nW™  » b" 
 
 ...  ..  J  &  .  .        ,  »  ._ .-    v  _    ..    .  itrahunr,  aut  fibifer- 
 
 iome  in  allj ,  it  is  all  contained  in  the  Cnrutian  Religion,  vjre«*unt.   Proutie 
 
 with  the  addition  of  much  more  :  There  is  no  truth  or  good-  felupcates  fun:  qua: 
 
 nefs  in  the  Religion  of  the  Philofophers,  the  Platonifts,  tha  j.n^nc,   aye  annex* 
 
 Stoicks,  the  Pythagorean  Bamians  in  India •  the  Bonzu  in  J  a-  ^l:nt  co.*™i<»i &*'*' 
 
 pan,  or  thole  in  Siam,  China,  terjta,  or  any  other  parts,  nor  tais,&  vinutibos.^- 
 
 among  the  Mahometans  or  Jews,  which  is  not  contained  in  mefius  dc  Nat.  Horn. 
 
 the  Doctrine  and  Religion  of  the  Christians.  **h  1 8» (ie  Vo!npt. 
 
 $.  25.  Accordingly  it  hath  all  the  real!  Evidence  which  the 
 
 true  parts  of  any  other  Religion  hath,  with  the  addition  of  much 
 
 more  fufernatural  evidence. 
 
 Fur , 
 
^4<3  Of  the  Nature  and  Properties  oft  he  Chrijlian  Religion. 
 
 For  ail  that  is  juftly  called  the  Law  of  Nature,  (which  is 
 
 the  firft  part  of  the  Chriftian  Religion  )  is  evidenced  by  the 
 
 lisdit  of  Nature :  and  this  Chriftians  have  as  well  as  orhers : 
 
 and  all    that  is  of  true  fupernatural  Revelation,  they  have 
 
 ti.iv  ex  dignity  d$tb  above  others  by  its  proper  evidence. 
 
 Seneca  fpea}  egainjta  #.  z6.Thejiyle  of the  Sacred  Scripture  it  plain,  and  there- 
 vv,>icuriofuyoffpcccbfQrefit  for  ay -^  and  yet  Majefiical  and  Spiritual,  fuitedto  its 
 
 M  di™ndmth   *b*t  hl&h  ™dmhkends- 
 
 i&Mimp  "nd  vebe-  Wereit  expreffed  in  thofe  terms  of  Art,  which  theMa- 
 m  nt  indignation  ?  fters  of  each  fed  have  devifed  to  tranfmit  their  opinions  to 
 This,  alfiis  to  be  dp-  poitcrity  by,  they  would  be  fit  for  none  but  thofe  few,  who 
 fMtoteffr'*"1*^  by  acquaintance  with  fuch  terms,  efteem  themfelvcs,  or  are 
 (faifoa^Jyof'iftr-  deemed  learned  men:  And  yet  the  men  of  another  feet 
 fop.  ^  might  little  underftand  them.    For  molt  new  Sect-mafters  in 
 
 la  exordio  nafcemis  Philofophy,  devifed  new  terms,  as  well  as  new  principles 
 EccleGx  non  co i  quo  or  0pU110ns :  Though  at  Athens,  where  the  principal  Scdts 
 rac^n\deb«baritur  werc  near  together,  the  diverfity  was  not  fo  great  as  among 
 Mrtfarum  folemnia  them  at  a  further  diftance,  yet  was  there  enough  to  trouble 
 tefte  Grcgmo,  &c.  their  dilciples.  He  that  underftandeth  Zoroajier  and  Trip- 
 Et  fortafife  prim:s  wegjjM,  may  not  underftand  Fythagoras ;  and  he  that  under- 
 P^Ep^ote  lege-  ftandech  him,  may  not  underftand  his  follower  Plato  •,  and 
 banrl;r,  poilmodum  he  that  underftandeth  him,  may  not  underftand  Arifhtle: 
 jmermixt£  alias  le-  and  ib  of  Tele fius,  Farmenides,  Anaxageras,  Arijlippus,  An- 
 aionesfanc,&c«pr«fl  tuthenes,  Z:no,  Chryfippvs,  Heraciitus,  Democrats,  Fyrrho, 
 Wdfm^Jd'  Mjm  Kpicurvs,  with  all  the  reft  :  And  among  Chriftians  them- 
 pertin.r.i.  p  69%.  -  &v&*  the  degenerated  Hereticks  and  Sectaries,  that  make 
 Bbi.  Voir.  their  jwn  opinions,   do  make  alfo  their  own  terms  of  Art  •, 
 
 Oi-ationesa-tcmqua?  fothat  if  you  compare  the  Valentinians,  Rtfilidians,  Afolli- 
 •  collc^-s  **%*%  a  nariam.  Sec.  and  our  late  Wigelians,  Faracelfians,  Rofteru- 
 compofir«  crcdumur,  &***>  Behmemfts,  Familijh,  Libertines,  Shakers,  dec.  you  (hall 
 a  Gdafie  pracfuk  Ko-  find  that  he  that  feemeth  to  underftand-one  Sedr,  muft  learn, 
 mvio,  &  bcato  Grc~  as  it  were,  anew  language,  before  he  can  underftand  the 
 prifftpt.  i*mML.  Ttfx   So  that  if  the  Scripture  muft  have  been  phrafed  accord- 
 
 l-cee     &      Micro  0?.   ■  **•**•'*  r  l      1  l  1  •  1 
 
 Eccsf.objervtt.  **p.  in§  t0  Philofophers  terms  of  art,  who  knovveth  to  which 
 1  i.&  1  j.  &  H  gn  Se&  it  muft  have  teen  fluted  ?  and  every  da'y  there  nfeth  up 
 a  s.  Viclort  deoffi:  zCampanella,  a  Thorn as  White,  &c.  who  are  reforming  the 
 U  T(omini  £f''^  old  terms  and  arts,  and  making  both  new  \  fo  that  nothing 
 um '  timum  'diatk'r  which  is  of  qniverfal  uie,  as  Religion  is,  can  be  fitted  to  any 
 ioli.-3a,nfty  &c.       fuch  uncertain  meafure.    Chrift  hath  therefore  dealt  much 
 
 better 
 
OftheCongrnities  in  the  Chrijiian  Religion,  &c*  *4* 
 
 better  wjlh  the  world,  and  (poken  plainly  the  things  which 
 thciimple  and  all  muft  know,  and  yet  fpoken  fublimely  of 
 things  myfierious,  heavenly  and  fublime. 
 
 This  is  the  true  nature  and  character  of  Chriftianity. 
 
 CHAP.  V. 
 
 Of  [the  Congruities  in  the  Chrifiian  Religion,  which 
 make  it  the  more  eajily  credible,  and  are  great 
 preparatives  to  Faith. 
 
 BEcaufe  Truth  is  never  contrary  to  it  felf,  nor  agreeable  Efoa*vum  ^crc* 
 with  errour,  it  is  a  way  that  rcafbn  teacheth  all  men,  tionc,  Rcfc&iyura  in 
 in  the  trying  ot  any  queftioncd  point,  to  reduce  it  to  thofe  Rcdcmpcioac,  Per- 
 that  are  unquestionable,  and  fee  whether  or  no  they  accord  fcftivum  m  fanctifi- 
 with  thofe:   And  to  mark  the  urraueftionable  Ends  of  Reli-  T~!*n,*£il 
 gion,  and  try  how  it  fuitetn  its  means  thereunto:    And  (t  /. 
 therefore  men  of  all  fober  profefllons  have  their  determinate 
 principles  and  ends,  by  which  they  try  fuch  particular  opi- 
 nions,  as  Chriftians  do  by  their  analogy  of  faith.     And  in 
 this  trial  of  Chriftianity,  I  fhall  tell  you  what  I  find  it. 
 
 £.  1. 1  find  in  general^  that  there  is  an  admirable  concord 
 between  Natural  Verity^  and  the  Gojpel  of  Cbrifi  s  and  that 
 Grace  is  medicinal  to  Nature;  and  that  where  Natural light 
 endeth^  Supernatural  beginneth  >  and  that  the  fuferftruBure 
 which  Chrifi  hath  built  upon  Nature %  is  wonderfully  adapted  t$ 
 its  foundation. 
 
 This  is  made  manifeft  in  all  the  firft  part  of  this  Treatife. 
 Reafon,  which  is  our  Nature,  is  not  deftroyed,  but  repaired, 
 illuminated,  elevated  and  improved,  by  the  Chriftian  faith. 
 Free-will,  which  is  our  Nature,  is  made  more  excellently 
 free  by  Chriftianity.  Self-love^  which  is  our  Nature,  is  not 
 deftroyed,  but  improved  by  right  condud  and  help  to  our 
 attainment  of  its  ends.  The  Natural  part  of  Religion  is  fo 
 far  from  being  abrogated  by  Chriftianity,  that  the  latter  doth 
 but  fubferve  the  former.  Chrift  is  the  way  to  God  the  Fa- 
 ther. The  duty  which  we  owe  by  Nature  to  our  Creator, 
 weowehimftiiU  and  Chrift  came  to  enable  and  teach  us  to 
 
 I  i  perform 
 
24*  Of  the  Congruities  in  the  Chrifiian  Religion, 
 
 perform  it:  the  love  of  God  our  Creator  with  all  oar  hearts 
 is  -ft'ill  our  duty :.  and  faith  in  Chrift  is  but  the  means  to  the 
 love  of  God,  and  the  bellows  to  kindle  that  holy  fire. 
 The  Redeemer  came  to  recover  us  to  our  Creator  i>  He  taketh 
 not  the  Book  of  the  Creatures  or  Nature  out  of  our  hands, 
 but  teacheth  us  better  to  read  and  ufe  it.  And  fo  it  is  through 
 all  the  reft. 
 7{eaA  chap.  16.  with  -  $.  2. 1  find  alfo  that  the  fiat  e  of  this  prefent  world  is  exceed- 
 the  citatum,  ingf nit  able  to  the  Scripture-character  of  it ;  that  it  if  exceed- 
 
 ing evil,  and  a  deluge  of  fin  and  miferyt  doth  declare  its  great 
 mcefjity  of  a  Saviour  ^  andjherveth  itjiillto  be  a  place  unmeet  to 
 be  the  home  and  happinefi  of  Saints. 
 Nam  vicHs  nemo  fine  °f  a^  r^e  Parts  °f  God's  Creation,  this  earth  doth  (eern  to 
 nafcituTj  optimus  illc  be  next  to  Hell :  certainly  itis  greatly  defiled  with  fin,  and 
 Qui  minimisurgetur.  overwhelmed  with  manifold  calamities  *,  and  though  God 
 Ho,  at,  hath  not  totally  forfaken  it,  nor  turned  away  his  mercy  as 
 
 he  hath  done  from  Hell,  yet  is  he  much  eftranged  from  it: 
 Te  badnefs  of  the  ^°  l^at  tno^  w^°  are  not  recovered  by  grace,  are  next  to 
 •mfld  eccafiomd  the  devils.  And  alas  how  numerous  and  confiderable  are  they  to 
 Manichees  to  think,  denominate  it,  \_  an  evil  worldly  Thofc  that  Chrifi  callcth 
 that  God  made  it  not-,  outofjt)  he  fanctirieth,  and  maketh  them  unlike  the  world: 
 
 tL  TrmltXt aiid  his  srace  doth  not  sive  them  a  worldly  «***.  »or 
 
 enouTy  to  ho'd,  that  fettle  them  in  a  Reft  or  Kingdom  here  •>  but  it  faveth  them 
 God  mide  not  man,  from  this  world,  as  from  a  place  of  (hares,  and  a  company  of 
 ■which  be  fo  vehement-  crieaters,  robbers  and  murderers  •,  and  from  a  temp^fttrous 
 
 SdSfSttlt  yet  Sea>  whofc  waves  feem  ready  m  t0  drown  us* 
 pofejfmg,  that  he  who      '•    I  find  it  is  a  world  of  Sin.     II.  And  of  Temptation. 
 widens,  and  whence  III.  And  of  Calamity. 
 
 evil  cometh,  is  a  thing  I.  For  Sin,  it  is  become,  as  it  were,  its  nature,  it  liveth 
 to  us  unknown.  witJl  ^      ^Qm  ^  t>jrthto  the  grave.    It  is  an  ignorant 
 
 world,  that  wandereth  in  darknefs-,  and  yet  a  proud  (elf- 
 conceited  world,  that  will  not  be  convinced  of  its  ignorance  \ 
 and  is  never  more  furioufly  confident,  than  when  it  is  molt 
 deceived  and  mofi  blind.  Even  natural  wifdom  is  fo  rare, 
 and  folly  hath  the  major  vote  and  ftrength,  that  wile  men 
 are  wearied  with  refilling  folly,  and  ready  in  diicourage- 
 ments  to  leave  the  fooliih  world  unto  it  felf,  as  an  incurable 
 "Bedlam  ;  fo  fierce  are  fools againft  instruction,  and  Co  hard  is  it 
 to  make  them  know  that  they  are  ignorant,  or  to  convince 
 men  of  their  lirftikcsand  crrours ;   The  Learner  thinks  his- 
 
 Teacher 
 
rvhkh  mal^th  it  the  wire  caftly  credible J  &c.  143 
 
 Teacher  doteth;  and ne that  hath  but  wit  enough  fodiftiH-  Uiticuiqiie  dedir  vi- 
 
 guifii  him  from  a  bruit,  is. is  confidents  ifhe  were  a  Do-  ^um  natura  <*"». 
 
 dor.   The  Learned  therafelves  arc  tor  the  inoir  part  b  L  ,0^r{% 
 
 witteAmen,  who  either  take  up  with  Ja2ie  fiudje*,  ei  ejfc  Scdquia  Cjecus  ;ncft 
 
 have  the  di&dvantage  ofuncapable  tempervures  and  wits  vitijs  tmor,oo»nefu- 
 
 or  of  unhappy  Teachers  and  talic  principles  received  by  ill  curwn, 
 education,  which  keep  out  truth  :    lo  that  they  arc  but  fitted  pcIPic"^  '>     r 
 to  trouble  the  wcrld  with  their  contentions,  or  deceive  men  ajl'1^      m|*  ru~ 
 by  their  errors:    arid  yet  have  they  not  tie  acquaintance  ic  r.ic   in    \ 
 with  their  ignorance,   which  might  make    them  learn  of  damni  fecura  I 
 as  an  mirruc'i  them  j   but  if  there  be  among  many  but  CUlid-  *•  Eu>* 
 one  that  is  wifer  than  the  reft,  he  is  thought  to  be  unfit  to 
 live  among  them,  it  he  will  not  deny  his  knowledge,  and  Egrcgium  far. 
 own  their  errours,  and  contcis  that  modefty  and  order  re-  virum    C\  ccmo,  In- 
 quire, that    either  the    higheii,    or  the    major   vote    are  na^n 
 
 the  matters  of  truth,  and  all  is  falfc  that  is  aiuinll  their  l^monftrun;  pjcm, 
 
 ^  vel  iiiiran:i  fy  i 
 
 Opinions*  tro 
 
 It  is  an  Athciltical  ungodly  world,  that  knoweth  not  its  Pifcibus  invemisj  & 
 
 Maker i  orioigettetb,  contemneth,  and  wilfully  difobeyeth  foexconparo  inula?. 
 
 him,  v>  hile  in  words  it  doth  confcls  him  :  and  yet  an  hypo-  /*•**  Sa:*  lh 
 critical  world,  that  will  {peak  honourably  of  God,    and  of 
 
 vert,,,  and  picy .ofjuftice  and  chanty,  while  they  are  nc-  Z'nl^fc        \ 
 
 gkct.ng  and  rejecting  them,  and  cannot  endure  the  practice  oftbc  (lateof  mor'.-:'!> 
 
 01  that  which  their  tongues  commend:    almoit  all  forts  will  a>id  of  fouls  iaflflts 
 
 prefer  the  life  to  come  in  words,  when  indeed  they  utterly  which  Amobius  bath* 
 
 negVctit,  andpreter  the  flcfhly  pleafures  of  this  lite:  They  ^Vs^Anno^ib' 
 
 cry  out  of  the  vanity  and  vexation  of  the  world,   and  yet  pat.  \  too  Un^  to* be 
 
 they  fet  their  h.aits  upon  it,  and  love  it  better  than  God  and  tranferibed  )   (Ink  fee 
 
 the  world  to  come:  they  will  have  fome  Religion,  tomock  thc  vmty  alld  9°-im 
 
 God,  and  deceive  themfelves,  which  (hall  go  no  deeper  than  S^SS/H?" 
 the  knee  and  tongue,  in  forms,  or  ceremonies,  or  a  diiTembled 
 affection  and  profeflion.  But  to  be  devoted  abfolutely  to 
 God,  in  fclf-rdignation,  obedience  and  love,  how  rare  is  it 
 even  in  them  who  cannot  deny,  but  the  Law  of  Nature  it 
 felt  doth  primarily  and  undeniably  oblige  them  to  it  ?  Their 
 Religion  is  but  fclf-condemnation,  while  their  tongues  con- 
 demn their  hearts  and  lives. 
 
 It  is  afenfual  bruit i(h  world,  andfeemeth  to- have,  hired 
 out  their  reafon  to  the  tlrviee  of  their  appetites  and  lufts ; 
 gluttony,  and  excefs  of  drink,  and  fports,  and  plays,  and 
 
 1 1  2  gaming, 
 
i        \  ^a  Of  the  Congmities  in  tfo  Chrijiian  Religion, 
 
 gaming,  with  pride,  and  wantonneis,  and  fornication,  ana 
 
 uncleannefs,  and  worldly  pomp,  and  the  covetous  gathering 
 
 of  provifion  for  the  flefh,  to  f atisfie  thcle  fufts,  is  the  bui> 
 
 neis  and  pleafure  of  their  lives :    and  if  you  tell  them  of 
 
 Koftrl    tancum  qui  Ruf0** or  tne  Law  of  God  to  take  them  otf^  you  may  almoft 
 
 Chiiftiini    vocamur  as  well  think  to  reafon  a  hungry  Dog  from  his  carrion,  or  a 
 
 aullavobis  curacft  ;  luflful  Boar  to  forbear  his  luft. 
 
 finicis  enim  ros  qui  ^nd  it  is  a  Selfijb  world,  where  every  man  is  as  an  idol  to 
 wSLSR  himfelfi  andaflefled  to  himflf and Ihfeown  intercft ,  asif 
 me  juftiflimcque  cum  he  were  all  the  world:  drawing  all  that  hecantrom  others, 
 crga  Dcum  turn  im-  to  rill  his  own  infatiable  defires  :  loving  alt  men,  and  honour- 
 pcrium  veftrum  nos  'in^  anc}  ehreeming,  and  praifing  them,   according  to  the 
 
 gcrnm-s,  cxagitari,  meafureoftheir  efteem  of  him,  or  their  agreeablenefs  to  his 
 rapi,  tugan,  nom-en        .   .  -A,         r*r  rir    n 
 
 dunttxac noftrum  pic.  opinions,  ways  or  mtereft  :  lelt-Iove,  felt-conceit,  felr-eiteem, 
 rifque  impagnanti-  felf-will  and  felf-fceking,  is  the  foul  and  bufinefs  of  the 
 bus.  ^ithenagor.  Afo-  world.  Arid  therefore  no  wonder  that  it  is  a  divided  and 
 ^*  ?'  fc  contentious  world,  when  it  hath  as  many  ends  as  men  •>  and 
 
 every  man  is  for  himfelf,  and  draweth  his  own  way.  No 
 wonder  that  there  is  luch  variety  of  apprehenfions,  that  no 
 two  men  are  in  all  things  of  a  mind  :  and  that  the  world  is  like 
 a  company  of  drunken  men  together  by  the  ears,  or  of 
 blind  men  fighting  with  they  know  not  whom ,  and  for 
 they  know  not  what.  And  that  ignorant  feds,  and  con- 
 tentious wranglers,  and  furious  fighters,  are  the  bulkie  parts 
 of  it.  And  that  ftriving  who  fhall  Rule,  or  be  Greatcji,  or 
 have  his-ivitf,  is  the  worlds  employment. 
 
 It  is  a  dreaming  and  diftra&ed  world,  that  fpend  their 
 days  and  cares  for  nothing  =,  and  are  aslerious  in  following 
 a  feather,  and  in  the  purfuit  of  that,  which  they  confefi  is 
 vanity  and  dying  in  their  hands,  as  if  indeed  they  knew  it  to 
 be  true  felicity :  they  are  like  children,  bufie  in  hunting  butter- 
 fries  *  or  like  boys  at  foot-ball,  as  eager  in  the  purfuit,  and  in 
 over-turning  one  another,  as  if  it  were  for  their  lives,  or  for 
 fbme  great  defirable  prize:  or  liker  to  a  heap  of  Ants,  that 
 gad  about  as  bufily,  and  make  as  much  ado  for  fticks  and 
 duft,  asif  they  were  about  fome  magnificent  work.  Thus 
 doth  the  vain  deceived  world  lay  out  their  thoughts  and 
 time  upon  impertinencies,  and  talk  and  walk  like  fo  many 
 No6tambulo*s  in  their  fleep :  they  (ludy,  and  care,  and 
 we*p,  and  laughed  labour,  and  fight,  as  men  in  a  dream : 
 
 and 
 
rrhich  rnakcth  it  the  wore  eafly  credible^  &c. 
 
 and  will  hardly  Lx  perfwadcd,  but  it  is  reality  which  they 
 
 puifuc,till  death  come  and  awake  them,     Like  a  Stage-play, 
 
 or  a  Poppct-play  ,  where  all  things  (am  to  be  what  they  are  °  >«£«"»  &  impi- 
 
 V    ,,  l  r  i        l         t         i  11         umfeculum.'     O  in 
 
 not,  and  all  parties fecm  to  do  what  they  do  not,  and  then  piivatam    pcrnicicm 
 
 dqurt,  and  arc  all  dilroab'd  and  unmask' d  \  filch  is  the  Jjfc  incrcdibili     pectoris 
 
 of  the  molt  or.  this  world,  whofpend  their  days  in  a  fcrious  oWt«atioM  pronumi 
 
 jeafting,  and  rti  a  bulk  doing  nothing.  fi  aiiquif  ii  vns  me- 
 
 t.  i  .  ij      l  ^  u  *l  •    l     j        J*     k  j   dims  cxhinimotiivc- 
 
 Itisa  malignant  world,  that  hath  an   inbred  radicated  nifra>   &   inc0pnit;s 
 
 enmity  to  all  that  virtue  and  goodnefs  which  they  want  :  regionibus,  medica- 
 they  are  Co  captivated  to  their  flcfhly  pleafures  and  worldly  men  pollicens  — cer- 
 ir.tcnits,  that  the  rirn  light,  approach  or  motion,  ofreafon,  tatim  Wandiiiis,  ftc. 
 holinefs,  mortihcationandfclf-dcnial,  is  met  by  them  with  r^^x  libido  t«m 
 heart-riling,  indignation  and  cppoiltion  :  in  which  their  carnifex,  incxpiabiic 
 tliry  beareth  down  all  argument,  and  neither  giveth  them  bcllum  indiccrc  nihil 
 leave  conliderately  to  uie  their  own  reafbn,  or  hearken  to  dctemerito?  Dila- 
 anothers :  there  are  few  that  are  truly  wife,  and  good,  and  '*****£  ^[^^1 
 heavenly,  that  efeape  their  hatred  and  beaftly  rage.  And  non  n,odo  nullum  in- 
 when  Countries  have  thought  to  remedy  this  plague,  by  tulcrit  malum  nuili, 
 changing  their  torms  of  Government,  experience  hath  told  ^d  benignus  hofti- 
 them,  that  the  vice  and  root  of" their  calamity  lieth  in  the  ^'J^'  Arnob'1'  l' 
 bhndnefs  and  wickednefs  of  corrupted  nature,  which  no 
 form  of  Government  will  cure  :  and  that  the  Doves  that  prof  c  f  r 
 
 are  governed  by  Hawkes  and  Kites,  muft  be  their  prey,whe'  fcelus  virtus  vocatur. 
 ther  it  be  one  or  many  that  hath  the  Sovereignty.  Quis  nomen  unquam 
 
 Yea,  it  is  an  unthankful  world,  that  in  the  exerufe  of  this  CQe\zni  crrori  dedit? 
 malignant  cruelty,  will  begin  with  thofe  that  deferve  belt  f^cii$Cobcinuic6^ 
 at  their  hands.  He  that  would  inftrud  them,  and  Hop  them  cuah  Scn.  Here.  f*i 
 in  their  tin,  and  fave  their  fouls,  doth  ordinarily  make  him- 
 felf  a  rxey ;  and  they  are  not  content  to  take  away  their  Anaxvcbmy  T)tw- 
 lives,  but  they  will  (  among  their  credulous  rabble )  take  crttium  a  cypno  cy- 
 away  the  reputation  of  their  honefty  :  and  no  wifdom  or  rana°excarnificacum 
 learning  was  ever  Co  great,  no  innocency  lb  unfpotted,  no  J5ccPimu5 :  Zcnomm 
 
 ,         n  °  •    n  i      •       r  i  l   i-      r  r  rUcatem  m  torment j« 
 
 honeity,  jultice  or  chanty  lo  untainted,  no  holinefs  lovene-  neCatura:  Quiddi- 
 rable,that  could  ever  priviledge  the  owners  from  their  rage,  or  cam  dc  Socrate>  cijus 
 make  the  polTefTors  to  efeape  their  malice.  Even  Jefus  m°rti  illachrymark 
 Chrift,  that  never  committed  fin,  and  that  came  into  the  foIco  ?Ulonm  lo; 
 world  with  the  moft  matchlefs  love,  and  to  do  them  the  f^tt^LTc^ 
 greatefl  good,  was  yet  profeeuted  funoufly  to  a  mameful  i*  Occro,  dc  Na^ 
 death*,  and  not  only  fo,  but  in  his  humiliation  his  judge-  ttcor.  I,  j,  p,  i©7» 
 meat  was  taken  away  j  and  he  was  condemned  as  an  evil,  IQ&' 
 
 Ii  3  doer, 
 
§  Of  the  Congrnities  in  the  Cbiftian  Religion % 
 
 .  doer,  who  was  the  greateft  enemy  to  fin  that  ever  was  born 
 
 into  the  World  :  He  was  accufed  of  Blafphemy  (  for  calling 
 
 himfelf  the  Son  of  God)  of  Impiety  ( tor  talking  of  deflroy- 
 
 ing  the  Temple^)  and  of  Treafbn  (for  faying  he  was  a  King). 
 
 And  his  Apoflles  that  went  about  the  World  to  Ave  mens 
 
 Souls,  and  proclaim  to  them  the  joy  full  tydings  of  falvation, 
 
 .  had  little  better  entertainment :  wherever  they  came,  bonds 
 
 and  afflictions  did  abide  them  *,  And   if  they  had  not  been 
 
 taught  to  rejoyce  in  tribulations,  they  could  have  expe&ed 
 
 little  joy  on  earth.    And  it  was  not  only  Chriftians  that  were 
 
 thus  ufed,  but  honefly  in  the  Heathens  was  ufu ally  met  with 
 
 oppofition  and  reproach,  as  Seneca  himfelf  doth  oft  complain, 
 
 Yea,  how  few  have  there  been  that  have  been  famous  for 
 
 any  excellency  of  wit  or  learning,  or  any  addition  to  the 
 
 Worlds  understanding,  but  their  reward  hath  been  reproach, 
 
 imprifonment  or  death?    Did  Socrates  die  in  his  bed?  Or 
 
 was  he  not  mur3ered  by  the  rage  of  wicked  Hypocrites  ? 
 
 Primufqjdevitje  ra-  Plato  durtl  not  fpeak  his  minde,for  fear  of  his  Mailers  reward. 
 
 tione  ditferiiit  Stiff*  Arijhppus  left  Athens,  ne  bis  peccarent  in  Philofophiam  :  not 
 
 ^:i-!l  only  iV*«  but  moft  benefadors  to  any  Common-weakh 
 
 moritur.  Lwu  in  So-  have  futtered  for  their  beneficence.     Pemojthenes,  Cato,  Cice- 
 
 tr4t.pj1g.92.  ro,  Seneca ,  could  none  of  them  lave  their  lives  from  fury, 
 
 Campanella     tclkth  fcv  tn^r  great  learning  or  honefly.    Yea,  among  nominal 
 
 Tj&Sm^  Chriftians,  he  that  told  them  of  an  Antipodes,  was  excom- 
 
 'md  tomtnts  in  the  municated  by  the  Papal  Authority  for  an  Heretick  ^  And  a 
 
 inquifitioi.  Savonarola,  Arnoldus  de  Villa  Nova,  Paulus^  Scaliger ,  Sec. 
 
 could  not  be  wifer  than  their  Neighbours,  but  to  their  cofl : 
 
 No  nor  Arm  Mont  anus  himfelf.    CawpaneVa  was  fain  in  pri- 
 
 fon  to  compile  his  New  Philofcphy,  and  with  the  pleafureof 
 
 his  inventions  to  bear  the  torments  which  were  their  fow re 
 
 fauce.    Even  GaliUus  that  difcovered  fo  many  new  Orbs, 
 
 and  taught  this  World  the  way  of  clearer  acquaintance  with 
 
 its  neighbours,  could  notefcapethe  Reverend  Juflice  of  the 
 
 Papaliits,  but  muft  lie  in  a  Prifbn,  as  if  Ofapientia  had  been 
 
 written  on  his  doors,  fas  the  old  Woman  cryed  out  to  Tha- 
 
 les,  when  he  fell  into  a  ditch,  while  he  was  by  his  inftru- 
 
 ment  taking  the  height  of  a  Starr. )    And  Sir  Walter  Ratv- 
 
 leigh  could  not  Gve  his  head  by  his  Learned  Hifloryofthe 
 
 „  World  (but  mufl  be  one  part  of  its  Hiftory  himfelf)  j  nor 
 
 jf/Vff 5    *    'h*'  yet  by  his  great  obfervation, *  how  Antipater  is  taken  for  a 
 
 bloody 
 
irkich  mnhfth  it  the  wore  eajlly  credible^  &c.  2  t 
 
 b!o^  rant,  for  killing  "DefM(fibenes7  and  how  Arts  and  fud'te nbn cirri  < 
 
 Learning  have  power  totiifgrace  any  man  that  cloth  evil  to  commifcrii 
 
 the  fembus  Matters  of  them,   *V"  A'  awm  that  had  done  lo  ?""" 
 
 much  m  ]V.'\/cj6p/?ytor  the  Learned  World,  was  requited  by   ni     tan.|uam    cmo 
 
 a  butcherly  barbarous  murder,  being  one  ofthe'JOOOO  or   fcclcrj  iUrd 
 
 40000  that  were  lb  ufed  in  the  Fnrtd  Majfacre.     And  ma-    "  r- 
 
 ny  a  holy  peiibn  perilhcd  in  the  2cooco  rnur<  the 
 
 InJJj.   It  were  endlefs  to  infhnce  the  ungrattfuH  crtieltfe 
 
 the  World  j  and  what  entertainment  it  hath  given  to  w 
 
 and  godly  men  •,  even  thole  whom  it  fupcrftinouily  adoreth 
 
 when  it  hath  murdered  them. 
 
 And  in  all  this  wickedntfs,  it  is  wilful!,  and  flapid,  and  in- 
 corrigible, and  ordinary  means  do  little  to  the  Cure.  Thus 
 is  it  a  finfvll  evil  World. 
 
 II.  And  it  is  a  Tempting  World  that  would  make  all  bad 
 
 as  itisitillr':  Whereever  the  falsifying  Truth  "of  God  doth   Jf**4cW«" 
 
 come  to  illuminate  and  retorm  men,  the  World  is  preterit-    pecunjam  p 
 
 ly  up  in  arms  againft  it i  and  fighteth  againft  that  which   Luxuriamiunrf'acva* 
 
 would  fave  mens  Souls,  as  if  it  were  a  Flague  or  Enemy   liab  volupcatcs :  /  m- 
 
 that  would  deftroy  them.    Princes  think  it  is  againft  their   b,lUOr  PurP"ram  .  & 
 
 n  11  1     r     1     tu       .   ■         ■  •    n     t         1     ,         plaulum  •   &.  ex  hoc 
 
 mtereft,  and  the  people  hnde  that  it  is  againft  iheir  lulls:  potential    &   jauic- 
 
 And  fo  the  fin  of  Tyranny  keepeth  the  Gofpel  out  of  the  quid  porencia  j»nir. 
 
 greateft  part  of  the  WTorld  ,  and  popular  fary  refifteth  it   Scner.  £;.  59. 
 
 where  it  cometh.     The  Empires  of  the  Tvrkj,  and  fortarfany 
 
 and  China^  are  fad  inftanccs  of  the  fuccefs  ot  Tyranny  againft 
 
 the  means  of  mens  falvation  :    And  the  Empire  of  Jafan 
 
 hath  given  the  World  an  inftance  of  fuch  unparalleled  cruelty 
 
 to  that  end,  as  maketh  the  perfections  of  Nero  and  Diode- 
 
 fian,  and  even  the  Popifli  Inquijitm^  and  almoft  the  Matfi- 
 
 cres  of  Piedmont,  France  and  Ireland,  to  feem  very  merciful 
 
 ads  of  Charity.    What  rage,  what  inhumane  fury  hath  been   In  vkia  aker   alcc- 
 
 fhewed,  through  all  the  World ,  to  keep  out  Knowledge,  ru™  '"^JH*  Qaj- 
 
 and  keep  the  Nations  in  their  darkneis  and  miiery,  and  for-  V(Xari  po[C^  q;Cl^ 
 
 bid  relief?     Eut  for  Error  and  Deceit,  Idolatry  and  Superfti-  populus  mipcJic,  & 
 
 tion,  how  induftriouily  are  they  propagated  >  Empire  and   nullus  retraxit  a  Scr 
 
 Arts,  Power  and  Learning,  are  employed  to  deceive  and  ui-  nefm  R'' 2*' 
 
 doe  the  World.      And  though  Empire  be  Gods  Ordinance, 
 
 and  Arts  his  gifts ,  they  are  turned  againft  him  in  the  farr 
 
 gitateft  part  of  the  Earth,  and  Satan  is  ilrved  by  them,  asif 
 
 they  had  been  ordain' d  by  him.     Almoft  every  Coira'trey  hath 
 
 their 
 
248  Of  the  Congruities  in  the  Chrijiian  Religion  ^  &c. 
 
 when  fujl Kr\(t\ies  wa4  their  proper  opinions ,  and  a  Religion  fitted  to  refill  Rcli- 
 m?de  Treafurer  at.  A-  gjon  .  j^e  that  js  ail  idolater,  or  a  Uxhomettttt^  or  Infidel, 
 ;S(;X3ruld  ™kemore;  And  they  that  areagainrtall  Cries  Ro 
 Office,  1  hcmiftoclcs  hgion ,  are  as  eager  to  make  others  ot  their  mnde,  as  it  1: 
 neenfedbim,  and  cot  were  a  work  of  charity  or  commodity  :  Andhethatisendea- 
 lum  condemned  at  for  vourjng  to  undoe  Souls,  is  as  vehement  in  it,  as  he  that  u 
 favour  If  W  of  'the  endeavouring  to  fave  them.  He  that  hath  any  paffion  or  cor- 
 ?reate(l  he  was  dsli-  nipt  affection  is  as  inclinable  to  convey  it  to  another,  as  hre 
 vend,  and  reflored  to  is  to  kindle  fire,  or  one  that  hath  the  Plague  to  infect  his 
 bu  Office  for  mother  Neighbour.    Covetoufnefs,  ambition,  voluptuoufncfs,  luft, 
 
 ief  Yaa  Ti!)er?ZXJ  ylZ  and  wrath  and  revenge,  are  all  contagious.  Rioters  think 
 be  did  by  connivence  .  ,n  °       •  1     t  «  r     «m 
 
 gratifie  all  the  Till*-  lC  firange  if  we  run  not  with  them  into  all  excels.  The  ve- 
 gers  of  the  Common*  ry  noifc  of  their  impertinent  talk  and  bufinefs,  and  the  great 
 wealth    that  would  adoe  that  they  make  in  doing  nothing,  is  a  great  diverter  of 
 
 m7tJfnVnde*tZe  rhofe  that  are  about  them>  from  fen0US  buimefs  and  fober 
 ye*H  end  they  offered  confideration :  They  keep  men  fo  bufie  about  their  vanities, 
 bim  the  office  again  that  they  can  finde  no  leiiure  to  remember  that  they  are  men, 
 with  great    how,-.  ox  to  think  what  bufinefs  they  have  in  the  World,  nor  where 
 
 }littlite\XTour ic  is  that  they muft  dwdl  for  ever*  And  whcn  thdr  folly 
 
 wm  a  greater  difg/aee  anc^  felfimnefs  hath  fet  them  all  together  by  the  ears,  they 
 than  their  condemn*-  muJft  needs  draw  or  drive  others  into  the  fire  of  contention 
 tin :  For  when  he  with  them  •,  They  cry,  Who  is  on  my  fide  ?  who  ?  And  he 
 dLTdtm%when  tbat,  ™g  notbe  £ «  P^rty  or  other  but  will  keep  his  peace, 
 be  gave  way  to  the  un-  ma"  lole  it  by  the  enmity  ot  all :  And  no  man  lhall  betaken 
 jufytbey  honoured  him.  for  orthodox  or  honeit,  that  will  not  be  of  that  Faction 
 *lutar-  whofe  commendation  he  defireth  :  And  when  he  hath  hu- 
 
 "orSemned'by  the  pc-  moured  tnem>  nc  mal!  &° for  a  knave  or  a  reproached  per- 
 
 pular  Vote,  one  came  f°n>  w^tn  au*  tne  re^  ;  A  peaceable  man  (hall  hardly  finde  the 
 
 to  him  in  the  croud,  peace  which  he  defireth  to  himfelf,  but  it's  ten  to  one  but  he 
 
 that  could  not  write,  lofeth  his  labour  if  he  would  make  peace  between  others , 
 
 and  ™n*™n?*^  efpecially,  if  he  haveanhoncft  ambition,  of  extending  that 
 toe  was,  aenresLnim  to  ,  , *  n.       v      _  .    _  '  1  /» 
 
 wKittbUnametotiu-  bleiijng  to  Parties  and  Countreys,  or  any  great  and  conti- 
 
 ftide*  condemnation  j  derable  numbers.  If  by  tyranny  and  cruelty,  by  prifons, 
 for  be  -wot  refolved  to  and  torments ,  and  death ,  they  cannot  affright  men  from 
 pve  bit  voice  againfl  h  ft  and  the  obedj£nce  rfGod  at  kaft  they  will  vex  them 
 bim>  betaufe  he  was  .      .  i  1  r  1  1  l  u  .l- 
 
 tailed  A  Kighteom  m  *"&*  wav  ->  an<*  be  as  thorns  andbryars  to  them  in  this 
 Man:  Ariftidcs  did  WilderneG. 
 
 m  be  defired,  *nd  m.  And  it  is  a  calamity  wiferablc  WTorld.  It  is  void 
 m%Sj^W^  of  the  comfortsPf  facrcd  Illumination,  and  of  the  allured 
 ftlfMmm.  '  S       "  *-ove  °f  God  j  and  of  the  exercife  of  wifdom,  or  holinefs: 
 
 The 
 
which  wakt'th  it  the  wore  eafify  credible,  OV.  249 
 
 The  delights  of  Saints  in  loving  God,  and  waiting  fur  eter- 
 nal Lite,  are  unknown  to  all  the  multitudes  of  the  ungodly  : 
 They  are  confounded  and  loft  in  their  ignorance  and  error; 
 
 and  tormented  with  their  own  paflions,  diviilons  and  con- 
 tentions. Their  vices  are  part  of  their  difquietment  and  pain, 
 though  pleafure  be  their  intended  end.     It  is  a  pitifull  fervi- 
 tude  that  they  are  in  to  Satan,  and  an  endlefs  drudgery  that 
 they  follow  ,  in  fcrving  their  covetoumefs,  pride,  and  lull  •, 
 and  atirefome  task  to  care  and  labour  to  make  proviliontor 
 their  flefhly  appetites  and  wills.     They  are  led  captive  by 
 Satan  to  do  his  will  ^  and  yet  in  doing  it  they  do  their  own, 
 and  are  in  love  with  their  Captivity,  and  glory  in  their 
 Chains.   They  are  engaged  daily  againft  God  and  Mercy  y 
 againft  their  Happinefs,  and  their  Friends  that  would  pro- 
 cure it  •,  and  think  him  their  Enemy  that  would  make  them 
 wi(cr.     They  go  under  the  guilt  of  all  this  fin  j  and  they 
 have  no  ailurance  of  pardon  or  deliverance :  And  God  over- 
 taketh  them  many  times  with  bodily  diitrciFes  here :  Sick- 
 neiTls  and  pains  confume  men,  and  torment  them  v  Warrs, 
 and  plagues  do  fend  them  by  thoufands,  out  of  the  World, 
 which  they  took  for  their  felicity:  Fire  and  famine,  piracy 
 and  robbery,  and  fraud,  impoverish  them:  The  fruftrations 
 of  their  hope  torment  them.     And  yet  under  all,  they  are 
 hardened  againft  God,  and  fall  not  out  with  their  fin  and 
 folly,  but  with  the  Juftice  of  Heaven,  and  with  its  inftru- 
 ments,  or  rather  with  all  that  beareth  the  Image  of  the  Holi- 
 nefs  of  God.  This  is  the  villble  condition  of  this  World. 
 
 Ob).  If  you  fay,  Hon?  can  all  this  fiand  vpith  the  infinite 
 Goodnefs  of  Gad  ?  I  have  anfwered  it  before :  It  (he wet h  you, 
 that  it  is  not  thit  World,  which  is  the  great  demonftration 
 of  the  Goodnefs  or  Love  of  God,  from  whence  we  muft  take 
 our  eftimate  of  it  by  the  effects.  If  you  will  judge  of  the 
 Kings  fplendour,  and  bounty,  and  clemency,  will  you  gofeek 
 for  examples  and  demonftrations  of  it  in  the  Gaol,  and  at 
 the  Gallows,  or  rather  at  the  Court  ?  Hell  is  as  the  Gallows, 
 and  Earth  is  as  the  Gaol :  Meafure  not  Gods  bounty  and 
 mercy  by  thefe:  It  is  no  fign  of  unmercifulnels  in  God  that 
 there  are  Flies  and  Worms,  and  Toads,  and  Serpents  on  Earth 
 as  well  as  Men  :  nor  that  Earth  was  not  made  as  indefcdtibic 
 as  Heaven  :  And  when  men  have  drown'd  themfelves  in  fin, 
 
 Kk  it 
 
2  50  Of  the  Congruities  in  the  Chriftian  Religion, 
 
 it  is  no  want  of  Goodnefs  in  God,  bjt  it  is  Goodnefs  it  (1-16 
 which  caufeth  the  demonftrations  of  his  Juftice  on  them. 
 This  World  is  not  fo  much  to  all  Gods  Creation,  as  a  wen 
 or  wart  upon  a  Mans  body  is  to  the  whole  body:  And  if  it 
 were  all  forfaken  of  God,as  it  hath  forfaken  him,  it  were  pro- 
 portionably  no  more  than  the  cutting  off  fuch  a  wart  or  Wen. 
 God  hath  many  thoufand  thoufand  thoufand  times  more  ca- 
 pacious Regions,  which  it's  like  have  more  noble  and  bleffed 
 Inhabitants:  Look  to  them,  if  you  would  fee  his  Love,  in 
 its  moil  glorious  demonftration ;  Juftice  alfo  mult  be  demon- 
 ftrated  if  men  will  fin.     And  if  Hell  be  quite  forfaken,  and 
 Earth  which  is  next  it  be  partly  forfaken  of  the  favour  of  God, 
 for  all  that  God  may  glorioufly  demonftrate  his  Love,  to  a 
 thoufand  thoufand-fold  more  fubje&s  ( of  the  nobler  Regions) 
 t  r        n    l    ^zn  ne  doth  demonftrate  his  Juftice  on  in  Hell  or  Earth. 
 S   ^IScurw  )  But  theietwo  things  I  gather  for  the  confirmation  of  my 
 Ero   fummum  doto-  Faith.-    i.  That  the  (in  and  mifery  of  the  World  is  fuch,  that 
 rem  (fummum  dice,  it  groaneth  for  a  Saviour  =>  And  when  I  hear  of  a  Phyllcian 
 ctiamH  decern  atomis  fent  from  Heaven,  I  eafily  believe  k,  when  I  fee  the  wofuli 
 condnToraS  dfe  Wor]d  mortally  difeafed  ,  and  gafping  in  its  deep  diftrefs. 
 brcvem  :     multofa;  The  condition  of  the  World  is  vifibly  fo  fuitable  to  the  whole 
 pofTem  bonos  viros  Office  of  Chrift,  and  to  the  Doftrine  of  the  Gofpel,  that  I 
 nominate  qui  com-  am  chriven  to  think,   that  if  God  have  mercy  for  it,  (ome 
 buirC2od^?i  crudl  Phyfician  and  extraordinary  help  (hall  be  afforded  it :  And 
 entur  maximis :  r«/-  when  I  fee  none  elfe  but  Jefut  Cbrill,  whom  Reafon  will  al- 
 ar/.*, a.  p.  263,        low  me  to  believe  is  that  Phyfician,  it  fomewhat  prepareth 
 my  minde  to  look  towards  him  with  hope. 
 
 2.  And  alfo  the  Evil  of  this  prefent  World,  is  very  fuita- 
 ble to  the  Doctrine  of  Chrift,  when  he  telleth  us  that  he  came 
 not  to  fettle  us  here  in  a  ftate  of  Profperity,  nor  to  make  the 
 World  our  Reft  or  Portion  •,  but  to  fave  us  from  it,  as  our 
 enemy  and  calamity ,  our  danger  and  our  Wildernefs  and 
 trouble  j  and  to  bring  up  our  hearts  rirft,  and  then  our  felves 
 to  a  better  World,  which  he  calleth  us  to  feek,  and  to  make 
 fure  of.  Whereas  I  Rnde^  that  molt  other  Religions,  though 
 they  fay  (bmething  of  a  Life  hereafter,  yet  lead  men  to  look 
 for  moft  or  much  of  their  felicity  here,  as  confiding  in  the 
 fruition  of  this  World,  which  experience  tells  me  is  (b  refe- 
 rable. 
 
 $.  3.  Msreorer  Ifinde,  that  the  Law  of  entire  Nature  rvat 
 
 no 
 
which  mak$\h  it  the  wore  eajily  credible^  &c. 
 
 m  mrefutalle  to  Nature  in  its  integrity,  than  the  Law  of 
 
 Grace  revealed  by  Chriji  u  fuitalle  to  us  hi  6ur  luffed  Jtate  : 
 
 fo  that  it  may  he  called,  the  Law  of  Nature-lap  fed  and  rcfto- 
 
 rabies  ( Naturae  lapfx  reftaurands. ) 
 
 Nature  entire  and  Nature  depraved,  muft  have  the  fame  if  any  fay,  that  (Ml 
 
 pattern  and  rule  ot"  perfection  ultimately  to  be  conformed  to  ,  Perfea  Obedience  is 
 
 becaufe  lapfed  man  mult  feck  to  return  to  his  integrity  :  But  pP«M«  >  '  mil  not 
 
 lapfed  or  corrupted  man  doth  moreover  need  another  Law,  ^fayasri^rT^ic 
 
 which  (hall  firft  tend  to  his  refioration  from  that  loft  and  nihil  intercft  iic'rua 
 
 mifcrable  ftate.    And  it  was  no  more  neccflary  to  man  in  in-  nemo  valeat,  an  nc- 
 
 nocency  to  have  a  fuitable  Law  tor  his    prcfervation  and  m0  P0^  valcrc  >  fi<j 
 
 confirmation,  than  it  is  to  man  in  iin  and  guilt  to  have  a  Law  l^/fjj  J^r 
 
 -  _  f     ,  .  ,  .  D.  r     r  interne,  utrum  nemo 
 
 of  Grace  tor  his  pardon  and  recovery,  and  a  courie  ot  means  fa  fapiens  an  nemo 
 
 prefcribed  hm  for  the  healing  of  his  Soul,  and  for  the  c(ca-  efle   pollir.   tic.  dt 
 
 ping  of  the  ftroke  of  Tuftice.    The  following  particulars  fur-  7lLat-  Dtor,' l-  i   PaZ- 
 
 ther  open  this.  ',?«•  [mM][° '/» 
 
 $.  4.  It  feemeth  very  congruous  to  Keajin,  that  as  Monar-  perhfth, 
 chy  is  the  perfedefi  fort  of  Government  (which  it  is  probable  is 
 even  among  the  Angels)  fo  Mankinde  Jhould  have  one  univerfal 
 Head  or  Monarch  over  them. 
 
 Kingdoms  have  their  feveral  Monarchs  •,  but  there  is  fure- 
 
 ly  an  Univerfal  Monarch  over  them  all !  we  know  that  God 
 
 is  the  primary  Soveraign  •>  but  it  is  very  probable  to  Nature, 
 
 that  there  is  a  fubordinate  Soveraign  or  general  Adminiitra- 
 
 tor  under  him  :  It  is  not  only  the  Scriptures  that  (peak  a 
 
 Prince  of  the  Devils,  and  of  Principalities,  and  Powers,  and 
 
 Thrones,and  Dominions,  among  the  happy  Spirits  \  and  that 
 
 talk  of  the  Angels  that   are  Princes  of  feveral  Kingdoms, 
 
 Van.  10.  but  even  the  Philofophers  and  moft  Idolaters,  have 
 
 from  this  apprchenfion,  been  drawn  to  the  worfhip  of  fuch, 
 
 as  an  inferiour  kinde  of  Deity.   And  if  man  mud  have  a  fob-  fuZif^J!^ 
 
 ..  •       /- 1  »r-         ■    •  1  1  ,  wens  \n    the   World, 
 
 ordinate  univerfal  King,  it  is  meet  that  it  be  one  that  is  alfo  wy0   worjhipped  one 
 
 Man:  As  Angels  and  Devils  have  Principals  of  their  own  fort  God  as  chief ,  bad 
 
 and  nature,  and  not  of  others.  their  Demi-gods,  a* 
 
 £.5.  It  feemeth  congruous  to  Keafon,  that  this  Head  hone  *%  p'rtl,cuJar  Pr0' 
 
 t  *    •  \c+     1       1  Ss*  ^  ^  11    ;  ■    r  ir^    ,      1        /     tUlorsJLnd  favourers* 
 
 that  vs  fitted  to  be  our  Captain  Generally  himfelfto  lead  us  by  or  tutors  •  a*  in- 
 
 ConduU^  Frecept  and  Example,  in  our  warfare  againft  thofe  limiting  that  Mm  is 
 
 Devils,  who  alfo  are f  aid  to  huve  their  Prince  and  General.  con f dons  of  the  need 
 
 As  Devils  fight  againft  us  under  a  Prince  of  their  own  °f  f°rme  Mediator  of 
 
 nature,  fo  is  it  congruous,  that  we  right  againft  them,  un-  £&  "      '"*"** 
 
 K  k  2  der 
 
a  5  *  Ojf  / he  Congruities  in  the  Chrijiian  Religion, 
 
 der  a  Prince  of  our  own  nature,  who  hath  himielf  firft  con- 
 quered him,  and  will  go  on  before  us  in  the  fight. 
 
 tf.  6.  It  is  congruous  to  Keafon,  that  lap  fed  Man  under  the 
 guilt  of  fin,  and  defert  of  punifhrnent,  vpho  U  unable  to  deliver 
 bimfelf,  and  unworthy  of  immediate  accefs  to  God,  Jhould  have 
 4  Mediator  for  his  refioration  and  reconciliation  with  God  : 
 If  any  be  found  fit  for  fo  high  an  Office. 
 
 $.j.  And  it  U  congruous  to  Reafon,  that  this  Mediator  be 
 
 one^  in  whom  God  doth  condefcend  to  Man,  and  one  in  whom 
 
 man  may  be  encouraged  to  afcend  to  God,  as  to  one  that  will 
 
 ■    forgive  audfave  him :  And  one  that  hath  made  himfelf tyown  to 
 
 man,  and  alfo  hath  free  accefs  to  God. 
 
 §.  8.  It  is  congruous  to  Keafon^  that  laffed,  guilty,  darkened 
 finners,  that  lytow  fo  little  of  God,  and  of  his  Witt,  and  of  their 
 own  Concernments ,  and  of  the  other  World ,  fhould  have  a 
 Teacher  fent  from  Heaven,  of  greater  Authority  and  Credit 
 than  an  Angel,  to  acquaint  us  with  God  and  his  will,  and  the 
 Life  that  we  are  going  to,  more  certainly  andfuUy  than  would 
 be  done  by  Nature  only. 
 The  mofl  learned  mm      That  this  is  very  definable  no  man  can  doubt ;  How  glad- 
 cfGitcccAHd  Rome,  ty  wou\^  men  reCeive  a  Letter  or  Book  that  dropt  from  Hea- 
 tomo7ai>lyof*tbe  ven?  Or  an  Angel  that  were  fent  thence  to  tell  them  what 
 $wl,tbe  hfe  to  come,  is  there,  and  what  they  muft  for  ever  truft  to  ?  Yea,  if  it 
 a>d  the  TerfeR'wnsof  were  but  one  of  their  eld  acquaintance  from  the  dead  ?   But 
 Goir  f.lreryelJ°  dif'  all  this  would  leave  them  in  uncertainty  dill,  and  they  would 
 7$S  libit"  2/  be  doubtfoll  of  the  credit  and  truth  of  any  fuch  a  Meflenger : 
 [palp  of  the  L'fe  to  And  therefore  to  have  one  of  fuller  Authority,  that  (hall  con- 
 fer with  great  paufes  firm  his  Word  by  unqueftionable  attefhtions,  would  very 
 $f  diuitifttintfi     tr  mucn  fotisfie  men.     I  have  proved,  that  Nature  it  felf  re- 
 mi^ifLmglldtl  V£akth  tous>  a  Life  of  Retribution  after  this  i  and  that  Im- 
 run  to  Orac'es,  and  mortality  ofSouls  maybe  proved  without  Scripture:  But 
 Auguresa«rf  Arufpi-  yet  there  is  ftill  a  darknels  and  unacquaintednels,  and  eon- 
 ccs  to  try  if  they  could  fequently  a  doubting  and  queftioning  the  certainty  of  it,  upon 
 .J*  %U  t?to$*T£  a  «™al  T*  \  A"d  «  would  greatly  fatisfic  fuch,  if  be&te 
 ^       veiauon.    Bow  glad  meer  Reaton,  they  had  fome  prootAvhich  is  more  agreeable 
 then  wonld  they  have  to  a  minde  in  flefh  =,  and  might  either  fpeak  with  fome  cre- 
 *      b£enu°f  r     "?^*  dible  Mefleiiger  who  hath  been  in  Heaven,  and  fully  know- 
 
 mlven  ?  eth  a11  thefe  matters  >  or  at  kaft  miSht  be  «tt*P*y  informed 
 
 of  his  Reports.     And  indeed,  to  men  that  are  fallen  into  fuch 
 
 a  dark  depravednefs  of  Reafon,  and  fuch  Strangers  to  God 
 
 and 
 
which  wakcth  it  the  more  eafily  credible,  c)<.  x  5  3 
 
 and  Heaven  as  mankind  is,  it  is  become  needful  that  tiicv  Falfom  eft  j    ^cjorc$ 
 have  more  than  natural  light,  to  (hew  them  the  nature,  the  ''°iimilr  <iuam  na" 
 excellency  and  certainty  of  the  happinefs  to  conic,  nrelfc  they   niul^non  natarjTfi" 
 arc  never  like  lb  to  love  and  feck  it,  and  prefer  it  before  all  liumcfl   Quidenim 
 earthly  things,  as  is  neceflary  to  them  that  will  attain  it.    For  mrpiw  quim  in  i^To 
 few  men  will  leek  with  their   ntmofi  labour,  or  let  go  all  J.»™nc  fecuritai 
 other  things  to  attain  a  bappinefe,  which  they  are  not  well  lollCUIW,«  St"*k 
 perfvvaded  of  the  reality  of.     And  though  (bund    reafon 
 might  well  perfwade  them  ofit,  yet  reafon  is  now  become  Srpc  Jowmv\d\cum 
 to  blind,  and  unibund,  and  partial,  and  enllaved  to  the  flefh,   jam  fua  mittcre  vcl- 
 that  it  is  not  tit  for  foch  an  office,  according  to  our  neceliky,  lcc 
 without  fome  heavenly  Revelation.  ™!n,n*  rh"rc  d'ro 
 
 £.9.  And  it  is  exceeding  congruous  to  mans  necefjity,  who  is  ru     (\    nc^l.gicm  , 
 fain  under  the  power  andfears  of  death,  as  well  as  the  doubts  magnis  injuria  pamis 
 and  ejirangednefs  to  the  other  world,  that  he  that  will  fare  and  Solvitur. 
 heal  us,  do  him f elf  in  our  nature  rife  from  the  dead,  and  afcend  °vld:  ?•  f^' 
 up  into  heaven,  to  give  us  thereby  a  vifible  demonstration,  that  j^ei  *^^  5«Sl 
 indeed    there  is  a  Refnrrefrion  and  a.  life  to  come  for  us  to  t  'u 
 look^for.  Viitucum      o^niuni 
 
 Though  God  was  not  obliged  to  do  thus  much  for  us,  Mtelkntiflima  juiti- 
 yet  Reafon  telleth  us,  that  if  he  will  do  it,  it  is  very  fuitable  f^***  T™9** 
 to  our  neceflities.  For  all  the  realbnings  in  the  world  do  not 
 fatisfie  in  fuch  things,  fo  much  as  ocular  demonftration ; 
 when  we  either  fee  a  man  that  is  rifen  from  the  dead,  or  have 
 certain  teftimony  of  it,  it  facilitateth  the  belief  of  our  own  re- 
 furre&ion  :  and  he  that  is  gone  into  Heaven  before  us,  af- 
 fureth  us  that  a  Heaven  there  is- 
 
 5*'.  10.  When  God  in  mercy  would  forgive  andfave  afinful 
 people,  it  was  very  congruous  to  reafon,  that  there  fljould  be  fome 
 fit  means  provided,  to  demonftrate  hh  holinefs  in  hnjujlice,  and 
 to  vindicate  the  honour  of  bk  Laws  and  Government,  andfoto 
 fecure  the  ends  of  both. 
 
 For  if  God  make  a  penal  Law  and  execute  it  not,  but  let 
 man  (in  with  impunity,  and  do  nothing  which  may  deter 
 him,  nor  demonftrate  his  JuQice,  as  much  as  the  tinners  fuf- 
 ferings  would  do,  it  would  tell  the  world,  that  he  that  gave 
 them  the  Law,  and  thereby  told  them,  that  he  would  rule 
 and  judge  them  by  it,  did  but  deceive  them,  and  meant  not 
 as  he  fpake  :  And  it  would  bring  both  the  Law  and  Govcr- 
 noiyr  into  contempt,  and  perfwade  men  to  (in  without  any 
 
 Kk  3'  fear  : 
 
2  5  4  Of  the  Cottgrnities  in  the  Chriftian  'Religion \ 
 
 fear:  and  he  that  was  queftionM  for  the  fecond  crime, 
 would  fay,  I  ventured,  becaufe  I  fuffered  not  for  the  fir  ft.- 
 It  was  the  devils  rirft  way  of  tempting  men  to  fin,  to  per- 
 fwade  mankind  that  God  meant  not  as  he  fpake  in  his  threat- 
 ning  of  their  death,  but  that  they  fhould  not  die,  though 
 God  had  threatned  it.  And  if  God  himfelf  (hould  by  his 
 a&ions  fay  the  fame,  it  would  tempt  them  more  to  fin  than 
 Sathan  could,  as  his  credibility  is  greater.  Therefore  he  that 
 is  a  Govemour  mud  be  juit  as  well  as  merciful  >  and  if  God 
 fhould  have  pardoned  finners,  without  fuch  a  facrifice  or 
 fubftitute  means,  as  might  preferve  the  honour  of  his  Law 
 and  Government,  and  the  future  innocencyof  his  Subjects, 
 as  well  as  their  punifhment  in  the  full  fenfe  of  the  Law 
 would  have  done,  the  confequents  would  have  been  fuch,  as 
 I  will  leave  to  your  own  judgements. 
 •  £.  1 1.  And  it  w.as  very  congruous  to  reafon,  thatfo  odious  a 
 
 thing  as  fin  fhould  be  publickjy  condemned,  and  pt  to  Jh ante,  al- 
 though thefinner  be  forgiven:  As  it  was  done  in  the  life  and 
 death  of  Chrift. 
 
 For  the  purity  of  God  is  irreconcileable  to  fin,  though 
 not  to  the  (inner  i  and  therefore  it  was  meet  that  the  fin 
 have  all  the  publick  fhame,  though  the  finntr  efcape  :  and 
 that  God  be  not  like  weak  imperfedr  man,  who  cannot  do 
 good,  without  doing  or  encouraging  evil. 
 
 5^.  12.  It  is  congruous  to  our  condition^  that  feeing  even  the 
 upright  do  renew  their  fins,  their  conferences  jhw Id  have  fome 
 remedy  for  the  renewal  of  their  peace  and  comfort \th 'at it fxn\ 
 them  not  into  defteration  >  which  is  mofi  fuitably  provided  for 
 theminjefus  Chrift. 
 
 For  when  we  were  pardoned  once,  and  again,  and  oft,  and 
 yet  fhall  fin,  he  that  knoweth  the  defert  of  fin,  and  purity  of 
 God,  will  have  need  alfb  to  know  of  fbme  (rated  certain 
 courfe  of  remedy. 
 
 0  $.  1 3.  It  was  meet  that  the  fmful  world  have  not  only  a 
 certain  Treacher ,  but  alfo  a  per  fell  pattern  before  them,  ofrigh- 
 teoufntfi  love^felf-denial^metijiefs, patience^  contempt  of  lower 
 things,  &c.  which  is  given  us  by  Jefus  Chrifl  alone. 
 
 And  therefore  the  Gofpel  is  written  Hifiorically,  with 
 Dodtrins  intermixt,  that  we  might  have  both  perfect  Pre- 
 cepts and  Pattern. 
 
 $.  14.  It 
 
which  waketh  it  the  wore  e*Jily  credible,  &c.  2^< 
 
 $.  14.  If  was  very  congruous  to  a  Wjrld  univerfaly  lapfed, 
 that  God  Jl .0!  Id  wake  wah  it  a  new  Law  and  Covenant  of 
 fir  ace;  and  that  thu  Covenant  (hould  tender  us  the  pardon  of 
 our  fins  1  and  be  a  conditional  aft  of  oblivion:  And  that  jinncrs 
 I e  not  left  to  the  metY  LuW  of  per  fit  Nature,  which  was  to 
 frefenethat  innoancy  which  thty  have  already  loft. 
 
 To  fay  [_jhoujhalt  perfel:y  ouey^\  to  a  man  that  hath  al- 
 ready ^li  (obeyed,  and  is  unfitted  tor  perfect  obedience,  is  no 
 tufficient  direction  (or  his  pardon  and  recovery.     Perhaps 
 yoif  1  fiy,    That  God's  gracious  Nature  is  inftead  of  a  Law 
 of  Grace  or  Proroife    But  though  that  be  tht  fpring  of  all  oar 
 hopes,yct  that  ctanot  juftly  quiet  the  (Inner  of  it  felt  alonc,be- 
 caufe  he  is  juit  as  well  as  mercihil,and  Juflice  hath  its  obje-dts, 
 and  pardon  dependeth  on  the  free-will  of  God,which  cannot 
 bis  known  to  us  without  its  proper  figns.  The  Devils  may  fay 
 that  the  Nature  o(  God  is  good  and  gracious,  and  fo  may  any 
 condemned  malera&or  fay  of  a  good  and  gracious  Judge  and 
 King»  and  yet  that  is  but  a  (lender  reafon  to  prove  his  im- 
 punity or  pardon.     All  will  confefs,  that  abfolute  pardon  of 
 all  men  would  be  unbefceming  a  wife  and  righteous  Go- 
 vernour.    And  if  it  muft  be  conditional,  who  but  God  can 
 tell  what  mull  be  the  condition?  If  you  fay,  That  Nature  "  Kcl^ioG  Lnt    cui 
 telleth  us,  jhat  converting  Repentance  is  the  condition.    I  an-  facienda   &    v'randa 
 fwer,     1  Nature  telleth  us,  That  God  cannot  damn  a  holy  difarnum.    Mac  os< 
 lovmg  Soul,  that  hath  his  Image:  but  yet  it  telleth  us  nor,  ^votisne 
 That  this  is  the  only  or  whole  condition.    2.  It  is  not  (uch  a  plicammt^^muii^ 
 Repentance  as  heth  but  in  afrightned  wifti,  that  the  fin  had  bribui  auxilia  Dco- 
 not  been  done,  but  fuch  a  ore  as  confide th  in  the  change  rum    paramur ;    fed 
 otthemmd,  and  heart,  and  life,  and  containeth  a  hatred  to  ^nc^^onrT"/05 
 the  fin  repented  of,  and  a  love  to  God  and  Holinefs  :   and  profpere  cedunTom- 
 we  have  as  much  need  of  a  Saviour  to  help  us  to  this  repen-  na:  ubi  focordi*  tc 
 tance,  as  to  help  us  to  a  pardon.  atquc  ignaria?  tradi- 
 
 ifitylt  »  very  coyigruous  to  our  mifrable  ftate,  that  the  Dco^mpTore^aa 
 Conditionof  this  Covenant  of  Grace  fhould  he  on  our  part,  the  cn'minfenfique  funr, 
 acknowledgment  of  our  Benefafior,  and  the  thankful  acceptance  Saln^  in  Catdin, 
 of  the  benefit,  and  a  hearty  confent  for  the  future  to  *  follow 
 his  condutl,  andufe  his  appointed  means  in  order  to  our  full  re- 
 covery :  which  is  the  condition  of  the  Chriftian  Covenant. 
 
 #.  16.  Seeing  man *s  fall  was  from  his  God  unto  him f elf,  ejps- 
 daily  in  point  of  love;  and  hi*  real  recovery  muft  be,  by  bringing 
 
256  -GftheCofigruitiesin  the  Ckrijiian  Religion, 
 
 Vyfterii  opui  &  fi-  up  h  if  foul  to  the  love  of  God  again.  And  feeing  a  guilty  con- 
 Bcm.ftcrlficari  fcli-  demned  fanner  can  hardly  love  that  God,  who  injujiice  will 
 ccc  &  ranftifican  fide-  £ann  andpunifh  him;  nothing  can  be  more  congruous  and  ef- 
 fc&  De  hisau-  te6iml  toman  s  recovery  to  God,  than  that  God  (hould  be  re- 
 te  n  preces  runt  ora-.  prefented  to  him  as  moft  amiable ;  that  is,  as  one  that  is  fo  wit- 
 rioncs  &  fupplicatio.  ling  to  pardon  andfave  him,  as  to  do  it  ly  themoli  aftonifhin* 
 nes  facerdotis.  Ilia  txprefjons  of  love,  in  fuch  an  Agent,  and  Pledge  and  G  la  ft  of 
 h^Tl^r^l  ^veas  JefwCbrifi. 
 
 vator^ona^facerl       The  whole  defignofChrift's  Incarnation,    Life,   Death, 
 dnspro'Vis  cux  data  Refurredfion,  Afcention  and  Intcrceflion,  is  but  to  be  the 
 f-nc    ^ratia$    agir.  rnoft  wonderful  and  glorious  declaration  of  the  goodnefs  and 
 K[*#'  %£%  love  of  God  to  tinners  :    that  as  the  great  frame  of  the  Uni- 
 E*iqui  frcumhi-  verfe  demonitrateth  his  power,    folhould  the  Redeemer  be 
 ftorum  in  facro  my-  the  demonstration  of  his  love.    That  we  may  fee  both  the 
 ften'o  tremoriam  cflc  wife  contrivances  of  his  love,  and  at  how  dear  a  rate  heis 
 ftcerdocjs  pro  cis  ad  content  to  fave  us  >  that  our  lives  may  be  employed  in  be- 
 rem!"      upp  KatI°*  holding  and  admiring  the  glory  of  his  love,  in  this  income 
 prehentible  reprefentation.    That  we  may  love  him,  as  men 
 that  are  fetched  up  from  the  .very  gates  of  hell,  and  from  un- 
 der the  fentence  of  condemnation,  and  made  by  grace  the 
 heirs  of  life. 
 
 f.iy.EJpecially  to  have  a  quic\ning  Head,  who  will  give 
 the  Spirit  of  grace  to  all  his  members,  to  change  their  hearts, 
 and  kindle  this  holy  love  within  them,  if  moji  congruous  to  ac- 
 compUjb  mans  recovery. 
 
 So  dark  are  our  minds,  and  fo  bad  our  hearts,  fo  ftrong 
 are  our  lulls,  and  fo  many  our  temptations,  that  We  teach- 
 ing  would  not  ferve  our  turn,  without  a  Spirit  of  light,  and 
 life,  and  love  to  open  our  eyes,  and  turn  our  hearts,  and  make 
 all  outward  means  effectual. 
 
 <$.  18  T}je  Commifftmofthe  Gcftel-Minijiery  to  preach  this 
 G  oft  el  of  pardon  and  fa  lv at ion,  and  to  baptize  Confenters,  and 
 gather  and  guide  the  Church  ofCbrift,  with  Fatherly  love,  if 
 a  I  fo  very  congruous  to  the  ft  ate  of  the  world,  with  whom  they 
 have  to  do. 
 
 $.  19.  It  if  congruous  to  the  ft  ate  of  our  trembling  Souls, 
 ihat  are  confeiosts  of  their  former  guilt,  andprefent  unworthmeft, 
 that  in  ali  their  prayers  and  worjhip  of  God,  they  ftoould  come  to 
 him  in  a  Name  that  ?s  more  worthy  and  acceptable  than  their 
 own,  and  offer  their  fer vices  by  a  Hand  Gr  Interc(jfor  fo  beloved 
 efGock,  '  Though 
 
which  makgth  it  the  vjorc  eafily  credible,  &c.  357 
 
 Though  an  impious  foul  can  never  expect  to  be  accepted 
 with  God,  upon  the  merits  of  another,  yet  a  penitent  foul, 
 who  is  confcious  of  former  wickednds,  and  continued  ranks, 
 may  hope  tor  that  mercy  by  grace  through  a  Redeemer,  or 
 which  he  could  have  left  hopes  without  one. 
 
 tf.  20.  It  i$  congruous  to  their  ftate,  who  have  Satan  then 
 accufer,  that  they  have  a  Patron,  a  High  frieft  and  Jqftifia 
 with  God. 
 
 Not  that  God  is  in  danger  of  being  miftaken  by  falfe  ac- 
 cufatton,  or  to  do  us  any  injustice i  but  when  our  real  guilt 
 is  before  his  face,  (  and  the  malice  of  Satan  will  fcek  there- 
 upon to  procure  our  damnation)  there  mult  alfo  be  juft 
 reafons  before  him  for  our  pardon,  which  it  is  the  office  of  a 
 Saviour  to  plead  or  to  prefent,  that  is,  to  be  God's  Inftru- 
 ment  of  our  deliverance  upon  that  account. 
 
 £.  21. It  if  exceeding  congruous  to  our  condition  (of  dark? 
 nefi  and  fear  )  to  have  a  Head  and  Saviour  in  the  foffeflion  of 
 Glory ,  to  whom  we  may  commend  our  departing  fouls  at  the 
 time  of  death,  and  who  will  receive  them  to  himfelf  •>  that  we 
 may  not  tremble  at  the  thoughts  of  death  and  of  eternity. 
 
 For  though  the  infinite  goodnefs  of  God  be  our  chief 
 encouragement,  yet  feeing  he  is  holy  and  juft,  and  wc  are 
 tinners,  we  have  need  of  a  mediate  encouragement,  and  of 
 fuch  condeicending  love  as  is  come  near  unto  us,  and  hath 
 taken  up  our  nature  already  into  heaven.  A  Saviour  that 
 hath  been  on  earth  in  flefh  •,  that  hath  died,  and  rofe,  and  re- 
 vived, and  is  now  in  the  pofleflion  of  BlelTednefs,  is  a  great 
 emboldner  of  our  thoughts,  when  we  look  towards  another 
 world  i  which  elfe  we  mould  think  of  with  more  doubting, 
 fearful  and  unwilling  minds^  To  have  a  friend  gone  before 
 us,  who  is  fo  Powerful,  fo  Good,  and  hath  made  us  hisln- 
 tereft>  to  think  that  he  is  Lord  of  the  world  that  we  arc 
 going  to,  and  hath  undertaken  to  receive  us  to  himfelf  when 
 we  go  hence*  is  a  great  reviving  to  our  amazed,  fearful,  de-  Pcr  .  . 
 parting  fouls.  powm  eos  eriam  aui 
 
 £.  22.  And  it  is  very  congruous  to  the  cafe  of  an  afflided  ycro  judicio  nullius 
 prfecuted  feofle,  who  are  mifrefrefented  and  flandered  in  criminis  convinci 
 tbU  world,  andfvfferforthe  hops  of  abetter  life,  to  have  a  *^*fUB^^ 
 Saviour  who  u  thejudgeofall  the  world,  tojujlifie  them  pb-  lauded  vcri'diflinii- 
 tickfy  before  all,  and  to  caufe  their  right e'ou fat ft  to  fhine  as  the  ic.  Tqtymu  U  i» 
 
 L 1  lights 
 
i  58  Of  the  WITNESS  of  JESVS  CHRIST,  er  the 
 
 light,  and  to  turn  all  their  Offerings  into  endlef!  joys. 
 
 #.23.  And  it  feemeth  exceeding  congruous  to  reafon,  feeing 
 that  the  Divine  Effence  is  an  in  ace  effible  Light,  that  we  Jhould 
 for  ever  have  a  Mediator  of  Fruition,  as  wet  at  of  Acquifition, 
 by  whom  the  Deity  mayjbine  in  communicated  Glory  and  Love 
 to  m.for  evermore  :  and  that  God  be  for  evermore  eminently  de- 
 lighted and  glorified  in  Him,  than  in  us,  as  he  exceUetk  us  in 
 dignity  and  all  perfections  h  even  as  in  One  Sun,  his  Tower  and 
 Glory  Is  more  demonftrated,  than  in  a  world  of  Worms. 
 Ǥ>.  Si  divin*  Scripts-      Whether  all  thefe  things  be  true  or  not,  I  am  further  to 
 r^probacionibus  fuf-  enquire  •■>  but  I  find  now,  that  they  are  very  congruous  to  our 
 riameft  tll'Joft  condltion>  and  to  Reaf™  >  and  that  if  they  be  fo,  no  man  can 
 des  ?  7£.  Fides  noftra  deny,  but  that  there  is  wonderful  Wifdom  and  Love  to  man  in 
 fuper  ranione  quidem  the  delign  and  execution  :  and  that  it  is  to  man  a  very  de~ 
 cft,nontamen  teine-  fir  able  thing  that  it  Jhould  be  fo.     And  therefore  that  we 
 
 tcT^uSr^^Ea  ftould  be  exceedinS  Wllling  t0  fi»d  any  found  proof  that  it 
 enim  quae  ratio  cdo-  ts  &  indeed  >  though  not  with  a  willingiiefs  which  (hall 
 cet,  fides  intelligic :  corrupt  and  pervert  our  judgments  by  (elf-flattery,  but  fuch 
 &  ubi  ratio  defecc-  as  will  only  excite  them  to  the  wife  and  fober  examination 
 rit,  fides   prscurrlt :  0fthe  cafc 
 
 nSLTS^n      The  EVIDENCES  of  the  VERITY  we  (hall  next  en- 
 ea  quae  ratio  non  im-  quire  after, 
 probat.  Verumquod 
 
 confequi  ad  plenum  .  -  . 
 
 non  poteft>  fiieli  pru- 
 
 dentia      confitemur.  CHAR    VL 
 
 Jumlms  African,  de 
 
 fa.ru  div.  Leg.  /.  a. 
 
 €-  $0'  Of  the  WITNESS  of  JESVS  CHRIST,  or  the  de* 
 
 4>.  unde  probamus       Monflrative  Evidence  of  his  Verity  and  Authority. 
 
 libros  Religionis  no- 
 ftra- divina  d&  Jn  *T"Hough  all  that  is  faid  may  be  a  reafbnabk  prefarative  to 
 
 Tpiratione  conferi-  faith,  it  is  more  cogent  evidence  which  is  necefTary  to 
 pros  ?    R.  Ex  multisi  °  J 
 
 quorum  primum  eftipfiiis  Scripturas  Veritas:  deinde  ordo  rerum,  confonantia  pracceptorura^ 
 modus  locutionfs  fine  ambitUj  puritafque  verborum.  Additwrconfcribentium  &  prxdicanciura 
 qualicaij  qued  dirina  homines,  cxcelfa  vates,  infacundi  fubtilia,  non  nifi  divino  repleti  fpiritu 
 tradidiiTent.  Tarn  praedicationis  virtus,  quasndum  praedicaretur  (licet  a  paueis  defpeftis  )  ob- 
 tinuit.  Accedanrhisre&ifiwiocontrariorum,  ut  Sybillarum  vel  Philofophorum  5  expulftoad* 
 v<rfarioruai>  urilitas  confequemium,  exitus  eorumquae  per  acceptationes  &figuras  &  prx- 
 lli&iones,  qux  prxdifta  funt  ad  poftremum 5  miracula  jugiter  fafta,  donee  Scriptura  ipfa  fufci- 
 pcretur  a  gentibift.  De  qua  hoc  nunc  ad  proximum  miraculum  fuflkic,  quod  ab  omnibus  fufccpw 
 ^oga^rcitur*  JamUm  jifnw*  depart,  kiv .  U&  U 1.  c .  i$* 
 
 convince 
 
demeftjirative  Evidence  of  his  Verity  and  Authority.  459 
 
 convince  us,  that  Jcfus  Chrili  is  the  Saviour  of  the  world. 
 That  a  man  appearing  like  one  of  us,  is  the  Eternal  Word 
 of  God  incarnate,  is  a  thing  which  no  man  is  bound  to  be- 
 lieve, without  very  found  evidence  to  prove  it.  God  hath 
 made  Reafon  elTlntul  to  our  Nature  :  it  is  not  our  weakpefl, 
 but  our  natural  excellency,  and  his  Image  on  our  nature. 
 Therefore  he  never  called  us  to  renounce  it,  and  to  lay  it  by : 
 for  wc  have  no  way  to  know  Principles,  but  by  an  Intel- 
 lectual difecming  them  in  their  proper  Evidence :  and  no 
 way  to  know  conclufions  by,  but  by  a  rational  difcerning 
 their  neccflary  connexion  to  thofe  principles.  If  God  would 
 have  us  know  without  reafon,  he  would  not  have  made  us 
 reafonable  creatures :  man  hath  no  way  c  f  mental  difcerning 
 or  knowledge,  but  by  underitanding  things  in  their  proper 
 tvidence :  to  know  without  this,  were  to  know  without 
 knowledge.  Faith  is  an  ad  cr  ipecies  ik  knowledge,  it  is  fb 
 far  from  being  contrary  to  reafon,  tha  r  5  b  t  Srn  ad:  of 
 cleared  elevated  reafo'1 .  ricttn  ^ofirfrrncdiateintuitf- 
 
 on  of  God  or  Jefus  C  mfi  .  knowledge  of  the 
 
 truth  by  the  divine  vviddiee  of  its  certainty  :  they  that 
 wrangle  againft  us,  for  giving  reaion  for  our  Religion,  teem 
 to  tell  Us,  that  they  have  none  for  their  own  j  or  elfe  repre- 
 hend us  for  being  men.  If  they  had  to  do  with  them,  who 
 make  God  to  be  but  the  Yritne  Reafon^  would  they  fay  that 
 Faith  is  lomething  above  Reafon^  and  therefore  fomething 
 above  God?  I  believe  that  our  Reafon  or  Inte!k&;on  is  far 
 from  being  univocally  the  fame  thing  with  God's ;  but  I 
 believe  that  God  is  Intelle£iqn,Reafon  or  Wifdom  eminent  cr, 
 though  not  formaliter  :  and  that  though  the  name  be  firft 
 uied,  to  fignifie  the  lower  derivative  Reafon  of  many,  yet  wc 
 have  no  higher  to  exprefs  the  Wifdom  if  God  by,  nor  better 
 notion  to  apprehend  it  by,  than  this  which  is  its  Image.  I 
 conclude  therefore,  that 
 
 $.  l.The  Chrifiian  Religion mujibe  the  mnft  Rational  in  the 
 world,  or  that  which  hath  the  foundeft  reafon  for  ity  if  it  b* 
 thetruefi.  And  the  p roof  of  it  viufi  be%  by  -producing  the.evi- 
 dences  of  its  trvth, 
 
 £.2.  7fo  evidence  which  Faith  requireth  U  properly  caM 
 Evidenc  e  of  credibility. 
 
 £.  3.  Whey,  wefpea\  of  Humane  Faith,  as  fuch>  Credibility 
 
 LI  2  y 
 
a  60  Of  the  WITNESS  of  JESVS  CHRIST,  or  tie 
 
 iff  fomewhat  Jhort  of  proper  Certainty  :  but  when  we  JpeaJ^  of 
 Divine  Faith,  (  or  a  Belief  of  God  )  evidence  of  Credibility  is 
 evidence  of  Certainty. 
 
 £.  4.7^  great  Witne$  ofjefus  Chrift,  or  the  demonftrative 
 Evidence  of  his  Verity  and  Authority,  was  The  HOLT  S?t- 
 KIT. 
 
 $.  ^.IheWordor  Vottrin  ofjefus  Chrijl,  hath  four  feveral 
 infallible  teftimonies  of  GoeTs  Sprit,  which  (though  each  of 
 them  alone  U  convincing,  yet  )  all  together  makg  up  this  one 
 great  Evidence:  that  k,  1.  Antecedently.  2.ConJiitutively  or 
 Inherently.  3 .  Concomitantly,  and  4.  Subfequently ;  of  which  I 
 jbalifieakjn  anarfe, 
 
 #.  6  1.  Antecedently  the  Spirit  of  Prophecy,  was  aWitnefi 
 to  Jefus  Chrijl . 
 
 Under  which  I  comprehend  the  prediction  alfo  of  Types : 
 
 Hcb.  10.  1$.    iPet.  He  that  was  many  hundred  years  before  (  yea,  from  age  to 
 
 1. 10.   2   cf»Ia*^  agej  fore-told  to  come  as  the  Mefliah  or  Saviour,  by  Divine 
 
 '  prediction  of  Promifes,  Proprieties  and  Types,  is  certainly  the 
 
 true  Median  our  Saviour  :  But  Jefus  Chrift  was  fo  foretold  : 
 
 Ergo. 
 
 1 .  For  Promifes  and  Prophefies,  Gen.  3.15.  prefently  after 
 the  Fall  c&Adam,  Godfaid,  [I  will  put  enmity  between  thee 
 and  the  woman%  and  between  thy  feed  and  her  feed:  it  jhall 
 bruifethy  head,  and  thouflialt  hruife  hit  heel.  ]  As  it  is  certain 
 that  it  was  Satan  principally,  and  the  Serpent  but  inftrumen- 
 tally,  that  is  fpoken  of  as  the  deceiver  of  Eve ;  fo  it  is  as  plain, 
 that  it  was  Saun  and  his  wicked  followers  principally,  and 
 the  Serpent  and  its  feed  only  as  the  inftruments,  that  are  here 
 meant  in  the  condemnation.  And  that  it  is  the  feed  of  the 
 woman,  by  an  excellency  Co  called,  that  is  primarily  here 
 meant,  ( and  under  him  her  natural  feed  fecondarily  )  is 
 proved  not  only  by  the  Hebrew  Mafculine  Gender,  but  by 
 the  fulfilling  of  this  Promife  in  the  Expofitcry  effedfc,  and 
 in  other  Promifes  to  the  like  effecl:.  The  reft  of  the  Promifes 
 and  Prophefies  to  this  purpofe  are  fo  many,  that  to  recite 
 them  all  would  fwell  the  Book  too  big ;  and  therefore  I 
 mult  fuppofe,  that  the  Reader  perilling  the  Sacred  Scripture 
 Lege  Difputationem  itfdf,  will  acquaint  himfelf  with  them  there:  only  a  few  I 
 Gregemn  cum  Her-  n^n'  *  . 
 banojudco.  -  ihall  repeat. 
 
 Gen.  22,  18.  Jn  thy  feed  jhall  all  the  Nations  of  the  earth  be 
 Tel  Gen. 
 
demonftrative  Evidence  of  his  Verity  and  Authority.  261 
 
 Gen.  49.  10.  The  Scepter  ft  all  not  depart  from  Judah,  nor 
 a  Law-giver  from  between  his  feet,  until  Shiloh  come. 
 
 The  whole  fecond  Pfalm  is  a  Prophecy  of  the  Kingdom  of 
 Chrift:  Why  do  the  heathen  rage,  and  the  people  imagine  a 
 vain  thing:  The  Kings  of  the  earth  fet  themfelves,  andthe  Rulers 
 tal^e  counfel  together  againft  the  Lord,  and  tgainft  his  An- 
 nointed,  &c.  let  have  I  fet  my  King  upon  my  holy  hill  ofSion. 
 J  will  declare  the  decree,  the  Lor d  h ath  f aid  unto  me,  Thou  art 
 wy  Son, this  day  have  I  begotten  thee  :  As\ofme,  and  I  will 
 give  thee  the  Heathen  for  thine  inherit ancey  and  the  utter  moil 
 parts  of  the  earth  for  thy  poffefjion.  Be  wife  therefore,  0  ye 
 Kings,be  learned,  ye  Judges  of  the  earth  :  Jerve  the  Lord  with 
 fear,  and  rejoyce  with  trembling.  Kifi  the  Sort  left  he  be  angry, 
 andyeperifo,  &c. 
 
 Pfal.  16.  10.  For  thou  wdt  not  leave  my  foul  inhell,  neither 
 wilt  tkoufujfer  thine  holy  one  to  fee  corruption. 
 
 Pfal.  22.  16, 17, 18.  Dogs  have  compared  me  :  the  affembly 
 of  the  wicked  have  enclofed  me :  they  pierced  my  hands  and  my 
 feet:  I  may  tell  all  my  bones :  they  look^and  ft are  upon  me:  they 
 part  my  garments  among  them,  and  caft  lots  upon  my  vefture. 
 
 Pfal.  69.21.  They  gave  me  alfo  gall  for  my  meat,  and  in  my 
 thirft  they  gave  me  vinegar  to  drinks 
 
 Ifa.  53.  JF&o  hath  believed  our  report,  and  to  whom  is  the 
 arm  of  the  Lord  revealed  ?  for  he  fh all grow  up  before  him  as  a 
 tender  plant,  and  as  a  root  out  of  a  dry  ground  \  he  hath  no 
 form  nor  comelinefi;  and  when  we  ftiallfee  him,  there  if  no 
 beauty  that  we  jhould  defxre  him  :  He  is  dejpifed  and  reuUedof 
 men  j  a  man  offorrows  and  acquainted  with  griefs  ana  we  hid 
 as  it  were  our  faces  from  him  :  he  was  dejpifecL,  and  we  efteemed 
 him  not.  Surely  he  hath  born  our  griefs^  and  carried  our  for- 
 rows  i  yet  we  did  eft e em  him  ftricken,  fmitten  of  God,  and  af- 
 flided.  But  he  was  wounded  for  our  tranfgreffions,he  was  bruif- 
 ed  for  our  iniquities,  the  chafiifement  of  our  peace  was  upon 
 him,  and  with  hisjiripes  we  are  healed.  All  we  likejheep  have 
 gone  aftray,  we  have  turned  every  one  to  his  own  way,  and  the 
 Lord  hath  laid  on  him  the  iniquity  of  u*  all.  He  was  oppreffed, 
 and  he  was  afflicted,  yet  he  opened  not  his  mouth  :  he  is  brought 
 as  a  lamb  to  the  JlaUghter,  and  as  ajheep  before  the  jhearers  is 
 dumb,fo  he  opened  not  his  mouth.  He  was  takfafroTUfrifon, 
 and  from  )udgment,  and  whojhall  declare  his  generation.    For 
 
 LI  3  ke 
 
%6i  Of  the  WITNESS  ofjESVS  CHRlsT^or  the 
 
 he  was  cut  off 'out  oj 'the  land  of  the  livings  for  the  tranfgreffion 
 of  my  people  was  heflrickgn :  and  he  made  hk  grave  with  the 
 wicked,  and  with  the  rich  in  his  death  becaufe  he  had  done 
 no  violence,  nor  was  any  deceit  in  his  month.  Xet  it  pleafed  the 
 Lord  to  iruifs  him,  he  hath  put  him  to  p-ief.  When  thou  p  alt 
 mak§  his  foul  an  offeringfor fin^he Jh all  fee  his  feed,  hejhall  pro- 
 long his  days,  and  the  pleafure  of  the  Lordjhall  projper  in  hit 
 hand.  He  Jh  all  fee  of  the  travelofhU  foul,  andpall  be  fatisfied : 
 hy  his  knowledge pat  my  righteous  fervant  juftifie  many,  for  he 
 pall  bear  their  iniquities.  Therefore  will  I  divide  him  a  portion 
 with  the  great,  and  he  JhaU  divide  the  jpoil  with  the  ftrong: 
 becaufe  he  hath  poured  out  his  foul  unto  death,  and  he  was  num- 
 hredwith  the  tranfgreffors,  and  he  bare  the  fin  of  many,  and 
 made  interceffion  for  the  tranfereffors. 
 
 Ifa.  9. 6.  tor  unto  us  a  Child  is  bom,  unto  us  a  Son  is  given : 
 and  the  government  Jh all  be  upon  hisjhoulders :  and  his  Name 
 Jhallbe  called  Wonderful,  Connfellor^e  mighty  God,  The  Ever- 
 lafting  Father,  the  Frince  of  Feace:  of  the  increafe  of  his  govern- 
 ment andpeace  there  Jhall  be  no  end,  upon  the  Throne  of  David, 
 and  upon  his  Kingdom,  to  order  it^  and  tofiablijh  it  with  judge- 
 ment and  withjuftice,  from  henceforth  even  for  ever.  The  zeal  of 
 the  Lord  of  hofis  will  perform  this. 
 
 Ifa.  7. 1 4.  Behold  a  Virgin  Jhall  conceive  and  bear  a  Son^  and 
 Shall  call  his  name  hnmanuelt 
 
 Dan.  9.24,  &c.  Seventy  weeks  are  determined  upon  thy 
 people, anduponthy  holy  City,  to  finifh  the  tranfgreffion,  and  to 
 tnaks  an  end  of  fins,  and  to  wakg  reconciliation  for  iniquity, 
 and  to  bring  in  everlafiing  right  eoufnefi,  and  to  feal  up  the 
 Vifion  and  Prophecy,  and  to  annoint  the  mofi  Holy.  Know  there- 
 fore and  underfiand,  that  from  the  going  forth  of  the  command- 
 ment to  refiore  and  to  build  Jerufalem,  unto  the  Mejfiah  the 
 Frince,  Jhall  be  f even  weeks  and  three fcore  and  two  weeks  \  the 
 Jhreet  pall  be  built,  and  the  wall  even  in  troublous  times.  And 
 after  threefcore  and  two  weeks  pall  Mejfiah  be  cut  off,  but 
 not  for  himfelf.  And  the  people  of  the  Frince  that  pall  come, 
 pall  deftroy  the  City,  and  the  SanUuary^  and  the  end  thereof 
 pall  be  with  afioud,  and  unto  the  end  of  the  war  deflations 
 *re  determined.  And  he  pall  confirm  the  Covenant  with  many 
 for  one  weekj  and  in  the  midfi  of  the  week,  he  pall  caufe  the 
 facrifice  andth  oblation  to  ceafe7  and  for  the  over-dreading  of 
 
 abomination 
 
dcntovftrative  Evidence  ofhk  Verity  and  Authority.  a  6$ 
 
 t,lc>>:nu:tion  be  (J.uill make  it  rlcfo!.;tt\  even  until  the  confwmrna- 
 tun,  and  that  determined  be  poured  i.pon  the  defolate.     . 
 
 Mai.  3.  1,  2,  3.   BehJd  1  rciUfendm^  meffenger,  and  he  (ball 
 prepare   thenar  btjcre  vie  ;  and  the  Lord  whom  )c  feei^Jhall 
 nly  come  to  his  Temple \  even  the  M[ finger  of  the  Covenant 
 who*'  '  f  in  j  behold,  he  jhall  come,  faith  the  Lord  ofhojh : 
 
 •'•o  may  abide  the  day  of  hit  comings  and  tvho  Jhall  ftand 
 ivhen  he  a^ear eth  ?  For  he  if  like  a  Refiners  fire,  and  like  Fid- 
 h  rs  jbft,  «nd  he  fi]  all  fit  as  a  refiner  andpurifier  offilver,  &c. 
 
 I  omit  the  reft  to  avoid  prolixity.  There  is  fcarce  any 
 pillage  of  the  Birth,  Life,  Sufferings,  Death,  Reiurrection, 
 Afceniion  or  Glory  of  our  Saviour,  which  are  not  particu- 
 larly prophefied  of  in  the  Old  Teftament  \  but  nothing  Co 
 copioufly  as  his  Righteou(ne(s  and  his  Kingdom.  The 
 Prophelie  of  Jfaiah  is  full  of  fuch,  and  is  but  a  Prophetical 
 Gofpcl. 
 
 To  thefe  muft  be  adjoyned  the  Prophetical  Types,  even  the 
 typical  Ferfons,  and  the  typical  Ordinances  and  Adions.  It 
 would  be  too  long  to  open,  how  his  fufTerings  from  the 
 malignant  world  was  typiried  in  the  Death  of  Abely  and  the 
 attempted  oblation  of  Jfaac,  and  the  felling  of  Jofeph,  And 
 his  work  of  Salvation,  in  Noah,  and  his  preferved  Ark  and 
 Family  :  And  his  Paternity  as  to  Believers,  in  Abraham ; 
 And  his  Kingly  condud  and  deliverance  oftheChurch,  by 
 Mofes  and  his  deliverance  of  the  Ifraelites  from  Egypt,  and 
 condudt  of  them  in  the  Wildemefs*,  and  by  Jofhvas  victorious 
 bringing  them  into  the  Land  of  Promife  :  His  Reign  and 
 Kingdom  by  David,  and  his  building  of  the  Church  by  Sg- 
 lomon;  and  his  Pnetthood  by  Aaron  and  his  SuccelTors,  &c. 
 
 And  it  would  take  up  a  juft  volume  to  open  all  the  typical  See  whatcly  <ui  ibi 
 Ordinances  and  ACtions,  which  prefigured  Chrift :  trom  the  Typesy  andLud.Cto- 
 inltitution  of  Circumciiion,  and  the  PaiTover    or  Pafchal  cii  Eplcrif.  and  mofi 
 Lamb,  to  the  end  of  all  the  Mofaical  Ceremomes,  Chrift  is  ^^^p^/uJ 
 the  llgnification  and  the  end  of  all.     I  will  only  crave  yoDr  h^mkafttfil^ia^ 
 coniideration  of  the  cuftom  of  Sacrificing  in  the  general:  deh> 
 it  came  into  the  world  immediately  upon  mans  (in  :  we  find 
 Cain  and  Abel,  the  two  firft  perfons  born  into  the  world, 
 employed  in  it.    From  thence  to  this  day  it  hath  continued 
 ( in  do&rin,  though  the  practice  be  reft  rained  )  with  the 
 Jews :   it  was  no  peculiar  Ceremony  of  their  Law,  but  hath 
 
 been 
 
Of  the  WITNESS  of  $ESVS  Chriji,  or  the 
 
 been  commonly  exercifed  by  almoir  all  Nations  through  the 
 world,  both  Greeks,  Romans  and  Barbarians.    And  k  yet 
 continueth  in  moit  countries  of  the  Heathens,   where  the 
 Dodtrin  of  Chriit  hath  not  abolifhcd  it,  as  it  hath  done  both 
 with  the  Chriftians  and  Mahometans.  ("For  the  Mahometans 
 borrow  the  confeflion  of  one  God,  and  the  rejedfcon  of  Idols 
 and  Sacrifices  originally  from  the  Chriltians.  J    Now  I  mult 
 confefs,  that  I  am  not  able  tofatishe  my  felf  of  the  original 
 and  univerlality  of  the  cuftom  of  Sacrificing,   upon  any  rea- 
 sons, but  thofe  of  the  Chriftians :    either  it  was  a  prophetical 
 promifTory  inititution  of  God  himfelf,  to  lapfed  Adam,  to 
 point  him  to  a  Saviour,  the  fecond  Adam  or  elfe  itmuft  be 
 from  the  Law  of  Nature,  or  elfe  it  is  from  fome  other  pofitive 
 Inilitution,  or  elfe  it  muftbe  an  univerfalErrour.  There  can 
 no  fifth  way  that  is  probable  be  imagined.    And,  1. 1  am  not 
 able  to  fee  that  the  meer  Light  or  LaV  of  Nature  fhould  be 
 the  original  caufe  i  for  then  it  would  be  all  mens  duty  ftill : 
 and  what  reafon  can  Nature  give  us  to  judge,  that  God  is 
 delighted  in  the  bloud  and  pain  of  the  innocent  bruits  f  or 
 that  the  killing  and  offering  of  them  fhould  be  any  iatisfa- 
 dion  to  his  juftice  for  our  fins,  or  any  rational  means  to 
 avert  his  judgments,  or  procure  our  forgivenefs  ?  If  it  be  faid 
 that  Qlt  was  but  a  ceremonial  confeflion,  that  we  ourfelves 
 defcrve  death,  as  that  creature  fuffered  it  ~]  Ianfvver,  Con- 
 feffion  is  indeed  due  from  us  by  the  Law  of  Nature  i  but  the 
 queftion  is,  of  the  killing  of  the  poor  beafts,  and  offering 
 them  in  facritice.    Ifthe  exercife  of  our  own  penitence  by 
 confeflion  were  all,  that  might  be  done  as  well  without  the 
 creatures  bloud  and  death.     What  is  it  that  this  addeth  to  a 
 penitent  confeflion?   and  why  was  the  oblation  to  God  con- 
 tained in  the  Sacrifice  ?  If  you  fay,  that  the  life  of  bruits  is 
 not  lo  regardable,  but  that  we  take  it  away  for  our  daily 
 food  •,  I  anfwer,  Its  true,  that  it  is  allowed  us  for  the  main- 
 tenance of  our  lives  >  but  yet  it  is  not  to  be  caft  away  in  vain, 
 nor  is  God  to  be  repreiented  as  one  that  doth  delight  in 
 bloud  :  And  the  common  fenfe  of  all  the  world  in  their  fa- 
 crificing  hath  been,  thatbefides  the  confeflion  of  their  own 
 defat,  there  is  fomewhat  in  it  toappeafe  God's  difpleafu re*, 
 and  none  that  I  ever  read  of  did  take  it  for  a  nicer  confefling 
 lign  or  adlion.     If  it  befaid,.that  they  did  it  to  fignifie  their 
 
 homage 
 
dcrnonjirative  rviclctice  ofhk  Verity  and  Authority.  a  6  5 
 
 homage  to  God  i  I  anfwer,  Why  then  did  they  not  offer  him 
 only  the  living  creature  rgtherthan  thcdcadl  all  took  it  to 
 be  a  propitiatory  action.  And  if  there  had  been  an  aptitude 
 in  this  K§n  to  betoken  our  penitent  confcffion  only,  yet  when 
 Godknowcth  our  confefllons  as  well  without  it,  and  when 
 the  tongue  is  made  the  natural  inftrumcnt  to  expr^fs  the 
 mind,  and  there  arc  variety  of  other  iigns,  it  is  incredible  that 
 all  the  world  mould  ever  (  even  fo  early  J  hit  upon  this  me 
 jhange  tidy  of  expreliion,  without  fome  lpecial  revelation  01 
 command  or'  God. 
 
 2.  And  it  cannot  be  fiid  with  any  credibility,  that  God 
 made  any  other  revelation  of  his  will,  to  the  world  tor  Sa- 
 crificing, befide  what  is  made  in  Nature^  and  in  holy  Scri- 
 ■pti-re:  for  who  ever  dreamt  of  fiich  a  thing?  or  hath  dc- 
 l.v.red  us  any  fuch  revelation,  and  told  us  when,  and  to 
 whom,  and  how  it  was  made  ? 
 
 3.  And  it  is  not  credible  that  it  was  taken  up  erroneoifly 
 by  all  the  world,  as  their  vices  or  fupermtions  are :  for  though 
 it  is  paft  quiftion  that  error  harh  caufed  the  ab*fe  of  it 
 through  the  world,  yet  for  the  thing  itfelf  there  is  no  pro- 
 bability or  fuch  an  original.  For  what  can  we  imagin  fnould 
 induce  men  to  it,  and  make  all  Nations  (  how  various  foever 
 their  Idols  arc  J  to  agree  in  this  way  of  worfhipping  and  pro- 
 pitiating them  f  There  is  nothing  of  fenfuality  in  it,  that  by 
 gratifying  a  luft  of  the  flefh,  might  have  fuch  an  univcrfal 
 afccV  And  it  muft  be  fome  univerfal  Light,  or  fome  univeifd 
 Luft  or Inttrcft)  that  muft  caufe  fuch  an  univerfal  concord. 
 Nay,  on  the  contrary  you  (hall  find  that  Tradition,  and  the 
 cultom  of  their  Fore-fathers,  is  the  common  argument  plead- 
 ed for  Sacrificing  through  all  the  world,  even  in  the  Ancients 
 Hittoric.il  reports  of  it. 
 
 4.  Therefore  it  remaineth,  vary  probable  atleaft,  that  they 
 received  it  indeed  by  tradition  from  their  fore-fathers :  and 
 that  could  be  from  none  originally  but  the  univerfal  pro- 
 genitor of  mankind,  who  was  capable  of  conveying  it  to  all 
 hispofterity,  ftorno  Hiltory  mentioned!  any  later  original 
 nor  could  any  later  than  Adam  or  Noah  have  made  it  fo  uni- 
 verfal. )  And  no  man  can  imagine  why  God  fhould  inftitute 
 it,  if  it  were  not  to  intimate  the  tranfhting  of  our  punifh- 
 ment  into  our  Redeemer,  and  to  point  us  to  the  great  Sa- 
 
 Mm  cm 
 
l66  .  Of  the  WITNESS  of  JESVS  CHRIST,  or  the 
 
 crifice  which  is  truly  propitiatory,  and  is  the  great  demon- 
 stration of  his  Juftice,  who  in  Mercy  doth  forgive. 
 
 t.j.li.lltefecondlfttnefiofthe  Spirit,  which  it  inherent 
 and  cenflitutive  to  the  Gojpel  of  Chrift,  is  that  image  of  God, 
 the  unimit  able  character  of  Divinity,  which  by  the  holy  Sprit 
 is  put  into  the  doUrin  of  Chriji,  as  the  very  life  or  foul  0}  it,  (  to- 
 gether with  the  fame  on  the  pattern  of  his  own  life.) 
 
 1.  On  Chrifl  himfelf,  the  unimitable  Image  of  God  in  his 
 Perfe&ion,  is  a  teftimony  of  his  veracity:  ("which  I  afcribe 
 to  the  holy  Spirit,  as  the  ultimate  Operator  in  the  Trinity, 
 even  that  holy  Spirit  by  which  he  was  conceived,  and  which 
 fell  upon  him  at  his  Baptifm,  and  which,  Matth.  12.  his  ene- 
 mies did  blafphemej  Many  men  have  fo  lived,  that  no  notable 
 fin  of  commiflion  hath  been  found  or  obferved  in  them  by 
 the  world  at  a  diftance.  But  the  molt  virtuous,  except 
 Chrift,  was  never  without  dilcernable  infirmities,  and  fins 
 of  omiilion.  No  man  ever  convidted  him  of  any  fin,  either  in 
 word  or  deed  »  His  obedience  to  the  Law  of  God  was  every 
 way  perfect,  He  was  the  molt  excellent  Reprcfentative  of 
 jtUrhW  *  '   the  Divine  Perfections :  The  Omnipotency  of  God  appeared 
 
 the  main  *Doftrras  of  m  ms  Miracles  j  The  Wifdom  of  God  in  his  holy  Doctrin  ; 
 a  holy  life.  Leg.  Marc,  and  the  Love  of  God  in  his  matchlefs  exprefllons  of  Love, 
 Ercmit.  de  Lege  Spi-  and  in  all  the  Holinefs  of  his  life.  He  was  fo  far  from  pride, 
 rieuah,  &  Dorothci  woryiine{s  fenfuality,  malice,  impatiency,  or  any  fin,  that 
 Do&nnas,  &  Bene-    .  11  1     i  r    l  c rir  1     •  1    1         1 
 
 difti  Inftrumcnta  ^  w0rlc*  had  never  iuch  a  pattern  ot  fett-denial,  humility, 
 vinutum  ,  Macarii  contempt  of.  all  the  wealth  and  honours  of  the  world,  cha- 
 Homil.       Hefychii  r]ty,  meeknefs,  patience,  &c.  as  in  him.     He  obeyed  his  Fa- 
 
 CenLV;ad.Th€Tho'  ther  t0the  death*  He  hcalcd  me"S  b°dieS>  and  ^^  hiS 
 Kempifr&  Thaule^i  P^Y t0  ^Kil  ^ou^>  anc^  opened  the  way  of  life  even  to  h  s 
 opera;  and  of  the  Liter 
 
 true  Tapifls,  Sales  Introduction  to  adevoutlfey  Bencdi&i  de  Benedict.  Regul.  Barbanfon,  d« 
 Amore  Dei:  Parfons  of  ^efo'.ution,  CreflyV  San&a  Soph  a,  &c.  Jind  among  the  Proteftant'y  the 
 number  of  holy  Treatifes  is  fo  great  y  that  J  ft). ill not  name  any  info  numerous  a  Treasury:  So  [bit 
 however  the  fpirit  of  contention  caufeth  many  of  them  to  over-too%  the  good  th^t  it  in  om  another  y 
 and  aggravate  the  evil,  yet  Holinefs  UtheVoclrin  ofallthi  Chrijlians  in  the  wot  Id,  and  the  ma- 
 dice  of  all  that  are  fmcere  :  And  while  the  Scfts  and  H)pocriHs  do  rail  atone  another ',  yet  in  oil 
 they  fpea%  againfl  fin.  I  have  ofi  thought,  why  is  it  that  as  Cbriftians,  mm  live  together  in  love  , 
 but  as  Parties,  when  they  come  to  the  mttreft  of  their  Scfts,  they  bate,  revile  and  prrfecute  one  an- 
 other? Jind  lanfwer  ityBecaufe  as  £hriftUn<  they  give  no  caufe  of  hatred  to  each  other  y  but  as 
 Setts  and  Parties,  they  leave  God's  way,  and  fh»w  their  fclfijhicfs  and  loithfom;  faults,  and  are 
 enclined  to  injure  one  another,  andfo  do  again  fujf'tr  by  thofe  whom  they  have  injured.  But  the 
 Wifdom  from  above  is  pure  and  peaceable a  &(.  Leg.  ecinm  Thakffi  Centurix,  &  Nil  i  Para?ne(is. 
 
 enemies : 
 
(Icwonjirat  ivc  Evidence  of  his  I  eritj  and  Authority.  2  6 J 
 
 enemies:  He inftrudred the  ignorant,  and  preached  repen- 
 tance to  the  impenitent,  anflfuflcred  patiently  the  unthauk- 
 ful  requitals  ot  them  that  rendred  him  evil  tor  good  :  PL-  en- 
 dured  patiently  to  be  reviled,  fcorned,  buffeted,  (pit  upon, 
 crowned  with  thorns",  nailed  to  acrofs,  and  put  to  death  i 
 and  this  upon  the  talfe  accufation  and  imputation  of  bemg 
 ati  evil  doer :  In  a  word,  He  was  perfect,  and  iinlefs,  and 
 manifested  rirft  all  that  obedience  and  holinefs  in  his  lite, 
 which  he  put  into  his  Laws,  and  prcLnbed  unto  others : 
 And  inch  Perfection  ismfcparable  from  Veracity. 
 
 Obj.  How  hjiow  we  what  faults  he  might  have,  which  come 
 not  to  our  kjtowledge  ? 
 
 Anfw.  i.  You  may  fee  by  his  enemies  accufations,  partly 
 what  he  was  free  from,  when  you  fee  all  that  malice  could 
 invent  to  charge  him  with.  2.  If  the  Narrative  of  his  Life 
 in  the  Gofpel  have  that  evident  proof,  which  I  (hall  anon 
 produce,  there  remain  no  doubt  of  the  perfect  holinefs  and 
 innocency  of  Chrift  in  his  Perfon  and  his  Life. 
 
 Objecl:.  We  find  him  accufed  of  many  crimes,  as  of  being  a 
 gluttonous  perfon,  and  a  Wine-libber  i  ofblafphemy,  and  impiety  > 
 and  treafon. 
 
 Anfw.  The  very  accufations  are  fuch  as  (hew  their  falfhood, 
 and  his  innocency.  He  is  called  a  gluttonous  perfon,  and  a 
 Wine-bibber,  becaufe  he  did  eat  and  drink  as  other  men  in 
 temperance  and  fbbriety,  and  did  not  tie  himfelf  to  a  wil- 
 demefs  life  of  auiterity,  in  total  abftinence  from  common 
 meats  and  wine,  as  John  Baptiji  did,  and  as  they  thought 
 he  that  profefled  extraordinary  fan&ity  mould  have  done. 
 They  accufed  him  of  eating  with  publicans  andfwners,  be- 
 caufe he  went  to  them  as  a  Phyfician  to  heal'their  fouls,  and 
 lived  a  fociable  charitable  life,  and  did  not  obferve  the  Laws 
 of  proud  Pharifaical  feparation.  They  accufed  himofbla- 
 fphemy  and  treafon,  for  faying  the  truth,  that  he  was  the 
 Son  of  God,  and  the  King  oflfracl :  And  of  impiety,  for  talk- 
 ing of  pulling  dewn  the 'temple,  when  he  did  but  prophefie 
 of  his  own  death  and  refurredt'ion.  And  this  was  all  that 
 malice  had  to  fay. 
 
 Obj&dt.  He  carried  himfelf  contempt  uoujly  to  Magiftratei : 
 He  called  Herod  the  King,  [  That  Fox  ]  The  Scribes  and  ?ha- 
 rifees  he  railed  at,  and  called  them  hypocrites,  painted  fepul- 
 
 Mm  2  cbres. 
 
268  Of  the  WITNESS  efjESVS  CHRIST,  *r  the 
 
 chres,  a  generation  of  viper  s,&c.  Whenhe  teas  called  to  an- 
 fwer  whether  they  Jhould pay  tribute  taCefar,  be  doth  but  put 
 off  the  resolution  by  ambiguity^  infiead  of  an  open  exhorting  them 
 to  obedience,  and  faith ',  [_  Give  to  Csfar  the  things  that  are 
 Caefars  ]  And  when  he  was  called  to  for  tribute  for  kim^  he 
 payeth  it  but  as  a  way  to  avoid  offence,  having  pleaded  firji  hit 
 ewn  immunity. 
 
 Anfw.  t.  His  fpeeches  offfoWand  the  Scribes  and  Pha- 
 rilees  are  not  revilings,  but  a  free  and  juit  rtprehenfion  of 
 their  fin  :  which  being  done  by  God^s  commifsion,  and  in 
 his  Name,  and  for  his  caufe,  is  no  more  to  be  called  reviling, 
 than  an  arreft  of  a  Felon  or  Traitor  in  the  Kings  name,  or  an 
 accufation  put  in  againft  him  for  his  crimes,  mould  be  (b 
 called.  God  will  not  forbear  damning  impenitent  rebels, 
 though  they  call  it  cruelty*  nor  will  he  forbear  the  repre- 
 henfion  and  (naming  of  their  villanies,  though  they  call  it 
 railing  •,  nor  will  he  flatter  proud  rebellious  dull,  though 
 they  call  flattery  a  neceflary  civility  j  nor  will  he  give  leave 
 to  his  Meifengers  to  leave  fiti  in  honour,  and  to  let  the  proud 
 do  what  their  lift,  and  quietly  damn  themfelve^  and  others, 
 without  plain  reproof,  though  it  be  called  unreverent  faw- 
 cinefs  or  (edition.  2.  And  he  that  coniidereth  how  little  Title 
 C&far  had  to  the  Kingdom  of  the  Jews,  and  that  the  fword 
 alone  is  a  better  proof  offeree  zvidjirengtb,  than  of  Authority, 
 and  is  a  Plea  which  an  Ufurper  may  have  on  his  fide,  will 
 rather  praife  the  fubmiffion  and  peaceablenefl  ofChrift,  than 
 blame  him  as  difloyal.  But  for  the  doctrin  of  Obedience  m 
 general,  who  hath  ever  taught  it  more  plainly  and  pre£ 
 iingly,  than  Chrift  and  his  Apoftles  ? 
 
 2.  The  Goflel  or  do&rin  of  Chrift  k  fc]£  z\Q>,  hath  the 
 very  Image  and  Super fcript ion  of  God,  I  will  not  fay,  im- 
 printed  on  it,  for  that  is  too  little,  but  intrinfec ally  animating 
 and  confirming  it,  which  is  apparent  in  the  Matter,  and  the 
 Msthod,mdthc  Stile. 
 
 1.  The  Mutter  and  Vefign  containeth  the  mod  wonderful 
 exprefsion  of  the  Wifdom  ofGod,  that  ever  was  made  to  man 
 on  earth.  All  is  myfterious,  yet  admirably  tit,  confident  and 
 congruous,  as  is  before  declared.  That  a  world  which  is 
 vifibly  and  undeniably  fallen  into  wickednefs  and  mifery, 
 {hould  have  a  Redeemer,  Saviour  and  Mediator  towards 
 
 God  V 
 
dentonjlrative  Evidence  of  Lis  I  criiy  and  Authority,  26  9 
 
 God!  That  he  mould  be  one  that  is  near  enough  to  God 
 and  unto  us,  and  hath  the  nature  ot  both  :  that  he  (hould  be 
 the  fecond  Adam,  the  Root  of  the  Redeemed  and  Regene- 
 rate, that  God  fhould  give  all  mercy  horn  himiclf,  from  his 
 
 own  bounty  and  fulneis,  and  not  as  unwilling  be  peifwadcd 
 to  it  by  another  \  and  therefore  that  the  Redeemer  be  not 
 
 any  Angel  or  intermediate  per  (on,  but  G*d  hitnfelf:  that 
 thus  God  come  nearer  unto  man,  who  is  revolted  from 
 him,  to  draw  up  man  again  to  Him:  that  he  lofe  not  the 
 world,  and  yet  do  not  violate  his  governing  Juftice  :  that 
 he  be  Co  merciful,  as  not  to  be  unrighteous,  nor  permit  his 
 Laws  and  Government  to  be  defpifcd  i  and  yet  (0  j  ft,  as  to 
 fave  the  penitent  renewed  fouls:  that  he  give  man  a  new 
 Law  and  conditions  of  falvation,  (likable  to  his  lapfed  guilty 
 Irate  •,  and  leave  him  not  under  a  Law  and  conditions,  which 
 were  fitted  to  the  innocent :  that  he  revealed  himfelf  to  the 
 apoftate  world  in  that  way,  which  only  is  fit  fur  their  reco- 
 very, that  is,  in  his  admirable  leveand  goodnefs,  that  fo  love 
 might  win  our  love,  and  attract  thofe  hearts,  which  under 
 guilt  and  the  terrors  of  condemning  juftice  would  never  have 
 been  brought  to  love  him  :  that  guilty  fouls  have  fuch  evi- 
 dence of  God's  reconciliation  to  encourage  them,  toexpedt 
 his  pardon,  and  to  come  to  him  with  joy  and  boldneis  in 
 
 their  ad  d  relies  •,  having  a  Mediator  to  truftin,  and  his  Sa-  ~       ~ 
 
 *  w     •  j  li    vt  1      1  i     ^     1      Cum    Dommus    na- 
 
 enftee,  Merits,  and  acceptable  Name,  to  plead  with  God  :  jam  dicc>  j-  t^0r  n 
 that  Juftice  and  Mercy  are  fo  admirably  conjoyned  in  thefe  medio  vcttri  Cum,  6- 
 etfedts :  that  Satan,  and  the  world,  and  death,  mould  be  fo  cut  qui  miniftra*] 
 conquered,  in  a  (uttering;  way,  and  man  have  fo  perfect  a  C11's  .,d'°  '***?  aLt 
 
 *  '.     .  c     pit-  \         1   1  1  n         means  ioop    cit,    uc 
 
 pattern  to  imitate,  tor  lelt-deiiial,  humility,  contempt  ot  ho-  oninem  n  ox  faftum 
 nour,  wealth  and  life,  and  exadt  obedience,  and  relignation  to  &  ambitionem  non 
 the  will  of  God,  with  perfedt  love  to  God  and  man  :  that  refpuat  ?Cui  univcr- 
 the  world  mould  be  under  fuch  an  univerfal  Adminiftrator,  &  &n^  w»w 
 and  the  Church  be  all  united  m  fuch  a  Head  \  and  have  creawraT  ciiluim  & 
 one  in  their  nature  that  hath  ri fen  from  the  dead,  to  be  in  ajniftcrium  defertj 
 poifeflion  of  the  glory  which  they  arc  going  to,  and  thence '^"i*6  eadem  pror- 
 tofend  down  his  Spirit  to  fanftihe  them,  and  fit  them  for  ^V^Ttc1*  P*£ 
 Heaven  i  and  afterward  to  be  their  Judge,  and  to  receive  a*^\L3  is  M*f- 
 them  unto  bleifednets;  and  that  tinners  now  be  not  con-  ftri  perform  f;;ai->t», 
 demned  meerly  for  want  ofinnocency,  •  bat  for  rejecting  the  difcipulorum  pedea 
 grace  and  mercy  which  would  have  faved  them:  that  we  bvrac*   »w « lajir^ 
 
 M  m  3  have 
 
270 
 
 Diligens  Leftor  in- 
 tclligec  unam  faciem 
 ellc  hloquiorum  Sa- 
 crorum  ;  cum  diftin- 
 ftc  confiderab'.t,  quid 
 fit  adiv.onitio,  quid  fie 
 preceptum,qui4  pro- 
 hibirio,  quid  remif- 
 fioj  &  haec  ncc  fc 
 invicem  impu^narc., 
 ncc  a  feipfo  diftare  i 
 fed  in  on-.nibas  fani- 
 tatis  semcd'.um  mo- 
 derare.  HildcbtYt. 
 Ctenomtn.  Epifl.  83. 
 argiim. 
 
 Ofthe  WIT  NESS  of  $ESVS  Chriji.orthe 
 
 have  all  this  taught  us  by  a  Meflenger  from  Heaven,  and  a 
 perfect  rule  oflire  delivered  to  us  by  him,  and  all  this  feakd 
 by  a  Divine  atteftation:  that  this  doctrin  isfuited  to  the 
 capacity  of  the  weakeft,  and  yet  fo  myfterious  as  to  exercife 
 the  ftrongcit  wits:  and  is  delivered  to  us,  not  by  an  impo- 
 fing  force,  but  by  the  exhortations  and  perfwafions  of  men 
 like  our  (elves,  commiflioned  to  open  the  evidences  of  truth 
 and  neceflity  in  the  Gofpel :  All  this  is  no  lefs  than  the 
 Image  and  wonderful  erlecl:  of  the  Wifdom  of  God, 
 
 And  his Goodnefi  and  Love  is  as  refplendentin  it  all:  for 
 this  is  the  effect  ofthe  whole  defign,  to  letup  a  Glafs  in  the 
 work  of  our  Redemption,  in  which  God's  Love  and  Good- 
 nefs  mould  be  as  wonderfully  represented  to  mankind,  as 
 hisTorver  was  in  the  works  of  Creation.     Here  finful  man 
 is  faved  by  a  means  which  he  never  thought  of  or  defired : 
 he  is  fetch* d  up  from  the  gates  ofh elU  redeemed  from  the 
 Sentence  of  the  righteous  violated  Law  of  God,  and  the  ex- 
 ecution of  his  Juftice  :  The  Eternal  Word  fo  condelcendeth 
 to  man  in  the  aflumption  of  our  nature,  as  that  the  greatnefs 
 of  the  love  and  mercy,  incomprehenfible  to  man,  becomes 
 the  greateft  difficulty  to  our  belief     Herevealeth  to  us  the 
 things  ofthe  world  above,  and  bringeth  life  and  immortality 
 to  light :    He  dwelleth  with  men  j    He  converieth  with  the 
 meaneft :  He  preacheth  the  glad  tidings  of  Salvation  to  the 
 world  :    He  refufeth  not  fuch  familiarity  with  the  pooreft  or 
 the  worft,  as  is  needful  to  their  cure  :   He  fpendeth  his  time 
 in  doing  good,  and  healing  all  manner  of  bodily  diieafes : 
 He  refufeth  the  honours  and  riches  ofthe  world,  and  the 
 pleafures  ofthe  rlefh,  to  work  out  our  falvation  :    He  beareth 
 the  ingratitude  and  abufe  of  finners,  and  endureth  to  be 
 (corned,  buffeted,  {pit  upon,  tormented  and    c  ucifTed  by 
 thole,  to  whom  he  had  done  no  greater  wrong  than  to  feek 
 their  falvation :  He  maketh  himfelf  a  Sacrifice  for  fin,  to 
 fhew  the  world  what  fin  deserved,  and  to  fave  them  from 
 thedefcrved.punimmcnt.    God  had  at  Evil  decreed  and  de- 
 clared, that  death  mould  be  the  punifhment  of  fin  :  and  Sa- 
 tan had  maliciouily  drawn  man  to  it,  by  contradicting  this 
 threatning  of  God,  and  making  man  believe  that  God  would 
 faltirie  his  word,  and  that  he  did  envy  man  the  felicity  of  his 
 advancement   to  be  liker  God  in  knowledge :   And   now 
 
 Chrft 
 
demonjirative  Evidence  of  his  I  rerity  and  Authority .  -)j  i 
 
 Chrift  will  firii  juftific  the  truth  and  rightcoufnefs  of  God, 
 and  will  demonstrate  himftlf  by  dying  in  our  ftead,  that 
 death  is  indeed  the  wages  of"  fin  ;  and  will  iluvv  the  world,  ■ 
 that  God  is  To  tar  from  envying  their  felicity,  that  he  will 
 purchaft  it  at  thedeaxeft  rate,  and  deliver  them  freely  from 
 the  mi  (cry  which  fin  and  Sathan  had  involved  them  in.  Thus 
 Enemies  are  reconciled  by  the  futferings  of  him  whom  they 
 offended  i  even  by  his  fuflTe rings  in  the  flcfh,  whofe  Godhead 
 could  not  furrer  ^  and  by  his  death  as  Man,  who  as  God  was 
 molt  immortal.  As  foon  as  he  was  ri(en,  he  rirlt  appeared  to  a 
 Woman,  who  had  been  a  firmer,  and  fent  her  as  his  firft 
 meiTenger  with  words  or  love  and  comfort  to  his  ditconfohte 
 Difciples,  who  had  but  lately  finfully  forfaken  him  :  He 
 giveth  them  no  upbraiding  words,  but  meitingly  faith  to 
 her,  [_  Go  to  my  brethren,  and  fay  unto  them,  1  afcend  unto  my  Joh.  xo»  17, 
 Father,  and  your  Father,  to  my  God  and  your  God.  ]  He  after 
 this  familiarly  converfcth  with  them,  and  inftru&eth  them  in 
 the  things  concerning  the  Kingdom  of  God.  He  maketh  an 
 VniverfalVtrdon  or  Ali  of  Oblivion  in  a  Covenant  of  Grace, 
 for  all  the  world,  that  will  not  reject  it  •>  and  appointeth 
 MelTengers  to  preach  it  unto  all  *,  and  what  ever  pains  or  dif- 
 fering it  coft  them,  to  go  through  all  with  patience  and  Pu°'  fi"e  fW^i 
 ,      D  .       n .   ,'         D  ,  .       r  °  .      r    •  c  r     1      "ciunt  homincm  fan- 
 
 alacrity,  and  to  (tick  at  nothing  for  the  laving  ot  mens  fouls.  ftum>  vu  Coenicio 
 
 He  gave  the  holy  Spirit  miraculoufly  to  them,  to  enable  them  &  Amor:    hoc  eft, 
 
 to  carry  on  this  work  j  and  to  leave  upon  record  to  the  Cognitio  Vcricatis,& 
 
 world,  the  infallible  narrative  of  his  Life  and  Dodrine :  His  ^     ^n"'  ^ 
 
 Gofpel  is  rilled  up  with  matter  of  confolation,  with  the  qU;  cft  Verka™  non 
 
 promifcs  of  mercy,  pardon  and  falvation,  the  description  of  potes  venire,  nifi  per 
 
 the  priviledges  of  holy  Soals,  jultification,  adoption,   peace  cognitionem     tul-ip- 
 
 andjoy:  and  rinally,-Hegovemeth  and  defendeth  his  Church,  fius  :  "ee  a.d  ^1°" 
 
 andpleadethourcaule,  and  fecuretn  ourmtereit  in  Heaven,  n;taSj  n-,fi  pcr  amo. 
 
 according  to  the  promifes  of  this  his  word.     Thus  is  the  rem  proximi  tui.    Ad 
 
 Gofpel  the  veiy  Image  otthtlVifdom  and  Goodnefi  of  God.  cognitionem    tui-ip- 
 
 And    fuch  a  Vodrin  from    fuch  a  Tcrfon  mull   needs  be  fius  /otcs  Pervcnire 
 t-v  J  per  trequemem  me- 
 
 Dlvjne-  ,   ,  ,    .       ,  ditationem  :  ad  cog- 
 
 2.  And  the  Method  and  Style  of  it  is  molt  excellent,  becaufe  nitionem  Dei  per  pu- 
 moft  fuitable  to  its  holy  ends :  not  with  the  excellency  of  ram  contemplatio- 
 frothy  wit,  which  is  but  to  exprefs  a  wanton  fancy,  and  ^m*  /^^iftr 
 pleafethe  ears  of  aery  perfons,  who  play  with  words,  when cTp.' ^f^vi'd.  plural 
 they  mould  clofe  with  wifiomand  heavenly  light:  ffuch  c.  19.1c. 
 
 excellency 
 
2  72  Of  the  WITNESS  ofjESVS  CHRIST,  or  tie 
 
 excellency  of  fpecch  mud  receive  its  iftimate  by  its  ufe  and 
 end: )  But  as  the  end  is  mod  Divine,  fo  the  light  that  (hineth 
 in  the  Gofpel  is  Heavenly  and  Divine:  the  Method  of  the 
 Books  themfelves  is  various,  according  to  the  time  and  oc- 
 cahons  of  their  writing,  f  theobje&ions  againft  them  arc  to 
 be  anfwered  by  themlelvcs  anon  J:  But  the  Method  of  the 
 whole  Dear  in  of  ChriiHanity  fet  together,  is  the  moA  admi- 
 rable and  perfect  in  the  world  >  beginning  with  God  in  Unity 
 of  EiTence,  proceeding  to  his  Trinity  of  Eflential  Adtive 
 Principles,  and  of  Perfons,  and  (b  to  his  Trinity  of  Works, 
 Creation,  Redemption  and  Regeneration,  and  of  Relations 
 of  God  and  Man  accordingly,  and  to  the  fc cond  Trinity  of 
 Relations,  as  he  is  our  Owner,  Ruler  and  Chief  Good  :  And 
 hence  it  brancheth  it  felf  into  a  multitude  o{  benefits  flowing 
 from  all  thefe  Relations  of  God  to  Man,  and  a  multitude  of 
 anfwerable  duties  flowing  from  our  Correlations  to  God,  and 
 all  in  perfect  method,  twilled  and  inoculated  into  each  other, 
 making  a  kind  of  circulation  between  Mercies  and  Duties, 
 as  in  mans  body  there  is  of  the  arterial  and  venal  bloud  and 
 fpirits,  till  in  the  iilue,  as  all  Mercy  came  from  God,  and 
 Duty  fubordinately  from  man,  fo  Mercy  and  Duty  do  ter- 
 minate in  the  Everlafting  Pleafure  of  God  ultimately,  and 
 man  fttbordinately,  in  that  mutual  love  which  is  here  begun, 
 and  there  is  perfected.     This  method  you  may  fbmewhat 
 perceive  in  the  defcription  of  the  Chriftian  Religion,  before 
 laid  down. 
 
 3.  And  theftyle  alfoisfuited  to  the  end  and  matter  :  not 
 to  the  pleafing  of  curious  cars,  but  to  the  declaring  of  hea- 
 venly myfteries :  not  to  the  conceits  of  Logicians,  who  have 
 put  their  understandings  into  the  fetters .  of  their  own  ill- 
 deviled  notions,  and  expedf  that  all  men  that  will  be  ac- 
 counted wife,  (hould  ufe  the  fame  notions  which  they 
 have  thus  devjfed,  and  about  which  they  are  utterly  dit- 
 a  greed  among  themlelves :  But  in  a  Language  fuitabletoth 
 to  the  fubjeer,  and  to' the  world  ofperfons  to  whom  this 
 ward  is  fenT,  who  are  commonly  ignorant,  and  unlearned, 
 and  dull :  That  being  the  belt  Phyfick  which  is  moft  faitable 
 .to.  the  Patients  temper  and  difeafe.  And  though  the  parti- 
 cular Writers  of  the  Sacred  Scriptures  have  their  feveral 
 £fv/jj,.yet  is  there  in  them  all  in  common  a  Style  which  is 
 
 fpi  ritual, 
 
demonjlrxtive  Evidence  of  his  Verity  and  Authority.  273 
 
 fpiritual,  powerful!  and  divine  \  which  beareth  its  tertimo* 
 
 ny  propoitionably  or  th  it  Spirit^  which  is  the  common  Au- 
 m  them  all :   (  But  ofthis  more  among  the  Difficulties 
 a. id  Objections  anomj 
 
 But  for  the  difcerning  of  all  this  Image  di  God  in  the  Do- 
 cirihe  of  Jcfus  Chrift,  Reafon  will  allow  mc  to  expeft  theft 
 necelTary  qualifications  in  him  that  mull  diicern  it :    1.  That 
 e  he  come  to  fuprttatural  Revelations^  he  be  not  unac- 
 quainted with  thofc  natural  Revelations  ,  which  are  ante- 
 cedent, and  fliould  be  foreknown  fas  I  have  in  this  book  ex- 
 plained them  with  their  evidence) :  For  there  is  no  coming 
 to  the  lrgheit  u\p  oithe  Ladder,  without  beginning  at  the 
 lQWefl  :  Men  igr.orant  of  things  knowable,  by  Natural  Rea- 
 fj)i,  are  unprepared  tor  higher  things.     2.  It  is  reafonably 
 expected  that  he  be  one  that  is  not  treacherous  and  falfe  to 
 thole  Natural  Truths  which  he  hath  received  :  For  how  can 
 he  be  expeclxd  to  be  impartial  and  faithfullin  feeking  after 
 more  Truth,  who  is  unfaithful!  to  that  which  he  is  con- 
 vinced of?  or  that  he  fliould  receive  that  Truth  which  he 
 doth  not  yet  know,  who  is  falie  to  that  which  he  already 
 knoweth?  Or  that -he  fliould  diicern  the  evidence  of  extra- 
 ordinary Revelation,  who  oppoleth  with  enmity  the  ordi- 
 nary light  or  Law  of  Nature  ?    Or  that  God  fliould  voueh- 
 Lk  his  further  light  and  condu&to  that  Man,  who  will- 
 fully imneth  againll  him,  in  defpight  of  all  his  former  teach- 
 ings ?     3.  It  is  requisite  that  he  be  one  that  is  not  a  ftranger 
 to  bimfelf]  but  acquainted  with  the  cafe  of  his  heart  and  life, 
 and  know  his  lins,  and  his  corrupt   inclinations,  and  that 
 guilt,  and  diforder,  and  mifery,  in  which  his  need  of  mercy 
 doth  conlilt :   For  he  is  no  fit  Judge  of  the  Preicripts  of  his 
 Phyiician,  who  knoweth  not  his  own  diieafe  and  tempera- 
 ture. But  ofthis  more  anon. 
 
 £.  8.  III.  The  third  way  of  the  Spirits  witnefs  to  Jefus 
 Chrifc  *r  Concomitantly,  by  the  miraculous  gifts  and  works 
 of  Himfelf,  and  his  Diiciples  >  which  are  a  cogent  Evidence 
 of  Gods  alteration  to  the  truth  of  his  Voclrine. 
 
 £.9.  By  the  Mr acles  of  Chriji  linear  1.  H#  miraculotti 
 anions  upon  others :  2.  His  miracles  in  his  Death  and  Re- 
 furreCrion  :     3.  His  predictions. 
 
 The  appearance  of  the  Angel  to  Zachary,  and  hisdumb- 
 
 Nn  neG, 
 
i?4  Of  the  WITNESS  ofjESVS  CHRIST,  or  the 
 
 nefs ,  his  Prophefie  and  Elizabeth's,  with  the  Angels  ap- 
 pearance to  Mary,  the  Angels  appearance  and  Evangelizing 
 to  the  Shepherds  •>  the  Prophefie  of  Simeon  and  of  Anna^  the 
 Star  and  the  teitimony  of  the  wife  Men  of  the  Ealt,  the 
 teftimony  oijohn  Baptifl,  that  Chrift  (hould  baptize  with  the 
 Holy  Ghoft,  and  with  Fire,  and  that  he  was  the  Lamb  of 
 God  that  taketh  away  the  fins  of  the  World :  Thefe  and 
 Luk.  2. 4^.  more  fuch  I  pafs  by  as  prefuppofed.     At  twelve  years  of  age 
 
 hedifputtd  with  the  Do&ors  in  the  Temple,  to  their  admi- 
 ration.    At  his  Baptifm  the  Holy  Ghoft  came  down  upon 
 him  in  the  likenefs  of  a  Dove,  and  a  voice  from  Heaven 
 Luk,  3.  22,  faid,  Thou  art  my  beloved  Son,  in  Thee  I  am  well-p leafed.  When 
 
 he  was  baptized,  he  failed  forty  dayes  and  nights,  and  per- 
 mitted Satan  to  tempt  him  extraordinarily,  by  carrying  him 
 Lok.  4.  Mat  4.  k°m  P^ace  t0  place> tnat  nc  mignt  extraordinarily  overcome. 
 Atqufcaufas  eiufis,  Wnen  Nathanael  came  to  him,  he  told  him  his  heart,  and 
 partes  panibus  volu'  told  him  what  talk  he  had  with  Philip  afar  off,  tillhecon- 
 mus  square  3  magis  vinced  him  that  he  was  Omnifcient.  At  Cana  of  Galilee  at 
 nos  valcmus  oftende-  a  pcaft5  he  turned  their  Water  into  Wine.  At  Capernaum  he 
 &£.&*££  ^fpofieflai  a  Demomack,  Uk,  4- 33,  34^-  He  healed 
 in  Philofophis  quid  Simons  Mother  of  a  Feaver  at  a  word,  Lul^.  4.  38,  39.  He 
 vos.  Ac  nos  quidem  healed  multitudes  of  torments,  dileales,  and  madnefs,  Mat, 
 in   illc   fecuti    h*c  ,  24.   Luk.  4.  40,  41.   He  cleanfeth  a  Leaper  by  a  word, 
 
 Snifict^rttiffi!  Math'  8'2'  3*  Luk<  5-  **  fo  alfo  h<  dothby  a  P^alitick, 
 mafc^  virtutcs  qua.  Mrfffc.  9.  Luk.  5.  He  telleth  the  Samaritme  woman  all  that 
 variis  edidic  ,  'exhi-  fhe  had  done,  Job.  4  At  Capernaum  he  healed  a  Noble-mans 
 bu'.tq;  miracjlis,qui-  Son  by  a  word,  Job,  4.  At  Jerusalem  he  cured  an  impotent 
 Mcc^"«em^"uii-  Manthat  had  waited  five  and  thirty  years:  A  touch  of  hs 
 tatisadduci,  &  judi-  Garment  cureth  a  Woman  difeafed  with  aniline  of  blood 
 care  fidelitcr ,  no*  twelve  years,  Math.  9.  20.  He  cured  two  blinde  men  with 
 efle  q«*  fieremhomi-  &  touch,  and  a  word,  Math.  9.  28,  29.  He  diipofTeiTed  ano- 
 "u$  &dir?co '"** ^T-  ther  Demoniack>  Mat-  9-  J»-  He  raifeth  Jaim  daughter 
 teiLi^Vc^Ph^  at  a  word^  (  who  was  dead>  or  feemed  foJ  Mat-  9-  23,  24. 
 lofophis  vircures  fe-  He  difpolTtlTed  another  Demoniack,  blinde  and  dumb,  Mat. 
 cuti  quas  eftis?  uc  12.  Hehealeth  the  Servant  of  a  Centurion  ready  to  dye,  by  a 
 magis  vosillisj  quam 
 
 nos  Chrifto  oportuerir  credere  ?  Quifquam  ne  illorum  aliquando  vcrbo  uno  poruir,  aut  unius 
 imperii  julfiohenondicam  maris  infanias  aut  tempeftatum  furores  prohibcre,  compefcere,  non 
 coecis  rcftituerc  lumina,  nonad  ritam  rcrocare  deturdos,  non  annofas  diflovere  pafTiones  fed 
 quod  leviflimuw  eft  furenculum,  fcabiera  ,  ait  inhxrentem  fplnuhni  cal!o  una  inceidiclione 
 
 fanare?- Perfonarum  comenrionon  eft  eloq  .cnux  -vinous,  fed  geftoram  opcrum  virtiue 
 
 pendenda.    Arneb.  adv,  Oen!%!*2. 
 
 word, 
 
demonjlrative  evidence  of  his  Verily  and  Authority.  *j$ 
 
 word,  Luke  7.  He  raifcth  the  Sun  (A  a  Widow  from  death 
 that  was  carried  out  in  a  fciereto  be  buriecj,  Lvk.  7.  With 
 rive  Barley  Loaves  and  two  Gnall  FiflieS,  he  feedeth  five  thoj- 
 fand,  and  twelve  baskets  full  c  i  the  fragments  did  remain, 
 Mat.  14.  Jofc,  c.  He  walkcth  upon  the  waters  of  the  Sea, 
 Mat .  14.  He  cauicth  Ftter  to  do  the  like,  NLt.  14  A\l  the 
 d  ilea  fed  of  the  Countrey  were  perfectly  healed  by  touching 
 the  hem  of  his  garment,  NLt.  14.  36.  He  again  healed  mul- 
 titudes, lame,  dumb,  blinde,  maimed,  &c.  Mrtb  15.  He 
 again  ted  four  thoufand  with  feven  Loaves,  and  a  few  little 
 Fifties,  and  Given  baskets  full  were  l.ft,  Math.  1 5.  He  reito- 
 reth  a  man  born  blinde  to  his  light,  Job.  9.  In  the  light 
 of  three  ct  his  DifcipLs  he  is  transfigured  into  a  Glory 
 which  tluy  could  not  behold ,  and  Mofes  and  Was  talked 
 with  him,  and  a  voice  out  of  the  Cloud  faid,  T)m  U  my  be- 
 loved  Son  in  whom  I  am  well-plea  fed,  hear  ye  him.  Mat.  17. 
 Luk.  9.  He  healed  the  Lunatick,  Mat.  17.  Multitudes  are 
 healed  by  him,  Mat.  19.2.  Two  blinde  men  are  healed,  Mat. 
 20.  He  healed  a  Crooked  woman,  Lv]^  13. 1 1.  He  wither- 
 eth  up  a  fruitlefi  Tree  at  a  word,  Mark,.  11.  He  reftoreth  a 
 blinde  man  nigh  to  jfrricfo,  Luk.  18.  35.  He  reftoreth  Ltza- 
 rus  from  death  to  lite,  that  was  four  dayes  dead  and  buryed, 
 Jeh.  11.  He  foretelleth  Judas,  that  he  would  betray  him; 
 And  he  frequently  and  plainly  foretold  his  own  fufterings, 
 death  and  nfurre&ion.  And  he  exprefly  foretold  the  de- 
 ftrudtion  of  Jervfa  lem  and  of  the  Tcrrple,  and  the  great  ca- 
 lamity of  that  place,  even  before  that  generation  pall  away, 
 Mat.  24,  &c  He  prophelied  his  death  the  night  before  in 
 the  inititution  of  his  Supper.  When  he  dyed,  the  Sun  was 
 darkened,  and  the  Earth  trembled,  and  the  Vail  ot  the  Tem- 
 ple rent,  and  the  dead  bodies  of  many  arofe,  and  appeared : 
 Co  that  the  Captain  that  kept  guard,  faid,  Truly  tha  tvat  the 
 Son  of  God,  Mat.  27.  When  he  was  crucified  and  buried, 
 though  his  Grave-ftone  was  fealed,  and  aguardofSouldiers 
 fet  to  watch  it,  Angels  appeared,  and  rolled  away  the  Stone, 
 angl  fpake  to  thole  that  enquired  after  him  :  And  he  rofe  and 
 revived,  and  ihid  forty  dayes  on  Earth  with  his  Difeiples  : 
 He  appeared  to  them  by  the  way  :  He  came  oft  among 
 them  on  the  Firft  day  of  the  week,  at  their  Meetings,  when 
 the  doors  were  (hut :  He  called  Thomas  to  fee  the  prints  of 
 
 Nnz  the 
 
 ^ 
 
%j6  Of  the  WITNESS  of  JESVS  CHRIST,  or  the 
 
 the  Nails,  2nd  put  his  finger  into  his  fide,  and  not  be  faith- 
 lefs  but  believing,  till  he  forced  him  to  cry  out,  My  Lor d^ 
 and  Yfiy  God  I  Joh.  20.    He  appeareth  to  them  as  they  are 
 timing,  and  worketh  a  miracle  in  their  draught,  and  pro- 
 videth  them  broiled  Fifh,  ana  eateth  with  them:    Heck- 
 pofiulatcd  with  Simon,  and  engaged  him  as  he  loved  him  k> 
 feed  his  Sheep,  and  didourilth  of  the  age  of  John ,  Joh.  1  \ . 
 He  giv'eth  his  Apoltles  their  fall  Commi.lion  for  their  ga- 
 thering his  Church  by  Preaching  and  Baptifm,  and  edifying 
 it  by  teaching  them  all  that  he  had  commanded  them,  and 
 giveth  them  the  Keyes  of  it,  Mxt.  28.  Joh.  19.  6c  20.     He 
 appearethto  above  live  hundred  Brethren  at  once,  1  Cor.  15. 
 He  fhewed  himfclf  to  them  by  many  infallible  proofs,  being 
 feen  of  them  forty  dayes,  and  fpeaking  of  the  things  per- 
 taining to  the  Kingdom  of  God  >  and  being  afTembled  with 
 them,  commanded  them  to  tarry  at  Je rufalew  till  the  Spirit 
 came  down  (miraculouilyj  upon  them:  And  he  afcended 
 up  to  Heaven,  b.fore  their  eyes,  Act.  1.     And  two  Angels 
 appeared  to  them,  as  they  were  gazing  after  him,  and  told 
 them,  that  thus  he  mould  come  again.     When  Pentecoft  was 
 come,  when  they  were  all  together  f  about  a  hundred  and 
 twenty)  the  Holy  Spirit  came  upon  them  viftbly,  in  the  ap- 
 pearance of  fiery  Cloven  Tongues,  and  fate  on  each  of  them, 
 and  caufed  them  to  fpeak  the  languages  of  many  Nations, 
 which  they  had  never  learned,  in  the  hearing  of  all :  Upon 
 the  notice  of  which,  and  by  Teters  Exhortation,  about  three 
 thoufand  were  then  at  once  converted.  Ad.  2.    After  this, 
 Peter  and  John  do  heal  a  man  at  the  entrance  of  the  Temple, 
 who  had  been  lame  from  his  birth,  and  this  by  the  name 
 of  Jtfaj  before  the  People  :  Act.  3.   One  that  was-  above 
 forty  years  old,  Act.  4.  22.    When  they  were  forbidden  to 
 preach,  upon  their  praifes  to  God,  the  place  was  fhaken, 
 and  they,  were  all  rilled  with  the  Holy  GhoCt ,  Ail.  ±  31. 
 Ananias  and  Saffhira  are  (truck  dead  by  Peters  word,  for 
 hypocniie  and  lying,  Act.  5.    And  many  Signs  and  Wonders 
 were  done  by  them  among  the  People,  Ail.  5.  12.  Infomuch 
 .     that  they  brought  the  lick  into  the  frreets,  and  laid  them  on 
 Beds  and  Couches,  that  at  leaft  Peters  fhadow  might  over- 
 fhaddow  them,  All.  5.  14,  15.    And  a  multitude  came  out 
 of  the  Cities  round  about  to  Jem j ale m  bringing  fick  folks, 
 
 and 
 
demonjiraiive  Evidence  of  his  Verity  and  Authority. 
 
 and  Dertioniacks,  and  they  were  healed  every  one,  v.  16. 
 
 .   re  fhut  into  the  common  Pnfon  ; 
 m  Angel  by  night  opened  the  1  id  brought  them 
 
 and  bid  then  each  to  the  People  in  the  Temple, 
 
 >.     When  Stefan  was  numrJ,  he  faw  the  glory  of 
 it  his  right  hand,  AH,  7.    Vhih 
 Palfies,  Lamcnets,  and  lb  con- 
 -  of  that  City'*,  mlbmuch  that   Simon  the 
 rer  himfetf  beheved  :  THe  Holy  Ghoit  is  then  givenby 
 the  Impolition  of  the  hands  of  Peter  and  John,  lb  that  Si- 
 mon oflcred  money  fotf  that  gift,  Ad.  8.   Philip  is  led  by  the 
 :he  JEtbtofidn  Nobleman,  and  then  ear- 
 ned away,  Ac.  8.    Saul  whowi-  one  of  the  murderers  of 
 ind  a  great  Perfeciitei   f  the  Church,  is  ftricken 
 1  totheEarth,  and  called  by  JefcsChrift,  appearing  in 
 a  light,  and  {peaking  to  him  from  Heaven,  and  is  fent  to 
 preach  the  Gofpel,  which  he  doth  with  zeal  and  power,  and 
 :it  labours,  to  the  death,  Ad.  9.  Ananias  is  command- 
 ed by  God  to  inffrudt  him  and  baptize  him  after  his  rirlt 
 call,  Ad.  9     Peter  at  Lydda  curcth  Jt'.neas  by  a  word,  who 
 had  kept  his  bed  eight  years  of  a  Palfie,  Aft.  8.     At  Joppa 
 he  raifcth  Tabitba  from  the  dead,  Act.  9.    Cornelius  by  an  An- 
 gel is  directed  to  fend  for  Peter  to  preach  the  Gofpel  to  him : 
 The  Holy  Ghofi  fell  on  all  that  heard  his  words,  A$.   10. 
 Agabus  prophelied  of  the  Dearth,  Act.  n.    Peter  imprifoncd 
 by  Herod  is  delivered  by  an  Angel,   who  opened  the  doors, 
 and  loofed  his  bonds,  and  brought  him  out,  Ad.  1 2.    Herod  is 
 eaten  to  death  with  worms,  Ad.  12.    At  Papkos  Ely-nas  the 
 Sorcerer  is  frrucken  bhnde  by  Pauls  word,  for  refitting  the 
 Gofpel,  and  Sergtus  the  Rmhm  Deputy  is  thereby  made  a 
 Believer,  Ad.  13.  At  Ljftra^  Paulby  a  wordcurethaCrecple 
 that  was  Co  born  :  infomuch  as  the  People  would  have  done 
 faennee  to  him  and  Bamalas  as   to  Mtrcury  and  Jupiter, 
 A6t.  14.     P.vA  caiteth  out  a  divining  Devil,  Ad.  \6.     And 
 g  imprilbned  and  fcourged  with  Silas,  and  their  feet  m 
 the  Stocks ,  at  midnight  as  they  fang  Praifes  to  God,  an 
 Earthquake  (hook  the  foundations  of  the  Pnfon,  the  doors 
 wa-eall  opened,  and  all  their  bonds  loofed,  and  the  Jailor 
 converted,  Ad.i  6.  The  Holy  Ghoit  came  upon  twTelve  Diici- 
 pks,npon  the  impolition  of  'Paul's  hands,  Ad.  10.  And  Gcd 
 
 N  n  3  wrought 
 
2  78  Of  the  WITNESS  ofjESVS  CHRIST,  or  the 
 
 wrought  (b  many  miracles  by  his  hands  at  Epbefut,  that  from 
 his  body  were  brought  to  the  iick,handkerchiers,  and  aprons, 
 and  the  difeafes  departed  from  them,  Aft.  19.  At  Trow  he 
 raifed  Eutychw  to  life,  Aft.  20.  His  fufflrings  at  Jerufalent 
 are  foretold  by  Agalus,  Aft.  21.  At  Melita  the  people  took 
 him  for  a  God,  becaufe  the  Viper  hurt  him  not  that  fattened 
 on  his  hand :  And  there  he  cured  the  Father  of  Publiuf  the 
 chief  man  of  the  Iiland,  of  a  Flux  and  Feaver,  by  Prayer 
 and  Impofition  of  hands.  In  a  v\ord,  in  all  places  where 
 the  Apoftles  came  thefe  miracles  were  wrought,  and  in  all 
 the  Churches  the  gifts  of  the  Holy  Ghoft  were  ufual,  either 
 of  Prophefie  or  of  healing,  or  of  (peaking  ftrange  languages, 
 or  interpreting  them,  fome  had  one,  and  fome  another, 
 and  fome  had  molt  or  all.  And  by  (uch  miracles  were  the 
 Chriftian  Churches  planted.  And  all  this  power  Chrift  had 
 foretold  them  of  at  his  departure  from  them,  Mark.  16. 17. 
 [Theft  figns  pall  follow  t htm  that  believe,  in  my  Name  Jh all 
 they  caft  out  Devils ,  they  Jhall  jpeak^  with  new  tongues,  they 
 Jhall  takg  up  Serpents,  and  if  they  drink^  any  deadly  thing  it 
 Jhall  not  hi  rt  them  y  they  Jhall  lay  their  hands  on  the  ficl^and 
 they  Jhall  recover. .]  Yea  in  his  Life-time  on  Earth,  he  fent 
 forth  his  Apoftles,  and  feventy  Difciples  with  the  fame  pow- 
 er, which  they  exerciled  openly,  Lw^.  9.  i.&c.  &  10. 16, 
 17.  Thus  was  the  Gofpel  confirmed  by  multitudes  of  open 
 miracles. 
 
 And  Chrifts  own  Refurreclion  and  Afcenfion  was  the 
 TV*  cotus  niundus  greateft  of  all.  And  here  it  muftbe  noted,  that  thefeMi- 
 P^o^ftt!!^!  racl<swc'e  1.  Not  one  or  two,  but  multitudes :  2.  Not  ob- 
 iflei  cum  came  coe-  fcure  and  doubtfull,  but  evident  and  unqucftionable:  3.  Not 
 lum  afcendiHe ;  &  controlled  or  checked  by  any  greater  contrary  Miracles,  as 
 per  duodecim  Apoflo.  the  wonders  of  the  Egyptian  Sorcerers  were  by  Mofes  i  but 
 lo$  pfetores  nvun-  aitogcther  unControlleJ  :  4.  Not  in  one  place  only,  but  in 
 fofl.  in  M*tb.  a"  Countreys  where  they  came  ;    5.  Not  by  one  or  two  per- 
 
 fbns  only,  but  by  very  many  who  were  Scattered  up  and 
 down  in  the  World. 
 
 And  that  miracles,  and  fuch  miracles  as  thefe,  area  cer- 
 tain proof  of  the  truth  ofChrid  and  Chriftunity,  is  moft 
 evident ',  in  that  they  are  the  atttftation  of  God  himfdf. 
 
 1.  It  js  undenyable,  that  they  are  the  effects  cf  Gods  own 
 Power  :  If  any  queftion  whether  God  do  them  immediately^ 
 
 or 
 
dcwonjirative  Evidence  ofhk  Verily  and  Authority.  379 
 
 or  whether  an  Angel  or  Spirit  may  not  do  them,  that  makes 
 no  difference  in  the  ca(e  confiderable:  for  all  creatures  are 
 absolutely  dependant  upon  God,  and  can  ute  no  power  but 
 what  he  gi vet h them,  and  continueth  in  them,  and  exer- 
 cifeth  by  them:  the  power  of  the  creatures  is  all  of  it  the 
 power  of  God  :  without  him  they  are  nothing,  and  can  do 
 nothing  :  and  God  is  as  near  to  the  crFedf  himfelr^  when  he 
 ufeth  an  initrument,  as  when  he  ufeth  none.  So  that  undoubt- 
 edly it  is  God's,  work. 
 
 2.  And  God  having  no  voice,  but  created,  revealeth  his 
 mind  to  man  by  his  operations  :  and  as  he  cannot  lie,  fo  his 
 infinite  wifdom  andgoodnefs  will  not  give  up  the  world  to 
 fuch  unavoidable  deceit,  as  fuch  a  multitude  of  miracles 
 would  lead  them  into,  if  they  were  ufed  toattefta  lie.  If  I 
 cannot  know  him  to  befent  of  God,  who  raifeth  the  dead, 
 and  fheweth  me  fuch  a  Seal  of  Omnipotency  to  his  Corn- 
 million,  I  have  no  poflibility  of  knowing  who  fpeakethfrom 
 God  at  all,  nor  of  efcaping  deceit  in  the  greateft  matters  i  of 
 which  God  by  his  Omnipotent  Arm  would  be  the  caufe. 
 But  none  of  this  can  (land  with  the  Nature  and  righteous 
 Government  of  God.  This  therefore  is  an  infallible  proof  of 
 the  Veracity  of  Chritt  and  his  Apoflles :  and  the  truth  of  the 
 Hiftory  of  thefe  Miracles  (hall  be  further  opened  anon. 
 
 £.  10.  IV.  The  fourth  fart  of  the  S fir  it's  Tefiimony  to  Chrifl  Ideo  non  omnibus 
 is  fubfequent,  in  the  work^  of  Regeneration  or  SanGification:  fanaismiraculaiKri- 
 tnrvhicb  he  tffccialy  illuntinatetb  the  mind,  and  renew eth  the  buumur,  nc  pcruicio- 
 fouland  life  to  a  true  reflation,  obedience,  and  love  of  God,  J^SSL  •£ 
 and  to  a  heavenly  mind  and  cojiverfation :  andfofroveth  Chriji  mantes  in  tafibus  fa- 
 to  be  retfy  and  efft  Uively  the  SAVIOVR.  Ais  effc  majora  bona, 
 
 This  evidence  is  commonly  much  over-look'd,  and  made  quam  in  operibus  ju- 
 little  account  of  by  the  ungodly,  who  have  no  fuch  Reno-  ^*>a  ^\r™* 
 vation  on  themftlves  :    becaufe  though  it  may  be  decerned  sAug.  dttiv^Deiliu 
 in  others  by  the  fruits,  yet  they  that  have  it  not  in  them- 
 felves,  are  much  hundred  from  difecrningitj  partly  becaufe  C^'ft^y  «     thns 
 it  is  at  adiftancefromthem,  and  becaufe  it  is  in  it  felf  feated  fn-itdby  Auwftinc" 
 ia-the  heart,  where  it  is  neither  felt  nor  feen  by  others,  but  de  Agon.   cap.  is! 
 in  the  erledts.     And  partly  becaufe  the  effedts  are  imperfect, 
 and    clouded   with  a   mixture  of  remaining  faults  :   but 
 efpecially,   becaufe   that     ungodly  men  have  a  fecret  en- 
 mity to    holy    things,  and    thence   to  holy  perfons,   and 
 
 therefore 
 
280  Of  the  WIT  NESS  of  $ESVS  CHRIST,  or  the 
 
 Fides  eft  prima,  qux  therefore  are  falfely  prejudiced  again  ft  them  :  which  is  ei> 
 fubjugac  animam  CRafeJ  by  crofs  intends  and  courfes  in  their  converfe. 
 dac  vivend,  ■  quibus  But  Y^  indeed,  the  Spirit  cf  R,  is  a  plenary  cvi- 
 
 cuftoditis  fpes  n •  ftra  daice  ot  the  truth  of Chrirt  and  Cnriliian  ty. 
 firmacftf  &  nutritur,       To  rnanifeft  which,   I  drill     1.  coniider,    What  it  is.  and 
 cum    quod  Gogniiio  jftfa  2.  How  and  by  what  means.    3.0nwh<m.    4.  Agair.ft 
 &  fi0n  l?olTJ«l  what  oppofition.  5.  That  it  isGhrift  indeed  that  doth  it. 
 cavenduseft  error,  in       I-  A  ne  change  which  is  made  by  the  Spirit  oK.nriit,  doth 
 adione nequkia.  conliii  in  thefe  particulars,  following  :      i.It-tdketh  down 
 
 fride,  and  maketh  men  humlk  and  low  in  their  own  eyes : 
 to  which  end  it  ;.cquaintcth  them  with  their  fin,  and  their 
 vivir,,UquiSrfrumnin  dtflrt  and  m}^  2> Ic  teachtfh  men  fill-Jew  I,  and  caufeth 
 teger  arfttuutor  eft  :  them  to  reiign  thcmfelves  to  God,  and  ufe  themfclves  as 
 Ipic  eft  qui  ordma-  being  wholly  his  own.  3.  It  abfolutcly  fubjecteth  the  Soul 
 tam  habec  charita-  to  God 5  and  dttcth  up  his  Authority  as  a'rfolute,  over  our 
 \  uod  non  *ft  dilffn-  thoil§hcs>  and  words>  and  all  our  aftions.  And  maketh  the 
 dum,  autnon  diligat  Chriftians  life  a  courfe  cf  careful  obedience  to  his  Laws,  fo 
 quod  eft  diligendum,  far  as  they  underftand  them.  4.  It  taketh  up  a  Chriftians 
 auiL    amplius  diligat  mind  with  the  thankful  fenfe  of  his  Redemption  *  fo  that  the 
 
 qendummUaut  VinlTs  pard°n"  °f  hiS  ***'  ai'ld  hJS  dcl,Vtrance  trcm  hdl>  and   his 
 
 diUgatmquodUtampinus  hoPcS  of  everlafting  glory,  do  form  his  foul  to  a  holy  gra- 
 
 cft  diligendum  5  aut  titude,  and    make    the  expreflions  cf  it    to  be  his  work. 
 
 minus    auc    amplius  j.ltgiveth  man  a  fenfe  of  the  love  oj  God,  as  his  gracious 
 
 3SmeftqUC^|C!Ji'Rddeemeri  and  foof  the  #**?<*  *nd  mercifulnefs  of  his 
 Biftr*  CbrifoanJ  '       Nature  :    It  caufeth  them  to  think  of  God  as  their  greateft 
 BenefacTor,  and  as  one  that  lovcth  them  i  and  as  LOVE  it 
 fclf:    and  fo  it  reconcileth  their  eftranged  alienated  minds  to 
 him,  and  maketh  the  love  of  God  to  be  the  very  conftitu- 
 tion  arid  life  of  the  Soul.     6.  It  caufeth  men  to  believe  that 
 there  is  an  everlafting  Glory  to  be  enjoyed  by  holy  Souls-, 
 where  we  (hall  fee  the  glory  of  God?  and  be  filled  with  his 
 love,  and  exercifed  in  perfedt  love  and  praife,  and  be  with 
 Chrift,  his  Angels  and  Saints,  for  evermore :  It  caufeth  them 
 to  take  this  felicity  for  their  portion,  and  tofet  their  hearts 
 upon  it,  and  to  make  it  the  chief  care  and   buiinefs  of  all 
 their  lives  to  feek  it.     1.  It  caufeth  them  to  live  in  the  joyful 
 hopes  and  forellght  of  this  bleflednefs,  and  to  do  all  that  they 
 do  as  means  thereunto  :  and  thus  it  fweetneth  all  their  lives, 
 and  maketh  Religion  their  chief  delight,     8.  It  accordingly 
 erpployeth  their  thoughts  and  tongues  *  fothat  the  praifesof 
 
 God, 
 
demotffirative  Evidence  of  his  J  erity  and  Authority.  281 
 
 God,  and  the  mention  ofthcir  everlafting  blcifcdncfs,  and 
 of  the  way  thereto,  is  their  moft  delightful  conference,  asit 
 beftemeth  travellers  to  the  Gry  of  God  :  and  fo  their  poli- 
 tical converie  is  111  heaven.  9.  And  thus  it  abatcth  the  fears 
 of death,  as  being  but  their  1  ullage  to  everlafting  life  :  And 
 thofethat  are  confirmed  Chriftians  indeed,  do  joyfully  enter- 
 tain it,  and  long  to  fee  their  glorified  Lord,  and  the  blelTed 
 Majclty  of  their  great  Creator.  10;  It  caufeth  men  to  love 
 all  land ified  pcrfons  with  afpccial  love  of  complacency,  and 
 all  mankind  with  a  love  of  benevolence  ;  even  to  love  our 
 
 bours  as  our  felvcs,  and  to  abhor  that  felrifbnefs 
 which  would  engage  us  againft  our  neighbours  good. 
 1 1.  It  caufeth  men  to  love  their  enemies,  and  to  forgive  and 
 forbear,  and  to  avoid  all  unjuft  and   unmerciful  revenge.     It 
 
 eth  men  meek,  long-furferingand  patient,  though  not 
 irrpaflionate, infcnlible,  or  void  of  that  anger,  which  is  the  /^     Chriftianos 
 
 flaiyoppofer  of  fin  and  folly.     12.  It  employethmen  in  non  qui  pititur,  fed 
 doing  all  the  good  they  can :  it  maketh  them  long  for  the  clui    f*cc    injuria* 
 holineis  and  happineG  of  one  another's  fouls,  and  defirous  m:*ereft«  h*im. 
 to  do  good  to  thole  that  are  in  need,  according  to   our 
 power.     1 3.  This  true  Regeneration  by  the  Spirit  of  Chrift, 
 doth  make  thofe  Superiours  that  hath  it,  even  Princes,  Ma- 
 giftrates,  Parents  and  Matters,  to  Rule  thofe  under  them  in 
 holineis,  love  and  juftice,  with  (elf-denial  j  (eeking  more  the 
 pleafing  of  God,  and    the  happineG  of  their  Subjects,  for 
 foul  and  body,  than  any  carnal  (elfifh  intcrell  of  their  own  : 
 and  therefore  it  muff    needs  be  the  blclling  of  that  happy 
 Kingdom,  Society  or  Family,  which  hath  iuch  a  holy  Go- 
 vernour,  (  O  that  they  were  not  fofew  !  )     14.  It  maketh 
 fubjc&s,  and  children,  anclfervants,  fubmillivc,  and  confeio- 
 nable  in  all  the  duties  ofthcir  Relations  -,  and  to  honour  their 
 Superiours  as  the  Officers  of  God,  and  to  obey  them  in  all  Sanaitatis  ctelafer* 
 juft  fubordinatio%tohim.  15.  It  caufeth  men  to  love  Juftice,  vandafunt,  p-jdicicia. 
 and  to  do  as  they  would  be  done  by,  and  to  defire  the  wel-  Wj»  %£j£*St 
 fare  of  the  fouls,  bodies,  eftates  and  honour  of  their  neigh-  ^^jiu^ifrji. 
 bours  as  their  own.    16.  It  caufeth  men  to  fubdue  their  ad- 
 petitcs,  and  luffs,  andfleftily  defires,  and  to  fet  up  the  go- 
 vernment of  God  and  fan&ified  Reafon  over  them  \    and  to 
 take  their  fkfh  for  that  greateft  enemy  ( in  our  corrupted 
 Irate  J  which  wc  muff  chiefly  watch  againft,  and  mafter,  as 
 
 O  0  being 
 
2  g  2  Of  the  WITNESS  ofjESVS  CHRIST,  or  the 
 
 being  a  Rebel  againit  God  and  Reafon.    'It  alloweth  a  man 
 
 fo  much  ieniitive  pleainre  as  God  forbiddeth   not,  and  as 
 
 tendeth  to  the  holinefs  of  the  foul,  and  furthered!  us    in 
 
 God's  fervice^  and  all  the  reft  it   rebuketh  and  retiiteth. 
 
 17.  It  caufcth  men  todiimate  all  the  wealth, and  honour, 
 
 and  dignities  of  the  world,  as  they  have  refpedt  to  God  and 
 
 a  better  world,  and  as  they  either  help  or  hinder  us  in  the 
 
 pleating  of  God,  and  feeking  immortality  :  and  as  they  are 
 
 againit  God  and  our  fpintual  work  and  happinefs,  it  caufcth 
 
 Ftf cs  attin|it    inac-  us  to  account  them  but  as  mecr  vanity,  lofs  and  dung.  18.  It 
 
 ceiTa,  deprehendic  ig-  keepeth  men  m  a  life  of  watchfulnefs  againit  all  thofe  tempta- 
 
 nota,    comprehendic  tions,  which  would  draw  them  from  this  holy  courfe,  and  in 
 
 imiwnf^apprchcndit     continual  warfare  againit  Satan  and  his  Kingdom,  under 
 
 noviiiima :  lpfam  de-  ,    ~     r  T  r     ^,     9  Tfc        r   .  D         '         r 
 
 nique     aetcrnicatcm  conductor  Jeius  Cnni*.     ip.ltcauleth  men  to  prepare  for 
 
 fuo  iilo  vaftiflmio  fi-  furferings  in  this  world,  and  to  look  for  no  great  matters 
 nu  quodammodo  cir-  here:  to expect perfections,  crolTes,  lofTes,  wants,  dtfama- 
 cumdudit.  Bern,  in  ^l0ns^  injuries,  and  painful  fickneiTcs,  and  death  j  and  to  fpend 
 their  time  in  preparing  all  that  furniture  of  mind,  which  is 
 necefTary  to  their  fupport  and  comfort  in  fuch  a  day  of  trial  > 
 that  they  may  be  patient  and  joyful  in  tribulation  and  bo- 
 dily diitreis,  as  having  a  comfortable  relation  to  God  and 
 Heaven,  which  will  incomparably  weigh  down  all.  20.  It 
 caufcth  men  to  acknowledge,  that  all  this  grace  and  mercy 
 is  from  the  love  of  God  alone,  and  to  depend  on  him  font 
 by  faith  in  Chriit ',  and  to  devote  and  refer  all  to  himfelf 
 again-,  and  make  it  our  ultimate  end  to  pleafe  him  >  and 
 thus  tofubferve  him  as  the  rirft  Efficient,  the  chief  Dirigent, 
 and  the  ultimate  final  Caufe  of  all:  of  whom,  and  through 
 whom,  andto  whom  are  all  things  j  to  whom  be  Gloiy  tor 
 ever,  Amen. 
 
 This  is  the  true  defcription  pf  that  Regenerate  Sanctified 
 Quatuar  mirabilis  (late,  which  the  Spirit  of  Chrift  doth  work  on  all  whom  he 
 fecit  Dcus  :  dc  Pif-  will  fave,  and  that  are  Christians  indeed  and  not  in  Name 
 S%C^Si'lde^  °nly*  Andcercainly thisis  the  Image  of  God's  Holinefs,  and 
 fecu^orc^^aeiftrum  ^e  ju^  coniiitution  and  ufe  of  a  reafonable  Soul  :  And 
 &  doaorem  gentium:  therefore  he  that  brmgeth  men  to  this  is  a  Real  SavioW7  (  of 
 dc  publicano  prinuna  whom  more  anon.  ) 
 
 Evangehftam  j  de  la-  jj  Anj  jt  js  yery  confiderable,  by  what  meayis^  and  in  what 
 L^m^chryfo^  Ti  man^r  a^  this  is  clone:  It  is  done  by  the  preaching  of  the 
 MMth,  Gofpel  of  Chriit,  and  that  in  plainncfs  and  Simplicity  :  The 
 
 curiofity 
 
dcmotijlrdtivc  Evjdcmcofhjs  Verity  and  Authority.  283 
 
 curiofity  of  artificial  orator.y  doth   ufually  but  hinder  the  M0U0  melius  eft,  ex 
 fi  ccefs,  as  painting  doth  the  light  of  wind   a    :  It  was  a  1  ;s     impafedii 
 
 plain  men,  thai  came  with  Ipirtual  powcr^  and  not  wkh  ^S^^^L 
 the  entiling  words of  humane  wiGlom,  or  cunqfitits  of  vain  ouentjim  peccarri- 
 Philofophy,  who  did  more  in  this  work  than  any  of  their  cor..  iiuro<t.adXc* 
 cflbrs  have  done  lince.  As  in  Naturals  every  thing  is  apt  /  "'' 
 mmunicate  us  own  nature,  and  not  another* ,  heat 
 eaufcth  heat,  and  cold  caufeth  cold  ,  fo  wit  by  communica-  Tyi  yitter  any  T\,nBm 
 tion  caufeth  wit,  and  common  learning  caufeth  common  fopherwtt,  tbetsarer 
 learning i  and  Co  11  is  hounds  and  love  winch  are  ritteft  to  he  camc  toli):  Om~ 
 communicate  and  caufc  holinefs  and  love:  which  com-  fl'lMP'ft*rh*st»tbe 
 mon  qualifications  are  too  low  tor  (  though  they  may  ^k^rbnJrwlkt 
 be  helpful  in  their  fevtral  places  and  degrees.  )  what  con-  the  -watefl  reform*. 
 tanned  inftruments hath  God  ufed  in  the  world,  to  do  that  ti$*$*tbeir  Auditors. 
 for  the  regenerating  of  fouls,  which  the  greateft  Emperors  Lacrcms/"^  */*  So- 
 by  their  Laws,  nor  the  fubtikft  Philofophcrs  by  their  Pre-  ZT^t^Z 
 cepts,  did  not?  1  he  Athenian  Philofophcrs  defp:fed  Paid,  na  diOereret,  uc'aic 
 and  GaUio  counted  his  dodtrine  but  a  fupcrftitious  talk  about  Tito,  miriricc  im- 
 names  and  words  i    but  Satan  himfelf  defpifcd  not  thofe,  ™u"tu™>  dirinurnqj 
 
 whom  he  tempted  men  to  defpife,  but  perceived  they  were  ^^J*.'  E."5?" 
 1        i_  r  l      17  1     1        r  pnrona3qm  pam  di- 
 
 hke  to  be  the  ruine  ot  his  Kingdom,  and  therefore  every  em  tacrat,  quzdam 
 where  ftirred  up  the  moll  vehement  furious  refinance  of  de  juftitia  &  pictitc 
 them.  It  is  evident  therefore,  that  there  is  an  inward  eHe-  locluens>  ab  infticuw 
 dual  operation  of  the  holy  Ghoft,  which  giveth  fuccefs  to  uT"^"  Lyf,(knl 
 thefe  means,  which  are  naturally  in  themielves  fo  weak.  moralem  fecit.  Lam- 
 And  it  is  to  be  obferved,  that  this  great  change  is  very  proclcm  filium  in  ma- 
 often  wrought  on  zfudden,  in  a  prevalent  (  though  not  a  per-  trern  unmitem  &  fo- 
 
 tcdr  )  degree.     One  Sermon  hath  done  that  for  a  many  thou-  l"™* m, aic  /-*#** 
 r     •;  r  u  ■  i  u-  /i  1   luadcndo  ad  reveren- 
 
 fand  iinners,  which  twenty  years  teaching   of  the  greatcfr  t)aal  tedvuli.    GUu- 
 
 Philofophers  never  did.     One  Sermon  hath    turned    them  conem  TUtiis  fp*. 
 
 from  the  lins  which  they  had  lived  in  all  their  days  >  and  trem    ad    rerapubli- 
 
 hath  turned  them  to  a  life  which  they  were  Grangers  to  be-  ™  X^^™^ 
 
 fore,  or  elfe  abhorred  :  One  Sermon  hath  taken  down  the  IraxV?  quoTYi*  Vdis 
 
 world,  which  had  their  hearts,  and  hath  put  it  under  their  eflet,  ignarufque  re- 
 
 feet,  and  hath  turned  their  hearts  to  another  world  :  which  rurn-    'tbefe  were  the 
 
 (heweththat  there  is  an  internal  Agent,  more  powerful  than  con'fYti  0/ Socrates ; 
 
 ,      c      ,  o      x  r  a  ,  binge  agree  able  t$ 
 
 the  ipeaker.  the  vni[ies  wjyuj,  he 
 
 And  it  is   icmarkablc  that   in  the  main,  the  change  is  delivered.      Bath  u 
 
 wrought  in  one  and  the  feme  method:    tiift,  humbling  men  amber  find  of  fuccefs 
 
 for  iin  and  naifery,  and  then  leading  them  to  Jtfus  Chrift  as  ty'.J*.    uti  / 
 
 ; '  ^  D  J  ,      Ch  ) pinny  bub  bid. 
 
 O  O   2  the        J        J 
 
284  Of  the  WITNESS  of  JESVS  CHRIST^  or  the 
 
 ■  the  remedy,  and  to  God  by  him  *,  and  fo  kindling  the  love  of 
 •God  in  them  by  the  bellows  of  faith  5  and  then  leading  them 
 towards  perfection  in  the  exercifes  of  that  holy  love. 
 
 III.  And  it  will  further  lead  us  to  the  original  of  this 
 Change,  to  confider  on  whom  it  is  thus  wrought.  1.  For  their 
 place  and  time.  2.  Their  quality  in  themfelves.  3.  And  as 
 compared  to  each  other.  4.  And  as  to  their  numbers. 
 
 1 .  r or  time  and  place,  it  is  in  all  ages  iince  Chriit  ftofav 
 nothing  of  the  former  ages  now )  and  in  all  Nations  and 
 Countries  which  have  received  him  and  his  Gofpel,  that 
 Souls  have  been  thus  regenerated  to  God.  If  it  had  been 
 only  a  finatick  rapture  of  brain-lick  men,  it  would  have 
 been  like  the  erfeds  of  the  Herelies  of  the  ValenUmans,  Ba- 
 filidians,  Gnofticl{s,  Montanifts,  &c.  or  of  the  Swenchfeldians, 
 Weigelians,Behmenijh,  Quakers,  and  other  fuch  Enthuliafts, 
 who  make  a  ftir  for  one  Age,  in  lome  one  comer  of  the 
 world,  and  then  go  out  with  a  perpetual  ftiiik.  In  all  Ages 
 and  Countries,  thefe  erleds  of  Chrjltian  Dodrine  are  the  very 
 fame  as  they  were  in  the  rirft  Age,  and  the  mil  Country 
 where  it  was  preached.  Juft  fuch  effeds  as  it  hath  in  one 
 Kingdom  or  Family,  it  hath  in  all  others  who  equally  re- 
 ceive it  j  and  juft  fuch  perfons  as  Chriitianswereinthe  nr/i: 
 Ages  at  Jerusalem,  Rome,  Antioch,Fhilippi,3cc.  fuch  are  they 
 now  in  England,  according  to  their  feveral  degrees  of 
 grace,  (  though  not  in  miracles  and  things  extraordinary  to 
 the  Church.])  The  children  of  no  one  rather  are  fo  like 
 as  all  God's  ft  ndified  children  are  throughout  the  world. 
 
 2.  As  to  their  civil  quality,  it  is  men  of  all  degrees  that  are 
 thus  fandified,  though  feweft  of  the  Princes  and  great  ones 
 of  the  world.  And  as  to  their  moral  qualification,  it  (bmetime 
 fallcth  on  men  prepared  by  a  confidering  fober  temper,  and 
 by  natural  plainnefs  and  honefty  of  hearts  and  fometimes 
 itbefalleth  fuch  as  are  moft  prophane,  and  dfown'd  in  fin, 
 and  never  dreamt  of  fuch  a  change  •,  nay,  purpofely  let  their 
 minds  againft  it :  Thefe  God  doth  often  fuddenly  furprize 
 by  an  over-powering  light,  and  fuitable-conftraining-over- 
 coming  attraction,  andmaketh  them  new  men. 
 
 3.  And  as  to  their  capacities  compared,  there  is  plainly  a 
 diftinguifiing  hand  that  difpofeth  of  the  work.  Sometimes  a 
 perf. cut ing  Saul  is  converted  by  a  voice  from  Heaven,  when 
 
 Pharifeesr 
 
 / 
 
cUmonjirative  Evidence  of  his  I  crity  and  Authority.  285 
 
 Pharilees  that  were  Ids  Persecutors  arc  left  in  their  unre- 
 gencracy.  Sometimes  under  the  fame  Sermon,  one  that  was 
 more  prophage  and  kfs  prepared  is  converted,  when  ano- 
 ther that  was  more  liber  and  better  difpofcd  remainethas 
 he  was  before:  The  husband  and  the  wife,  the  Parents  and 
 the  Children,  Brothers  and  Sitters,  Companions  dnd  FrkndSj 
 are  divided  by  this  work,  and  one  converted  and  the  other 
 not  :  Though  none  is  deprived  of  this  Mercy,  bat  upon  the 
 guilt  of  their  forfeiture,  rtiiitance,  or  contempt  >  yet  is  there 
 plainly  the  efTcdt  ul  fume  ipeual  choice  ot  the  Holy  Spirit, 
 in  taking  out  lomc  of  thefl  that  abufcd  andfoifeitedg 
 and  changing  than  by  an  inluperablc  work. 
 
 4.  And  as  to  the  nmr.b.r^  it  is  mauy  thoufands  that  are 
 thus  renewed,  enow  to  flu w  the  Love  and  Power  of  him 
 that  calleth  them  :  But  yet  the  tar  ftrullcr  part  of  mankind^ 
 to  (hew  his  Dominion,  and  diitinguifhing  will,  who  knowcth 
 the  rcafon  of  all  his  works  :  fof  which  more  anon  J 
 
 IV.  Confide  r  what  Offtfitwn  this  work  of  Grace  doth 
 overcome  :  1.  Within  as.    2.  Without  us. 
 
 1.  Withm  men,  it  hndeth  1.  A  dungeon  of  Ignorance ,  Nullus  fanftus  & 
 b  it  difpclleth  by  it's  heavenly  light.  2.  Abundance  of  JL1"ftus  ca,er  peaa'o  s 
 error  and  prejudice  which  it  unteaeheth  men.  3.  A  ftupid  J^"01,?"  °'110C  d~7 
 hardened  heart,  which  it  fofteneth  ,  and  a  fenfeleis  flcepi-  fafikhVcum  atfcdu 
 nefs  of  Soul,  which  it  overcomtth,  by  awakening  quic-  teneac  fanfticaccm. 
 kenmg  power  :  4.  A  love  to  fin,  which  it  turneth  into  Akgufl.  dedefuu  Ec- 
 hatred  :  5.  An  idolizing  iclf-efteem,  and  lelf-cqnceitednels,  c!cJ-^gm. 
 and  felf-love,  and  felf-willednefs,  which  it  turneth  into  (el£-  Toihegr^ndobenioiy 
 loathing  and  iclf-dtnyall :  not  making  us  loath  our  (elves  °f  tS}e  mM)  tljaL  are 
 as  Natural,  or  as  Renewed,  but  as  corrupt  with  tin,  and  fi^f^Ckivo^ 
 abufcrs  of  Mercys  andfuchasby  wiftall  folly,  have  wrong-  (mT}  ^J0  ^UnriL 
 ed  God,  and  undone  themfelves :  So  that  R(  pentance  ma^eth  bow  few  Phihj  * 
 men  fall  out  with  themfelves,  and  become  as  loathfome  in  hvti  as  thiy  taHgrt^ 
 
 their  own  eyes.     6.  It  flndeth  in  us  an  over-valuing  love  of  yfttb.    [  Nonnc 
 '  d  verendum ,  h  eft  ita 
 
 ui  dicis,  ne  Philofo- 
 phiam  falfa  glo:ia  exorncs  ?  QuoJ  eft  cn!m  majus  argumentuna  nihil  earn  prodcife , 
 quam  quofdam  perfeftos  Philofophos  turpicer  vivere ?  T\tJ-  Nullum  veio  id  cuidem  ar- 
 gumentum  eft :  nam  uc  agri  non  omnes  frugiferi  fum  qui  col'untur ,  fie  animi  nox^ 
 otnnes  cuhi  fruftum  ferunc ;  aco;  uc  agcr  quamvis  fertile  fine  Culcura  fru&uofus  elfe  nor 
 poteft,  fie  fine  doftrina  animus :  ita  eft  utraq;  res  fine  altera  dcbili>.  Cukura  aurcm  ani- 
 mi  x  hilofophia  eft,  qua:  extrahit  vicia  radicitui,  &  prxparat  anjnos-  ad  falus.  accipieadot, 
 iMficul,  2.  r.  ;  52,  253.  l 
 
 Oo  3  this 
 
2.86  Of  the  WITNESS  ofjESVS  CHRIST,  or  the 
 
 .  trris  prefent  World  ,  and  a  foolifh  inordinate  ddire  to  its 
 profits,  dignities,  and  honours-,  which  it  deitroyeth  and 
 t  urneth  into  a  rational  contempt.  7.  It  rindeth  in  us  a  pre- 
 vailing fenfuality  ,  and  an  unreafonable  appetite  and  lufH 
 and  a  Flefh  that  would  bear  down  both  Reafon  and  the 
 Authority  of  God  :  And  this  it  fubdueth,  and  mortiheth  it's 
 inordinate  defires,  and  bringeth  it  under  the  Laws  or* 
 God.  8.  It  rindeth  all  this  radicated  and  confirmed  by 
 Cuftome :  And  overcometh  thofe  fins,  which  a  fmner  hath 
 turned  as  into  his  Nature,  and  hath  lived  in  the  love  and 
 practice  of  all  his  d ayes.  All  this  and  more  oppofition 
 within  us  grace  doth  overcome  in  all  the  fanclified *:  And 
 there  is  not  one  of  all  thefe  if  well  confidered  of,  but  will 
 appear  to  be  of  no  fmall  ftrength,  and  difficulty  to  be  truly 
 conquered. 
 
 2.  And  without  us,  the  holy  Sfirit  overcometh,  1.  World- 
 ly allurements,  2.  Worldly  men,  3.  All  other  aifaults  of 
 Satan. 
 
 1.  While  the  Soul  is  in  flefh,  and  worketh  by  the  means 
 of  the  outward  fenfes,  thefe  prefent  things  will  be  aftrong 
 temptation  to  us :  Profperity  and  plenty,  wealth-  and  ho- 
 nour, eafe  and  pleafure  are  accommodated  to  the  delires  of 
 the  flefh  ^  partly  to  its  natural  appetite,  and  much  more  to 
 it  as  inordinate  by  corruption  :  And  the  flefh  careth  not  for 
 Reafon,  how  much  foever  it  gainfay  :  And  then  all  thefe  en- 
 tiling things,  are  neer  us,  and  ftill  prefent  with  us,  and  be- 
 fore our  eyes  j  when  Heavenly  things  are  all  unfeen  :  And 
 the  fweetnefs  of  honour,  wealth  and  pleafure,  is  known  by 
 feeling,  and  therefore  known  eafily  and  by  all;  when  the 
 goodnefs  of  things  fpiritual  is  known  only  by  Reafon,  aud 
 believing  :  All  which  laid  together  (  with  fad  experience  ) 
 do  fully  fhew,  that  it  muff  ta  a  very  great  work  to  over- 
 come this  World,  and  raife  the  heart  above  it  to  a  better, 
 and  fo  to  fandt ifie  a  foul. 
 
 2.  And  worldly  men  do  rife  up  againit  this  Holy  tvor^  as 
 as  well  as  wTorldly  things  :  Undenyable  experience  affureth 
 us,  that  through  all  the  World,  ungodly  fenfual  men,  have 
 a  marvellous  implacable  hatred  to  Godly nefs  and  true  mor- 
 tification •,  and  will  by  flattery  or  llandcrs,  or  fcorns,  or 
 plots,  or  cruel  violence,"  do  all  that  they  are  able  to  rchTt 
 
 its 
 
dcmonjtrative  evidence  of  his  J  'erity  and  Authority.  187 
 
 >  that  lie  that  will  live  a  holy  temperate  1  fe,  mult  m 
 himfdf  a  (com,  if  not  a  pre)  :  The  foolifliwit  oftheung 
 ly  is  bent,  to  reafon  mui  out  of  Ruth,  Hope,  and  Holinefs, 
 and  to  cavill  againftonr  obedience  to  God,  and  tu  di(grace 
 all  thatcpurfe  oi  life,  whichis  lieceflary  toftlvation.  And 
 iris  a  great  work  to  overcome  all  theft  temptations  ot  the 
 fbolifh  and  furious  World.  Great  1  (ay,  b.caufe  of  the  great, 
 folly  and  corruption  of  uhregenerate  men,  on  whom  it  mull 
 be  wrought  \  though  it  would  be  (mailer  to  a  wife  and  con- 
 fiderate  perfon.  To  be  made  as  an  Owl,  and  hunted  as  a 
 Partridge  or  a  beaft  of  Prey ,  by  thole  that  we  converle 
 with,  when  we  might  have  their  favour  ,  and  friendship, 
 arid  Preferments,  if  we  would  fay  and  do  as  they,  this  is 
 not  eaiie  to  flefh  and  blood :  But  its  eafie  to  the  Spirit  ot 
 God. 
 
 3.  The  Devil  is  fo  notorioufly  an  enemy  to  this  falsify- 
 ing work,  that  it  is  a  ilrong  difcovery  that  Chrift  was  lent 
 from  God  to  do  it.  What  a  ftir  doth  he  fir  ft  make  to 
 keep  out  theGofpd,  that  it  may  not  be  Preached  to  the 
 Nations  of  the  World  ?  And  where  that  will  not  ferve, 
 what  a  ftir  doth  he  make  to  debauch  Chrifts  Mimfters,  and 
 corrupt  them  by  ignorance,  herelie,  error,  ichi(m,  domi- 
 neering pride  ,  fenfuality ,  covetoufnefs ,  flothfulnefs  and 
 Negligence,  that  they  may  do  the  work  of  Chrift  deceitfully, 
 
 they  did  it  not :  Yea,  and  if  it  may  be,  to  win  them  to 
 his  fervice,  to  deftroy  the  Church  by  Oppreflion  or  Divi- 
 lion,  under  pfetenfc  of  ferving  Chrift  ?  And  what  cunning 
 and  mduftry  doth  this  Serpent  ufe,  to  infmuate  into  great 
 
 and  Rulers  of  the  Earth ,  a  prejudice  againft  Chrift 
 and  Godlincfs,  arid  to  make  them  believe,  that  all  that  are 
 fenoufly  Godly  are  their  enemies,  and  are  againft  fome  in- 
 rercft  of  theirs,  that  fo  he  might  take  the  fvvord  which  God 
 hath  put  into  their  hands,  and  turn  it  to  his  own  fervice 
 againft  him  that  gave  it?  How  cunning  and  diligent  is  he 
 to  (educe  men  that  b:gin  tofct  themielves  to  a  Religious 
 Life  Opinions,  or  dividing  Sects,  or  fcan- 
 dalous  unjuftiriabk  practice,  that  thereby  he  may  triumph 
 \  and  have  fomethiug  to  fey  againft  Religion,' 
 from  ts  of  men,  when  he  hath  nothing  to  fay  againft 
 
 it  j^ftiy  trom  it   (elf?  and  that  he  may  have  fomethiug  to 
 
 fay 
 
28§  Of  the  WIT  NESS  of  $ES  VS  CHRIST,  Sec. 
 
 fay  to  thofe  Rulers  and  People ,   with    whom  he  would 
 tain  make  Religion    odious  \      How    cunningly  doth    he 
 engage  ungodly    men  ,    to    be    his    Servants  in  (educing 
 others,  and  making  them  fuch  as  they  are  themfelves,  and 
 in  (landing  up  for  tin  and  darknefs  againft  the  light  and  life 
 of  Faith  ?    So  that  ungodly  men  are  but  the  Souldiers  and 
 Preachers  of  the  Devil,  in  all  parts  employed  to  fight  againlt 
 God,  and  draw  men  from  holinefs  and  juftice,  and  tempe- 
 rance, to  (in,  and  to  damnation  :  So  that  it  is  a  very  difcern- 
 able  thing,  that  Satan  is  the  Head  of  one  party  in  the  World, 
 as  the   DJlroying  Prince   of  Darknefs  and   deceit  •,     and 
 that  Chrift  is  the  Head  of  the  other  party  ^  as  the   Prince 
 of  light,  and  truth,  and  holinefs  :    And  that  there  is  a  con- 
 tinued war  or  opposition,  between  thefe   two   Kingdoms 
 or  Armies,  in  all  parts  and  ages  of  the  World  fof  which  I 
 have  fullyer  treated  in  another  Eook  *  )  If  any  fhall  fay, 
 *  rreatlfe  aemfl  lflfi-  ^ow  know  you  that  all  this  is  the  work  of  Satan?  I  (hall 
 4flti//jP-Mt£.  have  fitter  occalion  to  anfvver  that  anon:  I  fhall  now  fay 
 
 but  this,  that  the  nature  of  the  work,  the  tendency  of  it,  the 
 irrationally  erroneous,  or  brutifh  tyrannical  manner  of  doing 
 it,  the  internal  importunity  and  manner  of  h:s  fuggeiiions, 
 and  the  effefts  of  all,  and  the  contrariety  of  it  to  God  and 
 Man,  will  loon  (hew  a  coniiderateman  the  author.  (Though 
 more  fhall  be  anon  added. ) 
 
 V4  All  this  aforegoing  will  (hew  a  reafonable  man,  that 
 the  Spirits  Regenerating  work  is  fuch,  as  is  a  full  atteftation 
 of  God  to  that  Dodrme,  by  which  it  is  effeded.     And  if 
 any  now  fay,  How  prove  you,  that  all  this  is  to  be  afcribed 
 to  Jefus  Chrift ■,  any  more  than  to  Socrates  or  to  Seneca,  or 
 Cicero :  I  anfvver  :    i.  So  much  truth  of  a  facred  tendency, 
 as  Flato,  or  Fythagoras ,  or  Socrates ,  or  any  Philofopher 
 taught,  might  do  lome  good,  and  work  fbme  reformation, 
 according  to  its  quality  and  degree  :  But  as  it  was  a  lame 
 imperfedtdodrrine  which  they  taught,  fo  was  it  a  very  lame 
 imperfect  reformation  which  they  wrought,  unlike  the  ef- 
 fects of  the  Dodtrine  and  Spirit  of  Jefus  Chrift  ;  I  need  to 
 fay  no  more  of  this,  than  to  defire  any  man  to  make  an  im- 
 partial and  judicious  companion  between  them.     And,  be- 
 tides much  more,  he  (hall  quickly  finde  thefe  differences  fol- 
 lowing:    I,  That  the- Philosophers  Difciples  had  a   very 
 
 poor, 
 
Of  the  InJHJjltk/iij  of  phjlofvphy.  r%j 
 
 ,  aark,  difordered  knowledge  oi  Cod,  in  con  i  D'fcrence  between tk$ 
 
 rf  thcChr.ftians:  and   that  mixt   with  odious  fopperies,  "^  i!*foh> 
 
 either  blafphcmous  oj   idolatrous.    2.  The    Philosophers         ;/,/ *H 
 (pake  of  Gad,  and  the  Lire  10  come  almoft  a!  •  no- 
 
 illy ,  as  they  did  oCLogick  or  Phyficksi  and  very  few 
 of  them  Fraciicjly,  as  a  thing  1  rujior  mjjery 
 
 was  fo  much  concerned  in.     3.  The)  (pake  very  jejunely  and 
 dryly  about  a  holy  ir.:te  and  couiL  of  life,  and  the  duty  or* 
 Man-  to  God,  m    rclignation,  devotedneis,  obedience  and 
 love.    4.  They  laid  little  comparatively  to  the  true  humbling 
 of  a  Soul,  nor  in  the  juit  difcovcry  of  the  evil  of  fin,  nor  for 
 iclt-denyall.     5.  They  gave  too  great  countenance  to  Pride, 
 and  Worldlinefs,  and  pleating  thelenfes  byexceft.     6.  The  scwefthe  AriMtfttf 
 Dodrme  of  true  Love  to  one  another,  is  taught  by  them  the  Philofopbers,  woe 
 exceeding  Lamely  and  detedively  :    7.  Revenge  js  too  much  f°{  &  community  of 
 indulged  by  them,  and  loving  our  Enemies,  and  forgiving  H'!v"  >  L.acrt'"s/fw* 
 
 &  }  111  i  P,-r  1      °f  the  Stoic  is  CinZe- 
 
 great  wrongs,  was  little  known,  or  taught,  or  practiied  :  n0ncli.6  p  442  ) 
 
 8.  They  were  io  pitifully  unacquainted  with  the  certainty  Placet  item  illis  uxo- 
 and  bleifednefs  of  the  Life  to  come,  that  they  fay  nothing  res  quoqj  communes 
 of  it,  that  is  ever  likely  to  make  any  considerable  number  cfre  °porterc  apud  fa- 
 fo  their  hearts  on  Heaven ,  and  to  live  a  heavenly  Life.  BS&2?!j5 
 
 9.  They  were  fo  unacquainted  with  the  nature  and  will  of  fib/  prior  occurric , 
 God,  that  they  taught  and  ufed  fuch  a  manner  of  Worfhip  uc  a»t  Zeno  in  Rep. 
 as  tended  rather  to  delude  and  corrupt  men,  than  to  fancti-  &  chryfippusdeRcp. 
 he  them  :  10.  They  medled  fo  little  with  the  inward  fins  ioTpi*™  hu^ 
 and  duties  of  the  heart,  efpecially  about  the  holy  Love  of  rei  autoribus.  iria: 
 God  =>  and  their  goodnefs  was  Co  much  in  outward  ads,  biindntft  and  impim* 
 and  in  meer  refped  to  men  ,  that  they  were  not  like  to  fandi-  £  '$?*$  *{***  ™* 
 fie  the  Soul,  or  make  the  Man  good,  that  his  aaions  might  in  }lf0Pini9/i? 
 
 be  good  ■■)  but  only  to  polifh  men  for  Civil  Societies  •■>  with 
 the  addition  of  a  little  Varnifh  or  Supermtionand  Hypocrific. 
 
 1 1.  Their  very  ftyle  is  either  fuitable  to  dead  fpeculation, 
 as  a  Lcdure  of  Metaphy  ticks;,  or  Height  and  dull,  and  un- 
 like to  b:  erfedual  to  convert   and    (anditie  mens  Souls  : 
 
 12.  Almoft  all  is  done  in  fuch  a  difputing  fophiftical  vvay, 
 and  cloggM  with  io  many  obfeurities,  uncertainties,  andfdf. 
 contradidions ,  and  mixt  in  heaps  of  Phyfical  and  Logical 
 Subtilties,  that  they  were  unfit  for  the  common  peoples  be-, 
 neht,  and  could  tend  but  to  the  benefit' of  a  few.  13.  Ex- 
 perience taught,  and  (till  teacheth  the  World,  that  Holy 
 
 P  p  Souls 
 
2pO  Of  the  WITNESS  ofjESVS  CHRIST,  or  the 
 
 Souls  and    Lives,  that   were  fincerdy  fct  upon  God  and 
 Heaven ,  were  itr angers  amongft  the  D;fciples  of  the  Phi- 
 
 •  lofophers,  and  other  Heathens :  Or  if  it  be  thought  that  theie 
 were  fome  fuch  among  them,  certainly,  they  were  very  tew, 
 in  comparifon  of  true  Chriitians,  and  t hole  few  very  dark, 
 and  difeafed  and  defective  :  with  us,  a  Childe  at  ten  years  old 
 will  know  more  of  God,  and  (hew  more  true  piety,  than 
 did  any  of  their  Philofophers  >  with  us  poor  women,  and 
 labouring  perfons,  do  live  in  that  holinefs,  and  heavenlincfs 
 of  minde  and  convex  fation,  which  the  Wifdc  of  the  Philofo- 
 phers never  did  attain.  I  fpake  of  this  before  ,  but  here 
 alfo  thought  meet,  to  (hewy&u  the  difference  between  the 
 erred:  of  Chnfts  doctrine  and  the  Philofophers. 
 
 2.  And  that  all  this  is  juftly  to  be  imputed  to  Chrift  him- 
 felf,  I  (hall  now  prove,  i.  He  gave  them  a  perfect  pattern 
 for  his  holy,  obedient,  heavenly  Life,  in  his  own  peribn  and 
 his  conversion  here  on  Earth.  2.  His  Doctrine  and  Law 
 requireth  all  this  holinefs  which  I  defcribed  to  you  :  You 
 finde  the  Prefcript  in  his  Word,  of  which  the  holy  Souls 
 and  Lives  of  men  are  but  a  tranfeript.  3.  All  his  Inftitu- 
 tions  and  Ordinanees  are  but  means  and  helps  to  this.  4.  He 
 hath  made  it  the  condition  of  mans  Salvation  to  be  thus 
 holy,  in  fincerity,  and  to  defire  and  feek^  after  perfection  in 
 i,t :  He  taketh  no  other  for  true  Chriitians  indeed,  nor  will 
 fave  any  other  at  the  lalt.  5.  All  his  comforting  Promifes  of 
 mercy  and  defence  are  made  only  to  fuch.  6.  He  hath 
 made  it  the  Office  of  his  Miniiters  through  the  World  , 
 to  perfwade  and  draw  men  to  this  Holinefs :  And  if 
 you  hear  the  Sermons ,  and  read  the  Books  which  any 
 faithfull  Minifter  of  Chriit  doth  preach  or  write,  you  will 
 foon  fee  that  this  is  the  bufinefs  of  them  all:  And  you  may 
 (bon  perceive,  that  thefe  Minifters  have  another  kindc  of 
 preaching  and  writing  than  the  Philofophers  had  j  more 
 clear ,  more  congruous ,  more  fpiritual ,  more  powerful! , 
 and  likely  to  win  men  to  Holinefs  and  Heavenlinefs :  When 
 our  Divines  and  their  Philofophers  are  compared ,  as  to 
 their  promoting  of  true  Holinefs,  verily,  the  latter  Cetm  to 
 be  but  as  Glow-worms,  and  the  former  to  be  the  Candles 
 for  the  Family  of  God  :  And  yet  I  truly  value  the  wifdom 
 and  virtue  which  I  finde  in  a  Flato,  a  Seneca^  a  Cicero,  an 
 
 Anto- 
 
dt'MOffJir -ative  evidence  of  his  I  'erity  and  Authority.  2  9 1 
 
 Antonme^  or  any  of  them.    If  you  (ay,  our  advantage  isbe- 
 ;  l  coming  after  all,  \\c  have  the  help?;  of  all,  even  of 
 thotl  Philofophers.     I  anfwer,  mark  in  our  Books  and  Ser- 
 mons whether  it  be  any  thing  but  Chriitianity  which  we 
 preach  ?    It  is  from  Chnft  and  Scripture,  that  we  fetch  our 
 Doctrine,  and  not  from  the  Pinlufophers:    we  u(e    their 
 helps  in  Logick,  Phyficks, &c.    But  that's  nothing  to  our 
 Doctrine  :    He  that  taught  me  to  (peak  Englifh,   did  not 
 teach  me  the  Do&rine  which  I  preach  in  Enghfh  :•  And  he 
 that  teacheth  me  to  u(e  the  Inftrumcnts  of  Logick,  doth 
 not  teach  arc  the  do&rinc  about  which  I  ufe  them.     And 
 why  did  not  thole  Philofophers  by  all  their  art,  attain  to  that 
 skill  111  this  Sacred  work,  as  the  Minifters  of  Chrift  do,  when 
 had  as  much  or  more  of  the  Arts  than  we  }  I  read  indeed 
 oi  many  good  Orations  then  ufed  i  even  in  thofe  of  me  Em- 
 perour  Julian^  there  is  much  good  ^  and  in  Antomne,  Ar- 
 ri.w,  Efi&ctM)  Flutarch,  more;     And  I  read  of  much  ta- 
 king-Oratory of  the  Bonzti  in  Japan,  &c.   But  compared 
 to  the  endeavours  of  Chnftian  Divines,  they  are  poor,  pe- 
 dantick,  barren  things,  and  little  fpirks>  and  the  fuccefs  oi 
 them  is  but  anfwcrable.     7.  Chnft  did  before  hand  promife 
 to  fend  his  Spirit  into  mens  Souls,  to  do  all  this  work  upon 
 all  his  Chofui.  And  as  he  promifed,  juft  Co  he  doth.     8.  And 
 we  finde  by  experience,  that  it  is  the  preaching  of  Chrifts 
 dottrine  by  which  the  work  is  done:  It  is  by  the  reading 
 of  the  facred  Scripture,  or  hearing  the  Doctrine  of  it  open- 
 ed and  applyed  to  us,  that  Souls  are  thus  changed,  as  is  be- 
 fore deicribed  :  And  if  it  be  by  the  medicines  which  he  fend- 
 eth  us  himiclf,  by  the  hands  of  his  own  Servants,  that  wc 
 are  healed,  we  need  not  doubt  whether  it  be  he  that  healed 
 us.     His  Doctrine  doth  it  as  the  inftrumental  Caufe  •,  for  we 
 finde  it  adapted  thereunto,  and  we  finde  nothing  done  upon 
 us  bat  by  that  Dodtrine  i  nor  any  remaining  cfTed  but  what 
 is  the  impreli'on  of  it :  But  his  Spirit  inwardly  reneweth 
 us  as    the  Principal  cavje ,  and  worketh  with  and  by  the 
 Word  :  For  we  finde  that  the  Word  doth  not  work  upon 
 all  >  nor  upon  all  alike,  that  are  alike  prepared :  But  we 
 eafily  perceive  a  voluntary  diftinguifhing  choice  in  the  ope- 
 ration.    And  we  finde  a  power  more  than  can  be  in  the 
 words  alone ,  in  the  effecT:  upon  our  felves.    The  heart  is 
 
 Pp  2  like 
 
2  $2  Of  the  WITNESS  of  JESVS  CHRIST,  or  the 
 
 like  the  Wax  ,  and  the  Word  like  the  Seal,  and  the  Spirit 
 like  the  hand  that  itrongly  applyeth  it :  We  fed  upon  our 
 hearts,  that  ("though  nothing  is  done  without  the  Seal,  yet) 
 a  greater  force  doth  make  the  impreflion  than  the  weight 
 of  the  Seal  alone  could  caufe. 
 
 By  this  time  it  is  evident,  that  this  work  of  San&ification 
 is  the  atteftation  of  God  by  which  he  publickly  owneth  the 
 Gofpel ,  and  declareth  to  the  World,  that  Chrift  is  the  Sa- 
 viour, and  his  Word  is  true:  For  i.  It  is  certain  that  this 
 work  of  Renovation  is  the  work  of  God  :  For  i.  It  is  his 
 Image  on  the  Soul:  It  is  the  life  of  the  Soul  as  flowing  from 
 his  Holy  Life  :  wherein  are  contained  the  Trinity  of  Per- 
 fections :  It  is  the  Tower  of  the  Soul,  by  which  it  can  over- 
 come the  Flefh,  the  World  and  the  Devil^  which  without 
 it  none  is  able  to  do  :  It  is  the  Wifdom  of  the  Soul,  produ- 
 ced by  his  Light  and  Wtfdom  \  by  which  we  know  the  diffe- 
 rence between  Good  and  Evil,  and  our  Reafon  is  reftored 
 to  its  dominion  over  flefhly  fenfe  :  It  is  the  Goodnefs  of 
 the  Soul,  by  which  it  is  made  fuitable  to  the  Eternal  Good  * 
 and  fit  to  know  him,  love  him,  praifehim,  ferve  him,  and 
 enjoy  him  :  And  therefore  nothing  lower  than  his  Goodnefs 
 can  be  its  principal  Caufe. 
 
 2.  It  fubferveth  the  Intereft  of  God  in  the  World :  And 
 recovereth  the  apoftate  Soul  to  himfelf :  It  diipofeth  it  to 
 honour  him,  love  him  and  obey  him  :  It  delivereth  up  the 
 whole  man  to  him  as  his  own  :  It  cafkth  down  all  that  re- 
 b:lleth  againft  him  :  It  cafteth  £>ut  all  which  was  preferred 
 before  him  :  It  rejedreth  all  which  ftandeth  up  againft  him, 
 and  would  fed uce  and  tempt  us  from  him :  And  therefore 
 it  is  certainly  his  work. 
 
 3.  Whofe  elfe  mould  it  bs  ?  WTould  Satan  or  any  evil 
 caufe  produce  Co  excellent  an  erfed:  ?  would  the  worfi  of 
 beings  do  the  beft  oCrvorlq?  (  It  is  the  beft  that  is  done  in 
 this  lower  world  )  Wrould  any  enemy  of  God  fo  much  ho- 
 nour him,  and  promote  feis  intereft,  and  reftore  him  his 
 own?  would  any  enemy  of  mankind  thus  advance  us,  and 
 bring  us  up  to  a  life  of  the  higheft  honour  and  delights,that  we 
 are  capable  of  on  earth,and  give  us  the  hopes  of  life  eternal  ? 
 
 '  And  if  any  good  Angel,  or  other  Caufe,  fhould  doit,  all 
 reafon  willconfels,  that  they  doit  but  as  the  MefTengersor 
 
 lnftru- 
 
demonjirativc  Evidence  of  bit  I  crity  and  Authority. 
 
 Initruments  of  God,  and  as  (ccondcaufcs,  and  not  as  the 
 Hut  Caufe :  for  othcrwiHt  wcfhould  makcthem  gods.    F<  . 
 
 my  own  parr,  my  Soul  perceiveth,  that  it  is  God  himfclf 
 that  hath  imprinted  this  hjs Image  on  me,' and  hath  hereby, 
 as  it  were,  written  upon  me  Ins  Name  and  Mark,  even 
 HOLINESS  10  THE  LORD;  and  I  b.ar  about  me  con- 
 tinually a  Witnefs  of  Kbmfelf,  InsSon,  and  holy  Spirit,  a 
 Witneis  within  me,  which  is  the  Seal  of  God,  and  the  pledge 
 ot  his  love,  and  the  earned  of  my  heavenly  inheritance. 
 
 And  if  oujr  Sandtificatiorfte  thus  of  GOD,  it  is  certainly 
 his  atteftation  to  the  truth  ofChnlr,  and  to  his  Goipcl :  for, 
 i.  No  man  that  knoweth  the  per  ted  ions  of  God,  will  ever 
 believe,  that  he  would  blefs  a  deceiver,  and  a  lie,  to  be  the 
 means  of  the  molt  holy  and  excellent  work  that  ever  was 
 done  in  the  world.  It  Chriit  were  a  Deceiver,  his  crime  x 
 wrould  be  lb  execrable,  as  would  engage  the  Jumcc  of  God 
 agamli  him,  as  he  is  the  righteous  Govcrnour  of  the  world  : 
 And  therefore  he  would  not  fo  highly  honour  him,  to  be 
 his  chkleft  instrument  for  the  worlds  Renovation.  He  is  not 
 iwptcnt  to  need  fuch  inftrumcnts  =,  he  is  not  ignorant,  that  he 
 mould  fo  miftake  in  the  choice  of  initruments  j  he  is  not 
 bad,  that  he  (hould  love  and  uie  fuch  Initruments,  and  com- 
 ply with  their  deceits.  Thefe  things  are  all  fo  clear  and  fure, 
 that  I  cannot  doubt  ofthem. 
 
 2.  No  man  that  knoweth  the  ntercifulnefs  of  God,  and  the 
 :e  of  his  Government  can  believe,  that  he   would  give 
 
 up  Mankind  fu  remedilefly  to  fedudtion-,  yea,  and  be  the 
 principal  caufer  of  it  himielf.  For  it  bdides  Profhecie,  and  a 
 holy  Doctrine,  2nd  a.  multitude  of  famous  Miracles,  a  Deceiver 
 might  alfo  be  the  great  Kenewer  and  Santiifier  of  the  world, 
 to  bring  man  back  to  the  obedience  of  God,  and  to  repair  his 
 Image  on  Mankind  5  what  podibility  were  there  of  our  di(- 
 covery  cf  that  deceit  ?  Or  rather  fhould  we  not  fay,  he 
 were  a  bleffedVeccivtr,  that  had  deceived  us  from  our  fin 
 and  mifery,  and  brought  back  our  ftraying  fouls  to  God  } 
 
 3.  Nay,  whenChrift  fore-told  men,  that  he  would  fend 
 his  Spirit  to  do  all  this  work,  and  would  renew  men  for 
 eternal  life,  and  thus  be  with  us  to  the  end  of  the  worlds 
 and  when  I  ice  all  this  done,  I  muft  needs  believe,  that  he 
 that  can  fend  down  a  Sanc&ying  Sprit ,  a  Sprit  of  Life,  a 
 
 P  p    3  Sprit 
 
:  (  j  Of  the  JVUKESS  ofjESVS  CHRIST,  or  the 
 
 Spirit  ofToiver,  Light  and  Love y  to  make  his  Doctrine  in  the 
 months  of  his  Miniiiers  effectual  to  mens  Regeneration  and 
 San&ification,  is  no  lefs  himfelf  than  God,  or  certainly  no 
 lefs  than  his  certain  Adminiitrator. 
 
 4.  What  need  I  more  to  prove  the  Caufe  than  the  adequate 
 effeft}  When  I  find  thatChfift  doth  actually  faveme,  (hall 
 I  queftion  whether  hebewv  Saviour  }  When  I  find  that  he 
 la  vet  h  thoufands  about  me,  and  oifereth  the  (a  me  to  others, 
 (hall  I  doubt  whether  he  be  the  Saviour  of  the  world  ?  Sure 
 he  that  healeth  us  all,  and  that  fo^vonderfully  and  (o  cheap- 
 ly, may  well  be  called  our  fhyfiriau.  If  he  had  promftd 
 only  to  favi  us,  I  might  have  doubted  whether  he  would 
 perform  it,  and  coafequently  whether  he  be  indeed  the  Sa- 
 viour. But  when  heperformetb  it  on  myfd^  and  perfonueth 
 it  on  thou  (and  s  round  about  me,  to  doubt  yet  whether  he 
 be  the  SuiioiY,  when  he  aCwally  fuvctb  us,  is  to  be  ignorant 
 hi  ckfpite  of  Reaion  and  Experience.  I  conclude  therefore 
 that  the  Spirit ■  of  Sana  1  fie  at  ion  is  the  infaliihlVitnefl  of  the 
 Verity  of  the  Gofiel,  and  thtVeracity  of  Jelus  Chrift. 
 
 5.  And  I  entreat  all  that  reacT this,  further  to  obfrrve,  the 
 great  ufc  and  advantage  of  this  teftimony  above  others :  in 
 thai  \t  is  continued  from  Generation  to  Generation,  and  not 
 as  the  gift  and  teftimony  ofM?r*c/#,  which  continued  plen- 
 tifully but  one  A:e,  and  with  diminution  fomevvhat  after: 
 this  is  ChrilVs  witnefs  to  the  end  of  the  world,  in  every 
 Country,  and  to  every  Soul:  yea,  and  continually  dwelling 
 in  them  :  Forif  any  wan  have  not  the  Spirit  of  Chrij},  he  is 
 none  of  his,  Horn.  8.  9.  He  that  is  not  able  to  examine  the 
 Hiirory  which  reporteth  the  Miracles  to  him,  may  be  able 
 to  find  upon  his  Soul  the  Image  of  God  imprinted  by  the 
 Gofpel,  and  to  know  that  the  Gofpel  hath  that  Image  in  it 
 (elf  which  it  imprinteth  upon  others  •,  and  that  it  cometh 
 from  God,  which  leadeth  men  Co  directly  unto  God  j  and 
 that  it  is  certainly  his  own  means  which  he  bleiTeth  to  fo 
 great  and  excellent  ends.    . 
 
 6.  Note  alio,  that  part  of  the  work  of  the  Spirit  of  God 
 in  fucceedmg  the  Doctrine  of  Jefus  Chrift,  doth  confift  in 
 the  effectual  production  of  Faith  it  felf:  for  though  the  work 
 be  wrought  by  the  Reafons  of  the  Gofpel,  and  the  Evidences 
 of  Truth*  yet  isitalfo  wrought  by  the  Spirit  of  God,  con- 
 curring 
 
dcmopjlrative  l  z; 
 
 with  that  evidence,  and   is  .        .  ,r, 
 
 ting  the  flii$gi(hfaculi 
 ting  the  undei  (landing,  andfii  :  will' to  i 
 
 truth:  for  the d-fficulties  ar^  1  md  the  tempta* 
 
 to.  unbelief fo  fubtil  a»<]  violent,  and  our  own  indfffcfedmfi 
 
 gh  corruption,  the  grtatcit  impediment  of  all*  that 
 the  bare  Word  alone  would  not  product  a  belkJF  of  that 
 lively  vigorous  nature,  as  isiieceflary  to  ite  noble  effects  and 
 ends,  without  the  internal  co-operation  of  the  Spine. 
 that  Chrift  dbthnot  only  teach  us  the  Cbrilian  fytitb  and 
 RcligiWj  but  doth gh/f  it  us,  andw  rsjt  i.i  »fby  his  .9] 
 Andhe  that  can  <fo/*,  do:.  ;  the  Divi       -  itjon 
 
 ofhis  Doihine,  without  which,  h<.  could  not  have  thS  com- 
 mand of  mens  Souls. 
 
 7.  Note  alio,  that  the  Gofptl  propoieth  to  the  Soul  of 
 man  Loth  "truth  tndGoodntfs :  and  the/truth  is  in  order  to 
 the  (AW,  and  fubfervient  to  it:    That  Ctrifi  is  indeed  the 
 
 ur%  and  his  Word  infallibly  true,  is  believed^  that  we 
 maybe  made  partakers  ot  Lis  Salvation,  and  of  the  Grace 
 and  Glory  promifed.  And  when  the  Spirit  by  the  Gofpel  hath 
 regenerated  and  renewed  any  Soul,  he  hath  given  him  part 
 of  that  grace  in  poifellion,  and  hath  procrcaiei  in  him  the 
 hahituallove  of  God,  and  oibolimfi,  with  a  love  to  that  Savi- 
 our and  holy  Word  which  brought  him  to  it.  So  that  this 
 Love  is  now  become  as  a  new  Nature  to  the  Soul :  and  this 
 being  done,  the  Soul  cleaveth  now  as  faft  toChnd  and  the 
 Gofpel  by  Lot;.*,  as  by  Belkf :  not  that  love  btcometh  an  ir- 
 rational caullels  love,  nor  continueth  without  the  conti- 
 nuance of  Belief,  or  Belief  without  the  Rcalbns  and  Evidc 
 of  Verity  and  Credibility.  Bat  Love  now  by  concurrence 
 greatly  atliltcth  Faith  it  Celt]  and  is  the  faikr  hold  of  the 
 two  :  fo  that  the  Soul  that  is  very  weak  in  its  KeafoniHg  fa- 
 culty, and  may  oft  lole  the  light  ofthefe  Evidences  of  truth, 
 which  it  did  once  perceive,  may  itill  hold  fail  by  this  holy 
 Love.  As  the  man  that  by  reaibning  hath  been  convinced 
 that  hony  is  fweet,  will  eafilier  change  his  mind  than  he 
 that  hath  tafted  it  ^  Co  Love  is  the  Souls  tajte,  which  caufeth 
 its  faftcft  adheience  to  God  and  to  the  Getpcl.  If  a  caviller 
 difpute  with  a  loving  child,  or  parent,  or  friend,  to  alienate 
 their  hearts  from  one  another,  and  would  perfvvade  them 
 
 that 
 
:95  Of  the  WITNESS  of  $ESVS  CHRIST,  or  the 
 
 that  it  is  butdiircrribledlovethatisprofelTcdtothcm  by  their 
 relations  and  friendb  *,  Love  will  do  more  here  to  hinder  the 
 belief  of  fuch  a  ilander  ,  than  Reafon  alone  can  do :  and 
 where  Reafon  is  not  ftrong  enough  to  aiifwcr  all  that  the 
 caviller  can  fay,  yet  Love  may  be  flrong  enough  to  re- 
 ject it. 
 
 And  here  I  muftobfervehow  oft  I  have  noted  the  great 
 mercy  of  God,  to  abundance  of  poor  people,  whofe  rca  foiling 
 faculty  would  have  failed  them  in  temptations  to  Atheilm 
 and  Infidelity,  if  they  had  not  had  a   ftronger  hold  than 
 that,  and  their  Faith  had  not  been  radicated  in  the  Wit  by 
 Love :  I  have  known  a  great  number  of  women  who  never 
 read  a  Treat  ife  that  pleaded  the  Caufeof  the  Chriftian  Re- 
 ligion, nor  were  able  to  anfwer  a  crafty  Infidel,  that  yet  in 
 the  very  decaying  time  of  Nature,    at   fourfcore  years  of 
 age  and  upward,  have  lived  in  that  ftnfe  oi  the  Love  of  God, 
 and  in  fuch  Love  to  him  and  to  rheir  Saviour,  as  that  they 
 have  longed  to  die,  and  be  wkh  Chrift,  and  lived  in  all  hu- 
 mility, charity,  and  piety,  fuch  blamekfs,  exemplary,  hea- 
 venly Lives,  in'the  joyfull  expectation  of  their  Change,  as 
 hath  fhewed  the  firmnefs  of  their  Faith  ;  and  the  Love  and 
 Experience  which  was  in  them,  would  have  rejected  a  tem- 
 ptation to  Atheifm  and  Unbelief,  more  effe. dually  than  the 
 itrongeit  Reafon  alone  could  ever  do.    Yet  none  have  caufe 
 to.  reproach  fuch,  and  fay,    Their  Wills  lead  their  Vnder- 
 Standings,  and  they  cuftomarily  and  obltinately  believe  they 
 know  not  why  :  for  they  have  known  fufficient  reafon  to 
 believe,  and  their  underirandings  have  been  illuminated  to 
 lee  the  truth  of  true  Religion  ;  and  it  was  this  knowledge  of 
 Faith  which  bred  their  Love  and  Experience :   but  when 
 that  is  done,  as  Love  is  the  more  noble  and  perfect  operation 
 of  the  Soul  ("  having  the  moft  excellent  object )  fo  it  will  act 
 more  powerfully  and  prevailingly,   and  hath  the  ftrongeit 
 hold:  Nor  are  all  rhey   without  Light  and  Reafon  for  their 
 belief,  who  cannot  form  it  into  arguments,  and  anfwer  all 
 that  is  faid  aga  lift  it. 
 
 Obj.Bit  r,n<y  not  all  this  which  you  call  Regeneration,  and 
 the  Image  of  God,  be  the  weir  power  offantafie,  and  cfecation  f 
 and  may  not  all  theft  people  jorce  thcmfelves ,  like  melancholy 
 pcrfons,  to  conceit  that  they  have  that  which  indeed  they  have 
 not  ?  Anfo.  i. 
 
demohjfrativc  cvi.lcncc  ofhk  Verity  and  Authority.  igj 
 
 Anfrv.  i.  They  arc  not  mclancholly  perfons  that  H\ka\  I  plead  for  no  fupirt  x 
 o£  but  thofc  that  are  as  capable  as  any  others  to  know  their  $*****  VMt}H  w,'Jt 
 own  minds,  and  what  is  upon  their  own  hearts.  2.  It  is  not  rcan  i»  Cic  defin. 
 one  or  two,  but  millions.  3.  Nature  hath  given  man  fo  1.  i.p.87.  tk.t  Su- 
 great  acquaintance  with  himtelr,  by  a  power  of  perceiving  perftitionc  qUi  jm. 
 his  own  operations,  that  his  own  cogitations  and  dclircsare  b!j.tus  cftj  quietus 
 the  firjt  thing  that  naturally  he  can  know  :  and  therefore  it  \H\  Ti^ttbe\ui- 
 Ik  cannot  know  them,  he  can  know  nothing.  If  I  cannot  ttnefi  -which  imoxica* 
 know  what  I  think,  and  what  I  love  and  hate,  lean  know  tjs*y  mdtefs,  or  /£- 
 nothing  at  all.  4.  That  they  are  really  winded  and  off.fcdzs  n$'Ancc  °f  danger  do.k 
 they  (I'tin,  and  have  in  them  that  love  toGod,  and  Heaven,  ">w/',f# 
 andHohncfs  which  they  profefs,  they  (hew  to  all  the  world  fboiitb  t]jmys  mcft 
 by  the  etfedts :  I.  In  that  it  ruleth  the  main  couxfe  of  their  difference,  a?id" though 
 lives,  and  difpoilth  of  them  in  the  woild.  2.  In  that  thefe  prejudice,  and  facliona 
 apprchenfiohs  and  atfldions  over-rule  all  their  -worldly  ^Weinterefloftbeii 
 rlelhly  mtcrert,  and  caufe  them  to  deny  the  pleafurcs  of  the  *£$  %$r-™b* 
 fkh\  and  the  profits  and  honours  of  the  world.  3.  In  that  finder  and  rail  at  all 
 they  are  coniiant  in  it  to  the  death,  and  have  no  other  mind  that  are  againft  their 
 in  their  dittrefs  j  when  as  Seneca  faith,  Nothing  feigned  isof-f1^  *nd  mm<i>  >rt 
 long  continuance,  forallforc'd  things  arc  bending  back  to  Z^JhoffeZ', 
 their  natural  ftate.  4.  In  that  they  will  lay  down  their  lives,  perfons  to  be  found, 
 and  forfake  all  the  world,  for  the  hopes  which  faith  in  Chrift  though  fuch  as  the 
 begettethinthem.  worldly  fort  do  vili  fie: 
 
 And  if  the  objectors  mean,  that  all  this  is  true,  and  yet  it  £%?$'*£ FT 
 
 111-  la  1        l        »  r     1  •  /»   j  J  or  Maty,    UoU/ie/f9 
 
 is  but  upon  delulionor  miitake  that  they  raile  thefe  hopes,  Love  and  Tencc,  (of 
 and  rai(e  thefe  arfe&ions^  Ianfwcr,  This  is  the  thing  that  I  which  more     after.  J 
 am  difproving  :    1.  The  love  of  God,  and  a  holy  mind  and  !*c?d  the  writings  of 
 life,  is  not  a  dream  of  the  Soul,  or  a  dehration  :  I  have  proved  ™^//l^f 
 from  Natural  reafon  in  the  hrft  Bock,  that  it  is  the  end,  and  Gerardus    Zutphan^ 
 ufe,  and  perfection  of  man's  faculties  :  that  if  God  be  God,  enf .  dc  Reformaciow 
 and  man  be  man,  we  are  to  love  him   above  all,  and  to  interior],  &  de   f>- 
 obey  him  as  ourabfolute  Sovereign,  and  to  live  as  devoted  ^^^^^ 
 to  him,  and  to  delight  in  his  love.      Man  were  more  ig-  fee  a  fptculum  oj 
 noble   or    miferable   than  a  bcaft ,    if  this    were   not   his  #*dofpurUj  tfouuhe 
 work-     And  is  that  a  dream  or  a  delufion,  which  cauieth  a  Thilofopbcs        hdd 
 man  to  live  as  a  man  }  to  the  ends  that  he  was  made  for  ?  '*  -  • 
 and  according  to  the  nature  and  ufe  dt  his  reaion  and  all  his 
 faculties  >    2.  While  the  proofs  of  the  excellency  and  necellity 
 of  a  holy  life  are  fo  fully  before  laid  down,  from  natural  and 
 fupernatural  revelation,  theObje&ordoth  but  refufe  to  fee 
 
 CLq  m 
 
293  Of  the  WITNESS  of  fESVS  CHRIST,  or  the 
 
 in  the  open  light,  when  he  fatisfieth  himfelfwith  a  bare  af- 
 fertion,  that  all  this  is  no  fufrkient  ground  for  a  holy  life, 
 but  that  it  is  taken  up  upon  miftake.  3.  All  the  world  is 
 convinced  at  one  time  or  other,  that  on  the  contrary  it  is 
 the  unholy,  flejhly,  worldly  life,  which  is  the  dream  and  dotage, 
 and  is  caufed  by  the  groffcft  error  and  deceit. 
 
 Object.  But  how  JhaU  I  tyiow  that  there  is  indeed  fuch  ho- 
 lintfi  in  ChrijHans  as  you  mention,  and  that  it  is  not  dijfeml  led 
 and  counterfeit  ? 
 
 Anfw.  I  have  tcld  you  in  the  fore- going  anfwer.  1 .  If  you 
 were  truly  Christians,  you  might  know  it  by  pofleflion  in 
 your  felves :  as  you  know  that  you  love  your  friend,  or  a 
 learned  man  knoweth  that  he  hath  learning,  2.  It  you  have 
 it  not  your  felves,  you  may  fee  that  others  do  not  diffemble, 
 whtn  you  fee  them,  as  afore-faid,  make  it  the  drift  of  all 
 their  lives,  and  prefer  it  before  their  worldly  intereft,  and 
 their  lives,  and  hold  on  conftantly  in  it  to  the  death.  When 
 you  fee  a  holy  life,  what  reafon  have  you  to  qucftion  a  holy 
 heaxt }  efpecially  among  fo  great  a  number,  you  may  well 
 know,  that  if  (bme  be  dilfemblers,  all  the  reft  are  not  fo. 
 
 Obj.  But  I  fee  no  Chriftians  that  are  really  foholy:  I  fee 
 nothing  in  the  befi  of  them  ahve  civility,  but  only  f  If  conceit, 
 and  a ff ell  at  ion  >  andftrictnefs  intheir  fever  at  forms  and  modes  0} 
 Worfhip. 
 
 Anfw.  1.  If  you  are  we  better  than  fuch  yourfelf,  it  is  the 
 greateft  flume  and  plague  of  heart  that  you  could  have 
 confeffed  :  and  it  mutt  needs  be,  becaufe  you  have  been  falfe 
 to  the  very  light  of  Nature,  and  of  Grace.  2.  If  you  know  no 
 Chriftians  that  are  truly  holy,  it  muft  needs  be,  either  becaufe 
 you  are  unacquainted  with  them,  or  becaufe  your  malice  will 
 not  give  you  leave  to  lee  any  good  in  thefe  that  you  diflike. 
 And  if  you  have  acquainted  your  felfwith  no  Chriftians 
 that  were  truly  holy,  what  could  it  be  but  malice  or  ien- 
 fuality  that  turned  you  away  from  their  acquaintance,  when 
 there  havebeen  fo  many  round  about  you  ?  If  you  have  been 
 intimate  with  them,  and  known  their  fecret  and  open  con- 
 version, and  yet  have  not  ften  any  holinefs  in  them,  it  can 
 he  no  better  than  wilful  malice  that  hath  blinded  you.  And 
 becaufe  a  negative  witcefs  that  kyeweth  not  whether  it  be  fo 
 Qi  not,  is  not  to  be  regarded  againft  an  affirming  witnefs 
 
 who 
 
demonjirative  Evidence  of  his  I  erity  and  Authority \  2  g  g 
 
 who  kjmvtth  what  he  Lull,  I  will  here  leave  my  tclhmouy  Scrplt  hod,c  puu-ida 
 as  in  the  prdence  ot  GoJ,  the  fiarchirof  hearty  and -the  re-  cal)cs  tyf**nfo  pec 
 venget  ot"  a  he,  yea,  even  oflies  pretended  for  his  glory  >  ?)lnc    corP^  «clc- 
 
 I  hive  conhdered  of  the  characters  of  a  Chriftian   in  the  ^  coTfpcr^?- 
 twenty  particulars  before  exprdTcd  in  this  Chapter,  f  £.  10. )  coquc      pcriculofius 
 and  t  have  examined  my  foul  concerning  them  alU  and  as  9U0  cooimunms.  Mer- 
 farasl  am  able  to  know  my  feli,  I  muit  protefs,  in  humble  *'"'• 
 thankfulnefi  to  my  Redeemer,  that  there  is  none  of  them 
 which  I  rind  not  ill  me  :  And  feeing  God  hath  given  rnc  his 
 tdiimony  within  me,  to  the  truth  oftheGofpel  of  his  Son, 
 I  rake  it  to  be  my  duty  111  the  protelUou  of  it,  to  give  my 
 tcihmony  of  it  to  unbelievers.-    And  I  mull  as  folemnly  pro- 
 re  Is,  that  I  have  had  acquaintance  with  hundreds,   if  not 
 thoufands,  on  whom  I  have  Ian  fuch  evidences  of  a  holy 
 heavenly  mine!,  which  nothing  but  uncharitable  and  unrigh- 
 teous cenfu  re  could  deny.     And  I  have  had  facial  intimate  Cum  dikaione  fid 
 familiarity  with  very  many,  in  all  whom  I  have  difcerned  CKriftiani :  fine  Wie- 
 the Image  of  God,  in  fuch  innocency,  charity,  jufiice,  ho-  ftlonc    ^des   daemo- 
 lmeis,   contempt   of  the   world,    mortification,    fclf-denial,  "^ :     Q£l    aucer,i 
 humility,  patience  and  heavenly  mindednefs,  in  fuch  a  mea-  fu°nc  c^Ln  "d^one" 
 fure,  that  I  have  feen  no  caufe  to  queflion  their  fmcerity,  but  -**£.  de  charit. 
 great  caufe  to  love  and  honour  them  as  the  Saints  ot  God  :  Hyp°critauc  fine  fine 
 yea,  I  blefs  the  Lord  that  mfl  of  my  converge  in  the  world,  ^^  |ivcrefif,c 
 iincethe2  2<i  year  of  my  age,  hath  been  with  fuch  i  andwwcfc  cuju$°viu  h^mor! 
 of  it,  iix  years  fooner.     Therefore  for  my  own  part,  I  can-  tuifuic  in  culpa, illic 
 not  be  ignorant  that  Chrilt  hath  a  fancflified  people  upon  eJus    mors  v,v;c    in 
 earth.  P0™*'  G* eZ-  M°r.  /. 1. 
 
 Objedr.  Bit  how  can  one  man  fyc»  another"  <  heart  to  be  Nihil   pr0drft   x{\\- 
 fwcae  ?  mare  quod  non   fij : 
 
 Anfre.  I  pretend  not  to  know  by  an  infallible  certainty  &  dupllcis     peccan 
 the  heart  of  any  tingle  individual  perfon  :  But,    1.  I  have  in  rc"e$'  non  habcTe 
 inch  a  courie  ot  effects  as  is  mentioned  betore,  great  reafon  tjL;0d  halx:er,s  fimu. 
 to  be  very  confident  of  it,  and  no  reafon  to  deny  it,  con-  Iwe.   Hicro*.  cp.  ai 
 ceruing  very  many.    A  child  cannot  be  infallibly  certain  that  #•  Maurk, 
 his  father  or  mother  loveth  him,  becaufe  he  knoweth  not  the 
 heart :  But  when  he  confidereth  of  the  ordinarinefs  of  natural 
 arledion,  and  hath  always  found  fuch  ufage,  as  deareft  love 
 doth  ufeto  caufc,  he  hath  much  reafon  to  be  confident  of  it, 
 and  none  to  deny  it.     2.  There  may  be  a  certainty  that  att 
 CQjijun&ly  do  not  counterfeit,  when  you  have  no  certainty  of 
 
 QjJ  2  any 
 
§oo  Of  the  WITNESS  ofjESVS  CHRIST,  or  the  , 
 
 any  fingle  individual.     As  I  can  be  furethat  all  the  mothers 
 
 in  tne  world  do  not  coantcrfeit  love  to  their  children,  though 
 
 Siquis  Kominem  qui  Jf  cannot  be  certain  of  it  in  any  individual. 
 
 a-T^acrelkcr^       °  *  #   But  lt  n  m  n!l  ChrHfuzns.nor  motjhat  are  thus  ho!y. 
 
 f.ximi'  tpp.  It  is  all  tint  are  Chriilians  m  tided  and  truth.    Chriit 
 
 Co  tar  trom  owning  any  other,  that  he  will  condemn  them 
 
 the  more  for  abuilng  his  Name  to  the  covering  of  their  ins. 
 
 J,.vl        c  ;h  jftl"""  A11  arc  not  Chriftians  who  have  the  name  of  Chriftians :  in 
 
 pu  •  effidroui  :  Qui  in  all  profeilions,  the  vulgar  rabble  of  the  ignorant  and  ungodly, 
 
 Chrifti  cQipore  errat  do  ufe   to*  joyn  with  the  party  that  is  uppermoft,  and  feem 
 
 &     Ubccur    dicens  t0  be  of  the  Religion  which  is  moft  for  their  worldly  ends, 
 
 SnaSum^nt  ^  rght  or  wrong,  when  indeed  they  are  of  none  at  ,11. 
 
 vel  non  fanftis  cum  Hypocrites   are  no  true   Chriitians,  but    the  peiiuns  that 
 
 fit,  vide  quali  crimi-  Chriit  is  iTiofl:  difpleafed  with.      Judge  but  by  his  precepts 
 
 neobnoxiusfiat.  tf>  and  example,  and  you  will  fee  who  they  are  fhat  are  Cnri- 
 
 ltians  mdeed. 
 
 Object.  But  what  if  the  preaching  or  writings  of  a  Mwfter 
 do  convert  and  fanttifie  men,  it  doth  not  follow  that  they  are 
 Saviours  cf  the  world. 
 
 Anfw.  What  ever  they  do,  they  do  it  as  the  Minifters 
 and  McfTengers  ofChrift,  by  his  Doctrine,  and  not  by  any  of 
 their  own  :  by  his  Commi!lion,  and  in  his  Name,  and  by 
 his  Power  or  Spirit.  Therefore  it  witnelFeth  to  his  truth  and 
 honour,  who  is  indeed  the  Saviour ,  which  they  never  af- 
 firmed of  themfclves. 
 
 Ob)t€c.What  if  Pythagoras,  Socrates,  Plato,  the  Japonian 
 The  Grxdarv,  Ro-  Bon?ii,  'the  t adian  Rramenes,  &c  do  bring  any  fouls  to  a  holy 
 mans  ifd   Mahomc-  aate   r  as  its  lihthcV  did  )  it  will  not  follow  that  they  were  all 
 
 7l!%therm7d-r  Saviours  of  the  world. 
 
 of  many,  tboufands  in  .   r     J     — .        ,  .  .  r  -  -n  ^  •  i 
 
 u-*i  ■< ft  wars  to  beg!o-       Anfw.  i.  They  have  but  an  imperfect  Doctrine,  and  con- 
 
 rfous,  and  yet  vimfb  ■  flquently  make  on  the  minds  of  men  but  a  lame  defective 
 the   murder  of  jingle 
 
 perfoas.  Ibnr  renown  was  ?at  by  the  mol  tr an feculent ,  unjujl  and  mofi  inhumane  cruelties :  Their 
 Alexanders  and  Casfars  were  renowned  murlherers  an-1  thieves.  Ariftode  and  Cicero  make  revenge 
 a  laudable  thing,  and  the  om (fun  pf "it  adiflmiour.  Of  the  cruel  murderous  fpo<t  of  their  Gladiators', 
 the  filing  their  (ervants  when  they  w -.re  angry;  their  flre.ims  of  b'oud  wherewith  Rome  almojl 
 in  every  agebad  fl>wcd,by  thofe  Civil  Wars  which  pride  and  unjuft  ufurpations  had  produced,  &c. 
 it  is  needle fs  to  tell  any  that  have  read  their  Hiflories. 
 
 Even  Cato  could leni  his  wife  to  his  neighbour  ;  aid  the  Mahometans  may  have  many,  and  put 
 them  away  again  :  and  many  other  fuch  [enfualities  are  the  temperature  of  their  T^eligion,  which 
 was  hatch 'din  war,  and 'maintained 'by  it ,  and  evenconflitutedofwar  and  carnality ,  added  to  fome 
 precepts  of  honcjly  bor  towed  from  chrifiimtji  and  from  the  hwfter  Hiatbsns. 
 
 change; 
 
dcwonjlriitive  Evidence  of  his  Verity  and  Authority.  301 
 
 and  that  oihangc  butiipon  few,  andthat  but  for  a 
 fcw  Ages,  and  then  another  Se<$  lucceedeth them,:  So  that 
 they  have  no  Gach  atteftation  and  approbation  of  God,  as 
 Chrjfthath  in  the  renovatien  ol  fo  many  thoufands  all  abroad 
 the  world,  and  chat  Jfurfbinan}  her,  i.Tbtydid 
 
 npt  aflii  in  therofelves  to  be  die  Sons  of  God,  and  theSari* 
 ours  of  thfi  world  i  if  they  had,  God  would  not  haveannc- 
 xc.l  tich  a  ufrimony  to  their  word,  as  he  doth  to  Chnf'h. 
 3.  The  m  rcy  of  God  IS  over  all  his  works.  He  hath  com- 
 panion upon  all.Nations  \  and  fetteth  up  (ome  candles,  where 
 the  Sun  is  not  yet  rifen  :  The  Light  an  J  Law  of  Nature  are 
 lus,  as  well  as  the  Light  and  Law  of  Supernatural  Revela- 
 tion '.  and  accordingly  he  hath  hisinitruments  for  the  com- 
 munication of  them,  to  the  rude  and  ignorant  part  of  the 
 world.  All  the  truth  which  any  Philofopher  teacheth,  is 
 God's  truth  :  and  it  is  no  wonder  if  a  God  of  ib  much  good- 
 nefs,  do  bkfs  his  own  truth,  according  to  its  nature  and  pro- 
 portion,  who  ever  be  the  meifenger  of  it.  Whether  the  fuc- 
 cefs  ot  Philofophy,  be  ever  the  true  (andtification  and  falva- 
 tion  of  any  fouls,  is  a  thing  that  I  meddle  not  with  }  ( it  be- 
 longed! not  to  us,  and  therefore  is  not  revealed  to  us : )  But 
 it  is  vilible  in  the  Gofpel,  that  all  that  part  of  practical  do- 
 ctrine which  the  Philofophers  taught,  is  contained  in  the 
 doctrine  of  Chriii,  as  a  part  in  the  whole  :  and  therefore 
 the  imprcG  and  effect  is  more  full  and  perfect,  as  the  do- 
 ctrine, and  the  imprefs  and  effect  of  the  Philofophers.  do- 
 ctrine, can  be  no  better  than  the  caufe,  which  is  partial  and 
 defective,  and  mixt  with  much  corruption  and  untruth. 
 All  that  is  good  in  the  Philofophers  is  in  the  doctrine  of 
 Chrift  :  but  they  had  abundance  offaife  opinions  and  idola- 
 tries to  corrupt  it  j  when  Chriftianity  hath  nothing  but  clean 
 and  pure.  So  that  as  no  Philofopher  affirmed  himfelfto  be 
 the*  Saviotnr,  fo  his  doctrine  was  not  attefted  by  the  plenary 
 and  common  effect  of  Regeneration,  asChriffs  was:  but 
 as  they  were  but  the  Mimjters  of  the  God  of  Nature,  fothey 
 had  but  an  anfwerable  help  from  God",  who  could  not  be 
 fuppofed  ("however,  had  they  wrought  miracles  )  to  have 
 attefted  rtlore  than  themfelves  after  ted,  or  laid  claim  to. 
 
 Object.  But  Mahomet  ventured  on  a  higher  ar  rogation  and 
 pretence,  and  yet  if bit  doctrine  fanctifie  »teu7  it  will  not  jufiifii 
 hu  pretences,  Qj\  3  Aufw.  1. 
 
302  Of  the  fubfervient  Proofs  and  Means, 
 
 Anfo.  i.  It  is  not  proved,  that  his  Doctrine  doth  truly 
 fandtitie  any  :  2.  The  erTed  which  it  hath  can  be  but  lame, 
 defective,  and  mixt  with  much  vanity  and  error,  as  his  do-: 
 clrme  is:  for  the  effect  cannot  excel!  the  caufe.  3.  That 
 part  of  his  dodtrine  which  is  good,  and  doth  good,  is  not  his 
 own,  but  part  of  Ckrifts^  from  whom  he  borrowed  it,  and  to 
 whom  the  good  effeds  are  to  be  afcribed.  4.  Mahomet  ne- 
 ver pretended  to  be  the  Son  of  God ,  and  Saviour  of  the 
 World,  but  only  to  be  a  Prophet:  Therefore  his  caufe  is 
 much  like  that  of  the  Philofophers  forementioned ,  faving 
 that  he  giveth  a  fuller  teftimony  to  Chnit.  5.  If  Mahomet 
 had  proved  his  Word,  by  antecedent  Propheiies,  Promiies, 
 and  Types,  through  many  ages*,  and  by  inherent -purity,  and 
 by  concomitant  Miracles,  and  by  fuch  wonderfull  fubfequent 
 communications  of  renewing  fandtifying  grace,  by  the  Spirit 
 of  God,  fo  ordinary  in  the  Worlds  we  fhould  all  have  had 
 reafon  to  believe  his  Word  :  But  if  he  pretend  only  to  be 
 a  Prophet,  and  give  us  none  of  all  thefe  proofs,  but  a  fop- 
 pifh,  ridiculous  bundle  of  Non-fenfe,  full  of  carnal  dodtrines, 
 mixt  with  holy  truth,  which  he  had  from  Chrift,  we  muft 
 judge  accordingly  of  his  Authority  and  Word  ,  notwith- 
 standing God  may  make  ule  of  that  common  truth,  to  pro- 
 duce an  anfwerable  degree  of  Goodnefs,  among  thofe  that 
 hear  and  know  no  better. 
 
 Thefe  Objections  may  be  further  anfwered  anon,  among 
 the  reft  :  And  thus  much  (hall  here  fuffice  of  the  great  and 
 cogent  Evidences  of  the  truth  of  the  Chriftian  Faith. 
 
 CHAP.   VII. 
 
 Of  the  fubfervient  proofs,  and  means  9  by  which  the 
 forementioned  Evidences  are  brought  to  our  cer- 
 tain knowledge. 
 
 THE  witnefs  of  the  Spirit  in  the  four  waves  of  Evi- 
 dence already  opened,  is  proved  to  be  fure,  and  co- 
 gent, if  rlrft  it  be  proved  to   be  true  ,  that  indeed 
 fuch  a  witnefs  to  Jefus  Chrift,  hath  been  given  to  the  World : 
 
 The 
 
by  which  the  forewent  ionecl  Evidences  are  known. 
 
 The  Argument  is  undenyablc,  whai  the  Minor  is  proved, 
 [  H<\  wkofe  Word  is  attefhd  by  God,  b)  many  thou  fund  years 
 Stions ,  by  the  inherent  Image  of  God  upon  the  frame 
 of  his  dear ine,  by  multitudes  of  uncontrolled  Miracles,  and  by 
 the  fuccefs  of  bis  Votlrine  to  the  true  Regeneration  of  a  gtest 
 fart  of  the  Worlds  is  certainty  to  ie  believed:  But  pah  if  Je- 
 fus  Cbrifl  :  Ergo,  -  ]  I  have  ken  hitherto  for  the  jpoft  part 
 proving  the  Major  Proportion,  and  now  come  to  the  Mi- 
 nor ;  as  to  tta  fever al  branches. 
 
 o.  i.  I.  iht  Prophetical  Teftimony  of  the  Spirit,^  yet  legible, 
 in  the  Prowifts,  Tropin fies  and  Types,  and  wain  dtfgn  oj  the  Old 
 vent. 
 
 $.2.  Jhe  Books  of  Holy  Scripture  where  al1  thefe  are  found, 
 an  certain  uncorrupted  records  thereof*  prefrved  by  the  un- 
 questioned tradition  and  cure,  and  to  thti  day  attefted  by  the 
 general  confffion,  of  the  Jewcs,  rrho  are  the  biltereji  enemus 
 to  Christianity. 
 
 There  are  no  men  of  reafon  that  I  have- heard  of,  that 
 deny  the  Eooks  oiMofes,  and  the  Pfalms,  and  the  Prophets, 
 to  be  indeed  thofe  that  went  under  thofe  titles  from  the 
 beginning  :  And  that  there  can  b°  no  confiderable  corruption 
 in  them,  which  might  much  concern  their  teftimqny  to 
 Chnft,  the  comparing  of  all  the  Copies,  and  the  Verfionsv 
 yet  extant,  will  evince  i  together  with  the  tcftimony  of  all 
 forts  of  enemies  •,  and  the  morall  impollibility  of  their  cor- 
 ruption. But  I  will  not  ftand  to  prove  that  which  no  fobtr 
 adverfary  doth  deny.  To  thefe  Books  the  Christians  did  ap- 
 peal, and  to  thefe  the  Jews  profefs  to  Hand. 
 
 tf.  3.  II.  Jbc  conftitutive  inherent  image  of  God  uponthe 
 Go'fpel  of  Chrifl  ,  is  alfo  thU  vifible  in  the  Books  t  hem fe  Ives  ; 
 and  needed  no  other  proofs  than  a  capable  Keader  (  m  afore 
 defer  ibed. ) 
 
 $.  4.  Jhe  preaching  and  Writings  of  the  Minifters  of  Chrifl, 
 do  ferve  to  ilufirate  this,  and  help  men  to  difcern  it ;  but  adde 
 nothing  to  the  inherent  perfection  $f  the  Gofpel,for  matter,  jr 
 for  method, 
 
 £.5.  I  IT.  Tbetejtimtny  of  the  age  of  Miracles  fore-dtferi- 
 hd,  can  be  known  naturally  no  way,  but  by  fight  or  other 
 fenCs  to  thofe  prefent,  and  by  report  or  hiftbry  to  thofe  at- 
 fent. 
 
304  Of f7fde  fnbfervitnt  Proofs  and  MeAm^ 
 
 Miracula  abicunq-  fi-  f'  6'  7he  A?0jUes  md  "*$  thovfa"d  ^bers  faw  the  Mira, 
 ant,  vix  a  tota  civi-  cle{  wrought  by  Ckrifts  and  needed  no  other  proof  of  them  than 
 tate  feruntur ,  &c.  their  fenfes. 
 
 Nam  plcrumq;  fiunt  The  many  thoufands  who  at  twice  were  fed  by  Miracle 
 ignorantibus  crceris,  were  wjtncfl[es  0f  that.  The  multitude  were  witneffes  of 
 rivhaTj  \T*quando  his  healing  the  blinde,  the  lame,  the  paralitick,  the  Demo- 
 alibi  aliifq;  narran-  niacks ,  &c.  The  Phanfees  themfJves  made  the  ftri&eft 
 tur3  tanca  ea  com-  fearch  into  the  cure  of  the  man  bom  blinde,  Job.  9.  and  the 
 mendae  autoritas,  at  raitnlg  0f  Lazarus  from  the  dead,  and  many  more.  H  s  mi- 
 dubitatte  "rcda^  ***  were  few  of  them  hid,  but  ope-ly  done  before  die 
 tur.  ~4ug.  de  Chit.  World. 
 
 Dei.  22,  £.7.  The  Apoftles  and  many  hundreds  more,  vaae  witneffes 
 
 of  thrifts  own  Kefurreaion  '■>  and  needed  no  other  proof  but  their 
 fenfe. 
 
 At  divers  times  he  appeared  to  them,  together  and  apart : 
 and  yielded  to  Thomas  his  unbelietfo  farre,  as  to  call  him  to 
 put  his  finger  into  his  fide,  and  lee  the  print  of  the  Nails : 
 He  inftru&ed  them  concerning  the  Kingdom  of  God,  for 
 forty  dayes,  AB.  I.  He  gave  them  their  Commiii:on,  Mar. 
 16.  Mat.  28.  Joh.ii.  He  expostulated  with  Feter,  and 
 engaged  him  to  feed  his  Lambs  :  He  was  ieen  of  more  than 
 five  hundred  brethren  at  once :  And  laftly  appeared  after 
 hisafcenhon  to  Taul,  and  to  John. that  wrote  the  Reve- 
 lations. 
 
 $.  8.  The  Apofiles  alfo  were  cye-witwffes  of  his  afcenfwn : 
 A8.1. 
 
 What  he  had  foretold  them,  they  faw  him  fulfill. 
 £.9.  All  thefe  eye -witneffes  were  not   t  he  wf elves  deluded, 
 in  thinking  they  faw  thofe  things  whioh  indeed  they  did  not 
 fee. 
 
 For  1.  They  were  perfbns  of  competent  understanding, 
 as  their  Writings  (hew  •,  and  therefore  not  like  Children 
 that  might  be  cheated  with  palpable  deceits.  2.  They  were 
 many  (the  twelve  Apoftles,  and  70  Difcipks,and  all  the  rtft, 
 hefides  the  many  thoufands  of  the  common  people  that  only 
 wondered  at  him,  but  followed  him  not.  Oi^e  or  two  may 
 be  eafilyer  deceived  than  fuch  multitudes.  3.  The  matters 
 of  .fad:  were  done  neer  them,  where  they  were  prefent,  and 
 not  far  ofE  4.  They  were  done  in  the  open  light,and  not  in  a 
 corner,  or  in  the  dark.    5.  They  were  done  many  times  orer, 
 
 and 
 
by  vphkh  thcforementhned  Evidences  are  known*  305 
 
 and  not  once  or  twice  only.    6.  The  nature  of  the  things  was 
 
 liich,  as  a  juggling  del  tiding  of  the  fenfls  could  not  ferve  tor  Co 
 
 common  a  deceit :   As  when   the  perfbns  that  were  born 
 
 blinde,  the  lame,  the  ParaJitick,  &?.  were  fecntob-  perfect- 
 ly healed*,  and  (oof  the  reft.     7.  They  were  peifons  who 
 
 tollowcd  Chnit,  and  were  (till  with  him,  (  or  very  oft  )  : 
 
 and  therefore  it  they  had  been  once  deceived  ,  they  could 
 
 not  be  fo  alwayes      8.  And  vigilant  fubtile  ci^emies  were 
 
 about  them,  that  would  have  helped  trkin  ro  have  detected 
 
 a  deceit.     9  Ye<3,  the  twelve  ApoftLs  and  70  Difcipks  were 
 
 employed  themfelves  in  working  Miracles,  healing  the  lick 
 
 and  Dcmoniacks,  m  Chrifts  own  life-time  i  and  r.joyced  in 
 
 it :  And  they  could  not  be  deceived  tor  divers  years  together 
 
 in  the  things  which  they  faw,  and  heard,  and  felt,  and  al(b  in 
 
 that  which  they  did  themfelves :  BJides  that,  all  their  own 
 Miracles  which  they  wrought  after  Chrifts  afcenlion,  prove 
 that  they  were  not  deceived.     10.  There  is  no  way  left 
 then  but  one  tc  deceive  them  i,  and  that  is,  if  God  himfclf 
 (hould  alter  and  delude  all  their  fenfes^  which  it  is  certain 
 that  he  did  not  doe  :  For  then  he  had  been  the  chief  eaufe  of 
 all  the  delufion,  and  all  the  confequents  of  it  in  the  World  : 
 He  that  hath  given  men  fight,  and  hearing,  and  feeling,  will 
 not  delude  them  all  by  unreliftable  alterations  and  deceits, 
 and  then  forbid  them  to  believe  thofe  lies,  and  propagate 
 them   to  others.     Man    hath  no  other  way    of  knowing 
 things  fenfible  but  by  fenfe.     He  that  hath  his  fenfes  found, 
 and  the  objedt  proportionate  and  at  a  juft  diftance,  and  the 
 medium  fit,  and  h:S  understanding  found,  may  well  trait  unumbo»i  Viri ter- 
 ms fenfes •,  efpecially  when  it  is  the  cafe  of  many  :  And  if  bum,   unus    nutus, 
 fenfc  in  thofe  cafes  mould  be  deceived,  we  mould  be  bound  fexcem'u  arg&menris 
 
 to  be  deceived,  as  having  no  other  way  of  knowing,  or  of  *c  vcrborum  contJ- 
 .  ii-  c  nuaciomous  parens  fa. 
 
 d.tcdmg  the  deceit.  dem  mcrclur.  pUu.m 
 
 i.  10.  jhofe  that  far?  not  ChrijYs  miracles^  nor  faw  kirn  mPb$cioa. 
 rifen,  received  all  thefe  mutters  of  fad,  from  the  teftimony  of 
 them  that  hid  they  father*:  (Havmgno  other  way  by  which  &"JidSS! 
 they  could  receive  them.)  rkl  deccnit    Qul  au, 
 
 £.11.  Sifpofing  now  Chrifts  Kefurretuoa  and  Miracles  to  4i'-;nt  audita  dicuw: 
 be  true*  it  v  certain,  that  their  ufe  and  obligation  muji  extend  q  a  v^cn!' JUnc  *cl" 
 to  more  than  thofe  that  far?  them  s  even  to  ferfons  abfent,  and 
 of  other  generations. 
 
 R  r  This 
 
306  Of  the  fnbfervient  Proof s  and  Means , 
 
 This  I  have  fully  and  undenyably  proved,  in  a  Deputa- 
 tion in  my  Book  agamic  Infidelity  :  by  fuch  arguments  as 
 thefe. 
 
 i.  The  ufe  and  obligation  of  fuch  Miracles  doth  extend 
 to  all  that  have  fufficient  evidence  of  their  truth.  But  the 
 Nations  and  generations  which  never  faw  them,  may  have 
 fufficient  evidence  of  their  truth  (that  they  were  done): 
 Ergo^  the  ufe  and  obligation  doth  extend  to  fuch. 
 
 The  Major  is  paft  all  contradiction.  He  that  hath  fuffi- 
 cient evidence  of  the  truth  of  the  fad,  is  obliged  to  believe  it. 
 The  Minor  is  to  be  proved  in  the  following  Sections. 
 
 2.  The  contrary  do&rine  maketh  it  impoflible  for  God 
 to  oblige  the  World  by  Miracles,  according  to  their  proper 
 ufe:  But  it  is  not  impoflible :  Therefore  that  docSrine  is 
 falfe. 
 
 Here  note,  that  the  ufe  and  force  of  miracles  lyeth  in  their 
 being  extraordinary ,  rather  than  in  the  Fewer  which  they 
 manjfelt :    For  it  is  as  great  an  erfedt  of  Omnipotency  to 
 have  the  Sun  move,  as  to  ftand  ftill :  Now  if  miracles  oblige 
 none  to  believe  but  thofe  that  fee  them,  then  every  man  in 
 every  City,  Countrey,  Town,  Family,  and  in  all  generations 
 to  the  end  of  the  World,  mull  fee  Chriit  rifen,  or  not  believe 
 it,  and  mull  fee  Lazarus  rifen,  or  not  believe  it  *,  and  muft 
 fee  all  the  miracles  hi infelf  which  oblige  him  to  believe: 
 But  this  is  an  abfurdity,  and  contradiction,  making  Mira- 
 cles Gods  ordinary  works,  and  Co  as  no  miracles. 
 Evaj  mm  nfOMb       *. Th7  *at  '«*  men  that  thy  arc  bound  to  believe 
 himfelf  to  be  believed:  n0  Miracles  but  what  they  lee,  do  deprive  all  atter-agts  ot 
 and  therefore   owtib  all  the  benefit  of  all  the  miraculous  works  of  God,  both 
 jufi  belief  toothers.       Mercies  and  Judgements,  which  their  forefathers  faw:  But 
 
 T.    ,„*•«,-,.,,  „/-  „»„  God  wrought  them  not  only  for  them  that  faw  them  j  but 
 The  tetltmony  of  one      r  r      ,    o  ». 
 
 or  two  cye-witn<JJes,  alio  tor  the  abient,  and  after-times.. 
 
 is  to  be  puferred  be-      4.  By  the  fame  reafon,  they  will  difoblige  men  from  be- 
 
 fore  many  learned  con-  lieving  any  other  matters  of  fac/r ,  which  they  never  (aw 
 
 jettms  andariumcn-  tnemfdves ;  And  that  is  to  make  them  like  new  comers  into 
 
 tattons.   *M.my   wife 
 
 men  heretofore  thought 
 
 that  they  proved  by  argument,  that  there  were  n$  Antipodes,  and  others  that  men  could  not  live 
 
 under  the  Equator  and  Poles ;  But  ou  Voyage  of  Columbus  hath  jully  confuted  attthefijt, 
 
 and  many  fince  have  confuted  both  the  we  and  the  other  5  and  are  mw  believed  againfi  all  thsfe 
 
 learned  Arguments  by  tlmofl  all? 
 
 the 
 
by  which  theforementioned  Evidences  are  kpovpti.  307 
 
 Aforld  ,  yi  \  like  Children  and  Fools,  and  to  be  unca* 
 ptblc  ok  Humane  Society. 
 
 5.  This  reafoning  would  rob  God  of  the  honour  of  all 
 his  molt  wonderous  works,  as  from  any  but  thofe  that  fee 
 them  :  io  that  no  abfent  perfon,  nor  following  age  (hould 
 be  obliged  to  mention  them,  believe  them,  or  honour  him 
 tor  them  :  which  is  ablurd  and  impious. 
 
 6.  The  World  would  be  (till  as  it  were  to  begin  anew, 
 and  no  age  mult  be  the  wilerfor  all  the  experiences  of  thofe 
 that  have  gone  before  •,  if  we  mult  not  believe  what  we  ne- 
 ver 6w.  And  if  men  muft  not  learn  thus  much  of  their 
 AneJtors  why  mould  they  be  obliged  to  learn  any  thing 
 dfr,  but  Children  be  left  to  learn  only  by  their  own  eye- 
 light  ? 
 
 7.  It  we  are  not  bound  to  believe  Gods  wonderous  works 
 which  have  been  before  our  dayes,  then  our  anceftors  are 
 not  bound  to  tell  them  us,  nor  we  to  be  thankfull  for  them : 
 The  Ifraelites  mould  not  have  told  their  Poftcrity  how  they 
 were  brought  out  of  the  Land  of  Egypt  ^  nor  England  keep 
 a  day  of  Thankfgiving  for  its  deliverance  from  the  Porvder- 
 plot :  But  the  confequent  is  abfurd  :  Ergo,  fo  is  the  ante- 
 cedent. What  have  we  our  tongues  for,  but  to  (peak  of 
 what  we  know  to  others  ?  The  love  that  Parents  have  to 
 their  Children  will  oblige  them  to  acquaint  them  with  all 
 things  ufefu!!  which  they  know.  The  Love  which  men 
 have  naturally  to  truth,  will  oblige  them  to  divulge  it.  Who 
 that  had  but  feen  an  Angel,  or  received  inftru&ions  by  a 
 Voice  from  Heaven,  or  feen  the  dead  raifed,  would  not  tell 
 others  what  he  had  feen  and  heard  ?  And  to  what  end  mould 
 he  tell  them,  if  they  were  not  obliged  to  believe  it. 
 
 8.  Governments,  and  Juftice,  and  all  humane  converfe  is 
 maintained  by  the  belief  of  others,  and  the  reports  and  re- 
 cords of  things  which  we  fee  not:  Few  of  the  Subjcdts  fee 
 their  King.  Witnefles  carry  it  in  every  caufe  of  Juftice  :  Thus 
 Princes  prove  their  SuccdBons  and  title  to  their  Crowns, 
 and  all  men  their  Lftates,  by  the  records  or  teftimony ,  ojf 
 others. 
 
 9-  It  is  impudent  arrogancy  for  every  Infidel  to  tie  God 
 to  be  at  his  beck,  to  work  Miracles  as  oft  as  he  requireth  it: 
 To  fay,  I  will  not  believe  without  a  Miracle  *  and  if  thou 
 
 R  r  2,  work 
 
30?  Of  the  Jiibfervient  Troofs  and  Means 3 
 
 work  never  (b  many  in  the  fight  of  others,  I  will  not  believe 
 unlefs  I  may  fee  them  my  felf. 
 
 £.  12.  'there  need  not  be  new  Revelations  and  Miracles,  to 
 confirm  the  former,  and  oblige  men  to  believe  them :  for  then 
 there  muft  be  more  Revelations  and  Miracles,  to  confirm  the  for- 
 mer, and  oblige  men  to  believe  thofe  v  andfo  on  to  the  end  of  the 
 World:  And  then  God  could  not  govern  the  World  by  a  fetled 
 Law  by  Revelations  once  made\  which  is  abfurd. 
 
 £.13.  Therefore  the  only  natural  way  to  know  all pwh  mat- 
 ters of  ]*&  is-  fenfible  apprehenfion  to  thofe  that  are  prefcnt  > 
 and  credible  report ,  tradition  or  hiftory,  to  thofe  that  are  ab- 
 fent  (as  is  aforefaid)  :  which  is  the  necejfary  medium  to  convey 
 it  from  their  fenfe  to  our  underftandings :  And  in  this  muft  we 
 acqviefce,  as  the  natural  means  which  God  will  ufe. 
 
 $.  iiftWe  are  not  bound  to  believe  all  hiftory  or  report :  There- 
 fore we  muft  be  able  to  difcern  between  the  credible,  and  the  in- 
 credible \  neither  receiving  all ,  nor  rejetling  all  i,  but  making 
 choice,  as  there  is  caufe. 
 
 $.  15.  Hiftory  is  more  or  lefs  credible,  as  it  hath  more  or 
 lefs  evidence  oftrrxh  :  \.  Some  that  is  credible  hath  only  evi- 
 dence of  probability  >  and  fuch  is  that  ofmeer  Humane  Faith :. 
 2.  Some  hath  evidence  of  certainty,  from  Natural  caufe s  con- 
 curring \  where  the  conclufion  is  both  of  knowledge ,  and  of 
 Humane  Faith,  3.  And  fome  hath  evidence  of  certainty  from 
 fupernatural  atteftation,  which  is  both  0/ Humane  Faith,  and 
 
 i^0rlfumrcftlftundc  $m  l6'  ****  hi^0Ty  °V  Y^6TX  which  hath  n0  mre  ™idence 
 tarn  brevi  tempore  tban  x^e  weer  wifdom  and  honefty  of  the  author  or  reporter 
 totus  mundus  ifta  (fuppofing  him  an  imperfetl  man)  is  but  probable,  andthe  Con- 
 religione  completus  clufion  though  credible,  is  not  infallible,  andean  have  no  cer- 
 cft?  autin  unam  tainty,  but  that  which  fome  call  Moral  j  and  th  at  in  fever  aide - 
 mememrgcPmesCrre-  £r^>  * tbe  wifdom  and  honefty  of  the  reporter  is  either 
 fcionibas>  disjunax  ?  morc  or  lefs. 
 
 Ventis,  ccelo,  con-       #.  17.  II.  Where  there  is  an  evident  impoffibility  that  all 
 *exionibus<j;    dlmo-  tfo  w'ttneffes  or  reporters  jhould  lie,  or  be  deceived,  there  the 
 ^»t&°abT^«rC  Conclufion  is  ^edible,  by  humane  F aith,  and  alfo  fure,  by  a  na- 
 »ebt£  fer*  Vab  tu^  certainty. 
 tjus  prxcosibua  qui 
 
 per  orbem  cotum  mifli— —  veritatis  ipfius  vi  vidae,  &  dederunt  Te  Deo,  nee  in  magnis  po- 
 fesr«difp€Bdai*j menbrftvobis  projiccre,  &  vifcera fua lanianda prsbere.  ^yieb.  l.i.p.9. 
 
 i.i%.  Where 
 
— «v 
 
 by  rvhhh  the  forewent iorted  Evidences  are  known.  309 
 
 <f.  18.  Where  theft  things  cona>rrc ,  it  is  impolliblc  thut 
 that' r<  port  or  h/ftory  Jhouldbe  falft  :     1.  When  it  is  cert  em, 
 th.it  the  reporters  ivtre  not  tbentfejves  deceived:     2.  When 
 iris  cert  si*  that  indeed  the  report  *f  theirs.     ^.When  they 
 tocl^then  ftlvationto  lie  upon  the  truth  of  the  thin?,  reported, 
 and  of  their  own  report.     4.  When  they  expetltd  Worldly  ruin 
 by  their   tefthwty ,   and  could  look^  for  m    commodity  by  it> 
 which  would ntakf  them  any  reparation.     5.  When  they  give 
 full  froof  of  their  honefty  and  conference.     6.  When  their  tefii- 
 jr.nny  is  concordant,  and  they  fpea]^  the  fame  things,  though 
 they  had  no  opportunity  to  conftire  to  deceive  men  -,  yea,  when 
 their  number  s,difiance  and  quality  make  this  impoffitle.  7.  When 
 they  bear  their   teflimony  in    the  time  and  place,  where  it 
 wight  well  be  contradided,  and  the  falfity  detected,  if  it  were 
 not  true  s   and  among  the  rnoft  malicious    enemies  •,  and  yet 
 thofe  enemies,  either  conftfs  the  matter  of  fad,  or  give  no  re- 
 cardalle  reafon  againfi  it.     8.  When  the  reporters  are  men 
 if  various  tempers,  countreys ,  and  civil  interests.    9.  When 
 the  reporters  fall  out,  or  greatly  differ  among  themfelves,  even 
 to  jeparations,  and  condemnations  of  one  another,  and  yet  none 
 €ver   detetleth  or  confffth  any  faljhood  in  the  fa  id  reports. 
 10.  When  the  reporters  being  numerous,  and  fuch  as  profefs 
 that  Lying  is  a  damnable  fin,  and  fuch  as  laid  down  their  li- 
 berties, or  lives  in  afferting  their  testimonies,  did  yet  never  any 
 of  them  in  life  or  death,  repent  and  confefs  any  faljhood  or  de- 
 ceit.    1 1 .  iVhe n  their  report  convinceth  thoufands,  in  that  place 
 and  time,  who  would  have  more  ai  honed  them  if  it  had  been 
 untrue. 
 
 Nay,  where  fome  of  thefe  concurre,  the  conclufion  may 
 be  of  certainty  :  (bme  of  thefc  inflances  refolve  the  point  in- 
 to natural  neceffity.  1 .  It  is  of  natural  neceffity  that  men  love 
 themfelves,  and  their  own  felicity,  and  be  unwilling  of  their 
 undoing  and  mifery.  The  Will  though  free,  is  quadam  na~ 
 tura  \  and  hath  its  natural  neceflary  inclination  to  that  good, 
 which  is  apprehended  as  its  own  felicity,  or  elfe  to  have 
 omnimodam  rationem  boni\  and  its  natural nee eflary  inclina- 
 tion againft  that  evil,  (ox  averfation  from  it^  which  is  ap- 
 prehended as  its  own  undoing  or  mifery,  or  to  have  omni- 
 modam  rationem  wall :  Its  liberty  is  only  fervato  or  dine  finis : 
 And  fome  a<$s  that  are  free  are  neverthelefs  of  infallible  cer- 
 
 Rr  3  tain 
 
3  to  Ofthefiibfetvicnt  Proofs  and  Means , 
 
 tain  ruturition,  and  of  fome  kinde  otnecejfity  •■>  like  the  Love 
 and  Obedience  of  the  Saints  in  Heaven.  2.  Nothing  can  be 
 without  a  caufe  fufficient  to  produce  it:  But  fome  things 
 here  inftanced  can  have  no  caufe  fufficient  to  produce  them, 
 if  the  thing  terrified  werefalfe:  As  the  content  of  enemies  •> 
 their  not  gainfaying  *,  the  concurrence  of  fo  many,  and  fo 
 diftant,  and  offuch  bitter  Oppofites,  againft  their  own  com- 
 mon worldly  intereft,  and  to  the  confeffed  ruine  of  their 
 fouls  i  and  the  belief  of  many  thoufands  that  could  have  dis- 
 proved it  if  falfe  •,  and  more  which  I  (hall  open  by  and  by. 
 There  is  a  natural  certainty  that  Alexander  was  the  King  of 
 Macedonia,  and  Ctfar  Emperour  of  Rome9  and  that  there  is 
 fuch  a  place  as  Rome  and  Tar  if,  and  Venice  and  Conftanti- 
 no  fie  :  And  that  we  have  had  Civil  Warrs  between  the  King 
 and  Parliament,  in  England,  and  between  the  Houfes  of 
 Tor\  and  Lane  after;  and  that  many  thoufands  were  mur- 
 dered by  the  French  MaiTkre,  and  many  more  by  the  Irijh, 
 and  that  the  Statutes  of  this  Land  were  made  by  the  Kings 
 and  Parliaments  whofe  names  they  bear,  &c.     Becauie  that 
 
 1.  There  is  no  caufe  in  Nature  which  could  produce  the 
 concurrence  of  fo  many  teftimoniesj  of  men  (b  diftant  and 
 contrary,  if  it  were  not  true.  2.  And  on  the  contrary  (ide, 
 there  are  natural  caufes  which  would  infallibly  produce  a 
 credible  contradiction  to  theie  reports  if  they  were  falfe.  " 
 
 $.  19.  III.  When  they  thatteftifie  fuch  matters  of  fad,  da 
 affirm  that  they  do  it  by  Gods  own  command,  and  f  rove  this  ly 
 multitudes  of  evident  uncontrolled  Miracles,  their  refort  is 
 both  humane  and  divine,  and  to.  be  believed  as  moft  certain  by 
 a  divine  belief. 
 
 This  is  before  proved,  in  the  proof  of  the  validity  of  the 
 tefnmony  of  Miracles,  and  fuch  Miracks  as  theie. 
 
 £.20.  lie  Teftimonies  of  the  Afoftles  and  other  Vifcifles 
 of  Cbrift,  concerning  his  RjefurrcUicn  and  Miracles,  were  cre- 
 dible by  all  tkefe  three  fever al  forts  of  credibility :  1.  They 
 rare  credible  (and  moft  credible)  by  a  humane  belief,  as  they 
 were  the  teftimony  of  honeft  (and  extraordinarily  honeji)  men. 
 
 2.  They  were  credible,  as  refcrted  with  concaufes  of  natural 
 certainty.  3.  they  were  credible,  as  attefred  by  God,  by 
 Miracles,  and  therefore  certain,  by  a  certainty  oj  Vivme  be- 
 lief 
 
 $.11. 
 
by  rchkh  the  for  em  cut  lotted  Evidences  are  kpoxvti.  \  \  \ 
 
 \> .  2  i .  I.  Ibty  th.it  olft  rve  in  the  Writings  of  the  faid  Vi 
 pies  ,the  (ootfieps  *f  eminent  pi  fry,  finccrity%  fimplicity,  feif- 
 
 !,  contempt  of  the  World,  expectation  of  a  better  World, 
 a  defire  to  jdeafe  and  glorifie  God,  though  by  their  own  re- 
 proach *nd  ft-jferings,  Mortification,  love  to  fouls,  forgiving  ene- 
 mies, condemning  hars,  with  high  ffrrnualhy  and  heavenly- 
 mindcdnefs^cxc.  Mi-ft  needs  conjefs  them  tote  mo  J  eminently 
 credible  vy  a  humane  Faith  :  (They  '.ting alfo  acquainted  with 
 the  thing  reported). 
 
 #.  22.  II.  i  •  That  the  Apoftles  were  not  themfelies  deceived 
 I  have  proved  before.  2.  That  the  Report  wot  theirs,  the 
 Churches  that  faw  and  heard  than  tyew  by  fenfe  ("And  how 
 we  k.now  it,  I  am  to  fhew  anon).  3.  That  they  tooi^  their 
 or,:  falvation  to  lie  ufon  the  belief  oj  the  Gofpel  which  they 
 •preached,  U  very  evident,  both  in  the  whole  drift  and  may 
 
 lr  Writings,  and  in  their  labours,  [offerings  and  death  : 
 And  that  they  took^  a  Lie  to  be  a  damning  fin. 
 
 He  that  doth  but  impartially  read  the  Writings  of  the 
 Apoftlcs  and  Evangelifts,  will  eafily  believe  that  they  believed 
 what  they  preach' d  themlelvcs,  and  lookt  for  falvation  by 
 Jefus  Chriit  v  Much  more  if  he  further  confider  of  their  for- 
 fiking  all,  and  labouring  and  dying  in  and  for  theie  expecta- 
 tions :  And  Nature  taught  them  as  well  as  Chriit,  to  know 
 that  a  Lie  was  a  damning  fin:  They  teach  usthemfelves, 
 that  Lyars  art  without,  as  Dogs,  and  not  admitted  into  the  Rev.  21.22. 
 Kingdom  of  God  :  And  that  God  needeth  not  our  Lie  to 
 his  Glory  >  nor  mull  we  do  evil  that  good  may  come  by  it : 
 Therefore  they  could  never  think  that  it  would  help  them 
 to  Heaven,  tofpend  their  labours,  and  lay  down  their  lives 
 in  promoting  a  known  lie,  to  deceive  the  World.  '  Amblguz,  fi  cmando 
 
 $.  22.  4.    That  they  expected  temporal  ruine  by  their  Re-  chabert  tcfth 
 
 ligion  ,  without  any    worldly  fat U faction ,   is  manifefi  both  in  Incerr*q;  rci,  Pha- 
 
 Chrifis  prediction,  telling  them  that  it  would  he  fa  and  in  the  }5ris  liccc  iml'eiec  uc 
 
 tenour  of  his  Covenant,  casing  them  to  forfake  life  and  all,  if  pSalfll$      &   a(jmoto 
 
 they  will  be  hUVifciples,  and  in  the  hiftory  of  their  own  lives  didec  perjuriatamo  ; 
 
 and  lalours,  in  which  they  met  with  no  other  v.fage  than  was  Suromumcrede  ncfas 
 
 thus  foretold  them.  vit*m    pratferre  pu- 
 
 Many  of  them  had  not  much  wealth  to  lole-,  but  everv  t' 
 
 11    1         1  1  •        r         i  1  1  r         .     ,  \    *    Et  propter  vitam  vi- 
 
 man  naturally  loveth  his  eale,  and  peace',  and  lite.     And  feme  Tendi  pcrderccaufa*. 
 
 of  them,  though  not  many,  had  Worldly  riches,  (as  Zachew,  Jnvtn,d. 
 
 Jofefb 
 
5  r  2  Of  the  fnbfervitnt  Proofs  and  Means  > 
 
 Jofeph  of  Arimathea,  &cc.)  and  commonly  they  had  pofTeffi- 
 ons  which  they  fold,  and  laid  down  the  price  at  the  Apoftles 
 feet.  And  the  Apoftles  had  ways  of  comfortable  living  in  the 
 world:  inlkad  cf  all  this  they  underwent  reproach,  lmpri- 
 fbnments,  fcourgings  and  death.  Commodity  or  preferment 
 they  could  not  expedt  by  it. 
 
 Object.  But  to  wen  that  had  been  hut  low  in  the  worlds  the 
 very  applavSe  of  the  people  would  feem  a  Efficient  fatisfaViion 
 for  their  Offerings',  jto  be  Teachers,  and  have  many  followers,  U 
 a  thing  that  fome  people  n>oi  Id  venture  liberty  and  life  for. 
 
 Anfrv.  Lay  all  thefe  following  things  together,  and  you 
 may  be  certain  that  this  was  not  thecal?.     i.Even  women, 
 and  many  that  were  mt  teachers,  were  of  the  fame  belief. 
 2.  The  Teachers  di  J  all  of  them  fct  up  their  Lord,  and  not 
 themfelvv^,  bat  deoaftd  and  denied  themfclves  for  his  ho- 
 nour andfervice.    3.  Then  *  ty  or  teaching  was  in  travel  and 
 labour,  where  they  tnufl  de ciy  all  rleinly  ak  and  pLafure, 
 and  fornuft  have  nothing  but  bare  applaufe,  if  that  had  been 
 it  which  they  fought  after.     4.  They  fuffercd  fo  much  re- 
 proach and  (hame  from  the  unbelievers,  who  were  the  rich 
 and  ruling  party,  as  would  have  much  over-ballanced  their 
 applaufe  among  believers.  They  were  p:rfecuted,  imprisoned, 
 fcourged,  fcorned,  and  made  ac  the  orl-fcouring  of  the  world. 
 5.  They  were  Co  many,  that  no  fingle  p.rfon  was  like  to  be 
 carried  (b  far  with  that  ambition,  when  his  honour  was  held 
 in  equality  with  (bmany.     6.  One  of  the  great  vices  which 
 they  preach'd  and  wrote  againft  was  pride,  and  felf-feeking, 
 and  over-valuing  men,  and  following  feci- matters,  and  ery- 
 iCor.  x.  &*.  &?.   ingupPrfw/,  AfoUo,  or  Cephas,  &c.     And  thofe  that  thus 
 A#-  20.  fought  to  (kt  up  themfclves,  and  draw  away  Difciplcs  after 
 
 ^  .  ...  them,  were  the   men  whom    they  cfpecially  condemned. 
 
 ftah?c  Sc/qunci  7- If  they  had  done,  as  this  obfe&ion  fuppoTeth,  they  mall 
 confplcati  funt  fieri,  have  all  the  way  gone  on  againft  their  certain  knowledge 
 &  fub  oculis  fuis  vi- 
 
 derunt  agi,  teftes  opcimi  cerci'.fjrniqiie  amhores,  &  erediderunt  hxc  ipfi  &  credenda  poftcris 
 aobis  haud  exilibus  cum  approba-cionibus  tradiderunc.  Qainani  ifti  Unz,  fortaffe  q  :asr'itis: 
 Gences,  populi,  nacioncs)&  incrcdulum  illud  genus  humanum;  quoJ  nifi  aperta  res  efTet,  &  luce 
 Spfaclariori  nunqwara  rebus  hujufmodi  credulitatisfuje  commodarent  aflenfum.  At  nunquid  di- 
 ccmus  illius  tcnaporis  homines  ufque  adeo  fui.Te  vanos ,  mendaces>  ftolidos,  bfutos,  ut  qux  nun- 
 quam  videranc,  vidiflcfe  fingerent  ?  &  quje  fa&a  non  erant  Falfis  proderem  tcftimoniis,  ut  pu- 
 erili  affcrtione  firmarem  >  Cumque  poffenr.  vob'ifcum  &  unanlrnirer  vivere,  &  inotfenfas  ducerc 
 coojun&ioncs,  gracuita  fufcipercne  odia9  &  cxecrabili  haberencur  nomine.     Arwb.  1. 1. 
 
 and 
 
by  which  the  fore  mentioned  Evidences  are  kjwrvn.  313 
 
 ;,  in  teaching  licsin  matter  of  fa  ft.  And  though 
 
 fomemen  wo  far  in  (ticking  followers  anil  applaufc, 
 
 when  tlu  e  the  do&rine  which  they  preach  them- 
 
 (elves,  yet  hardly  in  preaching  that  which  tiny  know  to 
 
 the  ftirrings  of  confeience  would  torment  fomeof 
 them,  air.  d  at  laft  break  oat  into  open  con- 
 
 te&jon  <rf the  fraud.  8.  And  if  they  had  gone 
 thus  violently  agamit  their  confidences;  they  mutt  needs 
 s- that  it  was  their  Souls,  as  well  as  their  lives  and  li- 
 berties which  they  forfeited,  9.  And  the  piety  and  humility 
 ofchek  writings  fheweth,  that  applaufe  was  not  their  end 
 anl  prize:  if  they  had  fought  this,  they  would  have  fitted 
 their  endeavojrs  to  u  ;  whereas  it  is  the  fan&ifying  and 
 (aving  of  fouls,  through  faith  in  Jefus  Chrift,  which  they 
 bent  their  labours  towards.     10.  So  manY  men  could  never 
 
 eed  among  themfelves  ill  fuch  a  fcatter'd  cafe,  to 
 catry  on  the  juggle  and  deceit,  without  detection.  Now 
 tell  us,  if  you  can,  where  ever  fo  many  perfonsin  the  world, 
 fa  notably  humble,  pious  and  felf-denying,  did  preach 
 agamft  pride,  man-p!eaiing  and  lying,  as  damnable  (ins,  and 
 debate  themfelves,  and  furter  fu  much  reproach  and  perfe- 
 cution,  and  go  through  fuch  labour  and  travel,  and  lay 
 down  their  lives,  and  confefledly  hazard  their  fouls  for  ever, 
 and  all  this  to  get  followers,  that  (hould  believe  in  another 
 »**»,  by  perfwading  men  that  he  rvroughl  miracles,  and 
 rofefrom  the  «fe*fls/,when  they  knew  therruxlves  that  all  were 
 hes  which  they  thus  laboriously  divulged  ?  If  you  give  an 
 inftance  in  the  Difc  Mahomet,  the  cafe  was  nothing  fo  : 
 
 no  fuch  mir  icles  atteited  !  no  fuch  witneffes  to  proclaim  it  ! 
 no  fuch  confequents  of  fuch  a  temmony  !  none  of  all  this 
 was  fo  :  but  only  a  Deceiver  maketh  a  few  barbarous  people 
 behevethat  he  had  Revelations,  and  was  a  Prophet,  andb> 
 ing  a  Souldicr,  and  profpering  in  War,  he  fetteth  up  and 
 keepethup  aKingdomby  the  Sword,  his  Preaclurs  being 
 fuch  as  being  thus  deluded,  did  thcrnfelves  believe  the 
 things  which  they  fpake,  and  found  it  the  way  to  worldly 
 greatnefs. 
 
 £.24.5.7^  the  witnejfes  oc  Chrift  wire  mm  of  honefiy 
 and  confeience,  if  before  proved.  6.  That  it  was  not  pojjiile  (or 
 f  many  ferfon^  to  corffire  fo  fuccefs fully  to  deceive  the  ivorld,  is 
 
 S  f  mar. 
 
514  Ofthcfubfcrvient  Proofs  and  Means  ^ 
 
 ntanifeft  from  1 .  their  perfons  '■>  2 .  thtir  calling  •,  3 .  their  do&rine  > 
 4.  and  their  manner  ofminijlration  and  labours. 
 
 1.  For  their  Perfons,  they  were,  1.  Many  i  2 .  Not  men  of 
 fuch  worldly  craft  and  fubtilty,  as  to  be  apt  for  fuch  defigns : 
 3  Of  variety  of  tempers  and  iaterefts^men  aftd  women.  2.  For 
 their  Cal'wgs, the  Apoftles  knew  the  matter  of  fad  indeed 
 by  common  fenfe*,but  their  furEciency  and  gifts  by  which  they 
 carried  on  their  mini/try,  were  fuddenly  given  them  by 
 the  holy  Ghoft,whenChriit  himfelf  wasafcended  from  them. 
 And  Pavl,  that  had  conferred  with  none  of  them,  yet  preach- 
 ed the  fame  Gofpel,  being  converted  by  a  voice  from  hea- 
 ven in  the  heat  of  his  perfccution.  3. Their  doctrine  con- 
 tained fo  many  and  myfterious  particulars,  that  they  could 
 never  have  concorded  in  it  all,  in  their  way.  4.  And  their 
 labours  did  fo  d^fperfe  them  about  the  world,  that  many 
 new  emergent  cafes  muft  needs  have  caft  them  intofcvtral 
 minds  or  ways,  if  they  had  not  agreed  by  the  unity  of  that 
 Spirit,  which  was  the  common  Teacher  of  them  all. 
 
 ^.  2^.  y.  That  the  Vifciples  of  Chrift  divulged  his  Miracles 
 andRefurrefiion,  in  the  fame?  lace  and  Age,  where  the  truth 
 or  faljhood  might  foon  have  been  fearcFdout,  and  yet  that  the 
 bitter  eft  enemies  either  denied  not,  or  confuted  not  their  report,  is 
 apparent,  partly  by  their  conftfpons*  and  partly  by  the  non- 
 exiftence  of  any  fuch  confutations. 
 
 That  the  Difciples  in  that  Age  and  Country  did  divulge 
 thefe  Miracles,  is  denied  by  none :  for  it  was  their  employ- 
 went,  and  by  it  they  gathered  the  feveral  Churches :  and 
 their  writings  not  long  after  written  declare  it  to  this  day. 
 That  the  enemies  confuted  not  their  report  appeareth,  1.  not 
 only  in  the  Gofpel-hiftory,  which  fheweth  that  they  de* 
 nyed  not  many  of  his  Miracles,  but  imputed  them  to  conju- 
 ration and  the  power  of  Satan  j  but  alfo  by  the  difputes  and 
 writings  ofthe  Jews,  in  all  Ages  fince,  which  do  go  the  fame 
 way.  2.  And  if  the  enemies  had  been  able  to  confute  thefe 
 Miracles,  no  doubt  but  they  would  have  done  it  i  having 
 fo  much  advantage,  wit  and  malice. 
 
 Object.  Fevbdp s  they  did7  and  their  writings  never  come  to 
 our  knowledge. 
 
 Anfw.  The  unbelieving  Jews  were  as  careful  to  preferve 
 their  writings  as  any  other  men :  and  they  had  better  ad- 
 vantage 
 
:rl.  hh  the  forewent  i  one  d  Fvhknccs  are  kporcn.  315 
 
 igp  to  do  it  than  the  Cbriftians  had :  and  therefore  if 
 there  had  been  any  dich  writings,  yea,  or  verbal  Confutations, 
 the  7fl**ofthi$«ge  had  been  as  like  to  have  received  them, 
 as  all  the  other  antient  writing!  which  they  yet  receive. 
 Jofefbus  his  utumony  of  Cirilt  is  commonly  known;,  and 
 though  fofne  think  it  ib  tall  and  plain,  that  it  is  like  to  be 
 
 Chriftiatt,   yet  they  give  no  proof  of  their   Prophcrizue  &  vir- 
 
 opm.on  ,  and  the  credit  of  all  copies  juluhah  the  contrary  *,  t:ircs  facC!C  &   ^x- 
 
 that  th  fe  words  are  like  to  have  been  thruft  in,  ^*Jjffi  jj*£j 
 
 I  ]  which  fome    Annotator  putting  into  the  u\\ui  qU,   operamr  -, 
 
 gin,  might  after   be  put  into  the  Text.     And  that  the  fed  invocario  CKrifti 
 
 Jews  wanted  riot   will  or  induftry  to  connate  the  Chnltians,  hocagit,  v^l  0 
 
 at  JujUn  Martyr  faith  to  Jryfbon  of  their  l,"tcm  l°TUm  ,.  1ui 
 malice,  [Ikattheyftnt  o;t  into  all  paits  oj  the  world  their  Tei,  &c.  Hie,  0,1.  m 
 cboiccii  nie*  topcrfwade  the  people  a^ainjl  the  Chrijiians,  that  Muth.7. 
 
 .i^s,  and  would  abolijh  the  Deity,  and  that  they  Operum  Del  caufa  fi 
 
 $impiet\.~]  J"6*  hominen,non 
 
 f.26.Z.lbttre#  diverfity  of  believers  and  reporters  of  the  ^    cbhv*c*™    ^ 
 
 Gofp.  m,  doth  the  wore  july  evince,  that  there  was  no  p:crca  Uco  «jct  m(i_ 
 
 ■dtCt'it.  pienciam,     q  iia    noa 
 
 There  were  learned  and  unlearned  J  ws  and  Gentils^  rich  bene  caplc  ejusJapi- 
 
 and  poor,  men  and  women,  fome  that  followed  Chritt,  and  C?\*nlL  ,-t  ^Ug'   ** 
 
 fome  (zsPaul,  that  perhaps  nev.r  faw  him  :  and  for  all  thefe 
 
 to  be  at  once  infpircd  by  the  holy  Ghoft,   and  thenceforth 
 
 unanimously  to  accord  and  concur  in  the  fame  dodtrine  and  Ratonem  de  occulte 
 
 work,  doth  (hew  a  fupexnatural  caufe.  Dei  a*  Alio  quanere, 
 
 £.27.9.  I'here  were  dilutions  upon  many  accidents,  and  llil  a,,lid.  eft    3?."* 
 r         r' .  ,  I  \  •    ,  ,,  •   /    1  contra  cius  conlilium 
 
 fome  of  th  vt  tothe  itvwjt  ditauce,  which  would  certainty  have  fliperbirc.       Grczor* 
 
 detei  aUacy,  it  there  had  teen  any  fuch,  in  the  Matters  of  Horn. 
 
 f;  eafily  d.ttced. 
 I.  In  CbrifVs  own  family  there  was  a  Judas,  who  be- 
 d  hira  for  mony  :  Thisjudaf  was  one  that  had  follow- 
 ed Chrift,  and  feeii  his  Miracles,  and  had  been  fent  out  to 
 preach,  and  wrought  miracles  himieft  If  there  had  been  any 
 collation  in  all  this,  what  likelier  man  was  there  in  the  world 
 to  have  detected  it?  yea,  and  his  confcience  would  ncvet 
 have  acculld,  but  ji.ftiricd  him,  he  need  not  to  have  gone 
 and  hanged  Or  precipitated  himfllf,  and  faid,  I  have  tinned 
 in  betraying  the  innocent  blond  ?  The  Pharifees  who  hired 
 him  to  betray  his  Mailer,  might,  by  mony    and  authority, 
 
 S  f  2  have 
 
3 1 6  Of  the  [ubfervient  Vroofi  and  Means  ^ 
 
 have  eafily  procured  him,  to  have  wrote  againft  him,  and 
 detecled  his  fraud,  if  he  had  been  fraudulent :  it  would  have 
 tended  to  Judas  his  juftiheation  and  advancement.  But  God 
 is  the  great  defender  of  truth. 
 
 2.  And  there  were  many  baptized  peifons,  who  were  long 
 
 in  good  repute  and  communion  with  the  Christians,  who 
 
 fell  offfrom  them  to  feveral  Sects  and  Heretics  *  not  denying 
 
 the  dignity  and  truth  of  Chri/t,  but  fuperinduciug  into  his 
 
 doclrme  many  corrupting  fancies  of  their  own  •,  Nuchas  the 
 
 Juduizirs,  the  Simonlans,  the  Nicclaitans,  the  Ebonites^  the 
 
 Cerh.thians,  thtGncftjck^,  the Valmtiniam,  Bafilidittm,  and 
 
 many  more:  And  many  of  thefe  wTere  in  the  djys  of  the 
 
 Apoitks,  and  greatly  troubled  the  Churches,  and  hundred 
 
 theGofpelj    infomuchas  the  Apoftles  rife   up  againlt  them 
 
 with  more  indignation,  than  againft  the  Infidels,  calling  them 
 
 a^Pet.  2.     Judc.        dogs,  wolves,  evil  workers,  deceivers,  .bruit  beatis,  made 
 
 ^u.3.10.  to  be  taken*  and  deftroyed,  &c.     They  write  largely  againft 
 
 ££*35$£  th^.they  charge  the  Churches  to  avoid  them,  and' turn 
 
 rum  ab  eo  fides  re-  away  from  them,  and  alter  ahrlt  and  fecond  admonition  to 
 
 rum  ;  quam  virtututu  rcjed  them  as  men  that  are  f.lf-condemned,  &c.     And  who 
 
 noYitas,  quam  omnia  knoweth  not  that  among  fo  many  men  thus  excommum- 
 
 vjfta  decreta,  diflb-  cated,  vilified,  and  thereby  irritated,  fome  ofthem  would 
 
 S  gSM  certainly have  det£<fted  thedecdr'  'Jthey hAd  know»  a»y 
 
 generis    Tub   limine  deceit  to  have  been  in  the  reports  of  the  afore-faid  Miracles. 
 
 nullo  diflencicnte  vi-  Putlion  would  not  have  been  reftrained  among  fo  many  and 
 
 cere:  qua:   nee  ipfi  fucn^  when  they  were  thus  provoked. 
 
 ££%£?£.      3-And  forne  »  ^  t.mes    as  well  as  i„  all  Mowing 
 
 quas  feu  pat ria sieges  ages,  nave  torlaKen  the  raith,  and  apoltatized  to  open  infide- 
 
 vaaicatis  efle  plcnif-  lity  :  and    certainly  tfteir  judgment,  thtir  interefi,  and  their 
 
 fimas     atque     in:-c  malice,  would  have  caufed  them  to  deted  the  fraud,  if  they 
 
 nj?in?    f  rftAK,°wiS  had  known  any  in  the  matters  of  fadf  of  thefe  Miracles.     For 
 
 qku  i  j  it  is  not  poflible  that  all  thefe  caufes  ihouid  not  bring  forth 
 
 this  erltdi,  where  there  was  no  valuable  impediment.    If  you 
 
 again  fay,  It  may  be  they  did  detect  fucb  frauds  by  words  ot 
 
 writings,  which  come  not  to  our  knowledge  \  I  anfwer  again, 
 
 1.  The  Jews  then,  that  have  in  all  ages  difputed  and  written 
 
 againft  Chriiiianity,  would  certainly  have  made  ufe  offbme 
 
 € jch  teftimony,  inftead  of  charging  all  upon  Magick,  and 
 
 the  power  of  the  devil.    2.  And  it  is  to  me  a  full  evidence, 
 
 that  there  were  no  fuch  deniers  of  the  Miracles  of  Chrift; 
 
 when 
 
— — — — ' 1 
 
 by  which  tie  fore* mentioned  Evidences  an  known.  i 
 
 when  I  find  that  the  A|  my  fuck, 
 
 nor  contended  with  them,  nor  were  ever  put  to-tnfwci 
 
 •r  w  ritii  i         ill  men  will  confefs 
 
 thac  theii  t ten  according  to  the 
 
 ,  s  in  which  they  wrote  them  : 
 
 and  ifthen  th  been  any  books  i  r  realonings  divulge  1 
 
 racks,  they  would  either  have  wrote  pur- 
 
 pofel)  I  them,  or  let  raU  ibme  confutations  of  them, 
 
 ties  to  the  Churches  :    but  there  arc  no  fi  c  i 
 
 thinj 
 
 0.2S.  10.  Seeing  it  is  ft  heinous  a  crime  to  divulge  lies  in 
 
 nudes  of natters  of  f aft,  to  deceive  the  world  into  A  ill- 
 
 fphemy,  it  #  fcarce  fojfibfc,  that  the  consciences  of  font any  per* 
 
 ■  A  fomucbficty  as  their  writings  froveyJhould  never  he 
 
 M  with  rentorfe  for  fo grzat  a  villany,  either  in  li\e,  or  at 
 
 the  i.  totb,  andforccfome  one  of  them  to  detect  all  the 
 
 ltd*  if  they  badbeen  guilty  of  it. 
 
 There  is  a  natural  confcicnce  in  the  worfi  of  men,  (  much 
 more  in  the  beitj  which  will  at  fome  time  do  its  office,  and 
 will  conftrain  men  to  confers,  efpecially  their  heinous  ifimcs, 
 and  efpecially  at  the  time  of  death,  when  they  fee  that  trjjir 
 LieswjHferve  their  worldly  intereit  no  more  :  and  efpecially 
 y  be  men  that  indeed  believe  another  litl\     Now  con- 
 lider  if  the  Apoiiles  and  Dilcipleshad  been  deceivers,  how 
 heinous  a  crime  they  had  committed  :   1.  To  affirm  a  man 
 to  be  God  incarnate,  and  to  be  the  Saviour  of  the  world,  on  Occurfutus    forfi 
 whom  all  men  mull  truit  their  fouls,  &c.    if  he  had  been  but  eft  cum  aliis  mdxU 
 a  deceiver.    2.Tomakefuch  abundance  or  lies  in  open  mat-  calumniofis  &pucri- 
 ters  offact.     3.  To  frame  hereupon  a  new  Law  to  the  world.  ]lbi;s  vocfe«  Mag  is 
 
 4 .  To  overthrow  the  Law  of  Mtfes,  which  was  there  in  [^cd"dc.ft'T  "" 
 _,        ,     -    , -  ..    «       JCA  ,       n    \  tibus  omnia  il!a  per- 
 
 force. 5.  To  abuiethe  intellects  ot  lo  many  thouland  per-  fecit,  vSgyotiirm 
 Cons  with  fuch  untruths,  and  to  call  the  world  to  fuch  a  ex  adycii  angcloruni 
 needlefswork  as  the  Chrifiian  Religion  would  be,  if  all  this  Potctlcii;™  nomina, 
 weietalie'    to  put  the  world  upon  fuch  tasks,  asfcrfiking  rfiSjKi^SSI 
 
 dicicis  O  p.iivuli  ? 
 incomperta  vobis  &  nefcia  temerariae  voc]^  loq-jacicate  ganientes  ?  Ergone  ilia  c\xx  gefta 
 funr,  doemonum  fuere  priltigiae,  &  magicarum  ai  tium  ludi  ?  Poreftis  aliq.xm  nobis  defignare, 
 ironftrare,  ex  omnibus  illis  Magi*,  qui  unquam  fuere  per  fecula,  confimile  aliquid  Chrifta 
 milkfiraa  ex  parte  qui  feccrit  ?  Qui  fine  ulla  vi  carminum,  &c.  ^irnok.  ubifup.  I.  1. 
 
 SC  2  all 
 
 ran 
 
^ 1 8  Of  the  fubfervient  Proofs  and  Means, 
 
 all  for  ChritT.    6.  To  draw  fo  many  to  lofe  their  lives  in 
 martyrdom  to  atteit  a  lie.    7.  Tobfe  their  own  time,  and 
 fpend  all  their  lives  and  labour  upon  fo  bad  a  work  :  All 
 thcfe  fet  together,  would  prove  them  far  work  than  any 
 thieves,  or  murderers,  or  traitors,  it  they  knew  it  to  be  a  lie 
 which  they  preached  and  attcfted  :  There  are  now  no  men 
 known  on  earth,  even  in  this  age  of  villanies,  guilty  offoch 
 a  heinous  crime  as  this.     And  let  any  man  that  readeth  the 
 Apqltks  writing-,  or  confidereth  of  their  lives  and  deaths, 
 conlider  whether  it  b:  not  next  to  an  impoflibility,  that  Co 
 many,  and  fuch  per  ions,  mould  go  on  in  fuch  a  way,  upon 
 no    greater  motives  of  benefit   than  they  expeCred  ,    nay, 
 through  fuch  labours,  reproach  and  furYcrings,  and  not  oue 
 of  them  to  the  death  be  conftrained  by  confcience  to  deted 
 the  fraud,  and  undeceive  the  world. 
 
 $.  29.  11.  Lajlly,  it  isnotpoflible,  that  fo  many  thoi.  funds  of 
 f,ch per fens  as  they  prefntly  converted,  fkovld  ever  have  teen 
 ferf&aaed  to  believe  their  reports  of  tbefe  matters  of  fa^,  in  a. 
 time  and  fkee,  where  it  wasfoeafie  to  difprove  them,  if  they 
 had  been  falfe. 
 
 For,  1 .  The  understanding  is  not  free  as  the  will  is,  but 
 only  participative,  in  quantum  a  volant  ate  imperatur  :  and  a 
 man  cannot  believe  what  he  will,  nor  deny  belief  to  cogent 
 evidence,  though  againft  his  will :    The  Intellects  acts,  as  in 
 themfelvts,  zzcnecejfitated,  and  per  modum  nature.     2.  And 
 all  thefe  new  converts  had  underitandings  which  were  na- 
 turally inclined  to  truth  as  truth,  and  averfe    to  falfhood  : 
 and  they  had  all  felt-love  :    and  they  all  embraced  now  a 
 doctrine  which  would  expofe  them  to  fuffering  and  cala- 
 mity in  the  world ;  And  therefore  both  nature  and  intereft 
 obliged  them  to  be  at  the  labour  of  enquiring,  whether 
 theie  things  were  foornot,  before  they  ran  themielves  into 
 fo  great  miiery  :  And  the  three  thoufand  which  Peter  con- 
 verted at  his  firit  Sermon,  muftalfo  take  the  fliaine  of  being 
 murderers  ot  their  Saviour,  and  tor  this  they  were  pricked 
 at  the  heart*.   And  faul  mult  be  branded  for  a  confeiTed  per- 
 fecutor,  and  guilty  of  the  blond  of  Stephen  !   And  would  fo 
 many  men  run  themlelves  into  all  this  for  nothing,  to  fave 
 the  labour  of  an  eafie  enquiry,  after  fome  matters  of  publick 
 tact  }  How  eaiily  might  they  go  and  be  fatisried,  whether 
 
 Chriit 
 
by  which  thcforcmctiiioncd  Evidences  art  lymru.  I  y 
 
 Chrift  fed  fo  many  rhoufind  twkemira 
 
 -  i  inch  as  he  was  did  to  hf*'?  w^o  were  then 
 
 living?   and  whether  heraiCdi.. .  ind  othcis,  fri 
 
 death,  who  were  then.  living  )  arid  wlKthcr  the  earth  tarn- 
 
 and  the  vail  ot  the  Temple  rent,  and  the  Sun  WU  dark- 
 
 ncd  at  his  death  I    And  whether  the  witneifes  of  his  IUliir- 
 
 n  were  fufficicnt?  And  ii'none  of  thif  had  been  truest 
 
 Id  hare  turned  them  all  from  the  belief  6f  the  Apoftles, 
 
 to  deride  them. 
 
 Object.  L  nJ  the  unbelief  or  the  mo'},  a  meter  re, 
 f  the  Goffel,  than  the  belief  of  the  f mailer    Hkntbtr  is 
 for  n. 
 
 Anfif.Ho:   i.Bccaufe  it  is  a  negative  which  they  vy 
 t  i  :    and  many  witneiles  to  a  negative,  is  not  fo  good    i 
 few  to  an  affirmative.     2  Moll  or  them  were  kept  from  the 
 bearing  of  the  Apoftks,  which  fhould  inform  them  and 
 t'c  them.     3.  M<  ft  men  every  Where  follow  their  Ruler?, 
 ai.d  look  to  their  worldly  intereit,  and  never  much  wind  or 
 (s  fiich  matters,  as  tend  to  their  falvarion,  especially  by 
 the  way  of  differing  and  difgrace,    4.  We  believe  not  that  the 
 licvirig  party  did  deny  ChrilTs  miracles,  but  fathered 
 ;  upon  the  deviU  therefore  even  their  tcftimony  is  for 
 ft  :  only  they  hired  the  Souldiers  to  fay,  that  Chrift  was 
 (1  in  our  of  the  Sepulchre  while  they  fl.pt.  of  which  they 
 1  brought  any    proof,  nor  could  poilibly    do  if,    (  if 
 ailecp.  ) 
 
 $.29.  III.  I  have  froved  CkriPs  Mitafles  tote,  1.  Cre- 
 dible, by  the  higheji  humane  faith.  2.  Certain,  by  natural 
 .  there  being  a  natural  impoiTb.lity  that  the  i  eft  monies 
 alfe.  3. 1  am  next  to  frcve  that  they  are  certain  ty 
 fupernatural  evidence,  (  which  n  the  fame  with  natural  evi- 
 dence, as  in  the  eifedr,  butts  Ctf/iW  fopernatural  from  the  way 
 tf  cauiing  it. ) 
 
 $.  30.  The  fame  works  of  the  SFIBIf,  inherent ,  cencomi-  2  Per.  2.  \6. 
 tant  andfubfequent,   werethe  infallible  J>  roof  of  the  truth  of the  £-Jc-7V'ltn  S€i    °f  h^ 
 Difciplesteftimony of  Chrift,  bm  Terfin,  Miracles  andtoSrine.  MsJetoon  lbe **** 
 $.  3 1. 1.  They  were  ferfons  of  holy  lives,  Wholinefs  is  the 
 v  imfrefs  or  conftitution  oftkeiY  'doctrine,  now  vifiblein  their 
 writings. 
 
 What  was  before  laid  of  the  Dodfrine  of  Chrift  himfelf, 
 
 is 
 
£i-o  Oftlefubfcrvicnt  V roofs  and  Means \ 
 
 is  (rue  of  theirs:  And  as  the  Kings  Coyn  is  known  by  his 
 Image  and  Superfcription,  or  rather  as  an  Unimitable  au- 
 thor is  known  by  his  Writings  for  matter,  method  and 
 ityle,  even  fo  is  Gods  Spirit  known  in  them  and  in  their 
 doctrine. 
 
 .  5^.32.  II.  jheir  miraculous  gifts  atidwor!^  were  fo  evident 
 and  fo  many  and  uncontrolled,  to  amount  to  an  infallible  proof, 
 that  God  I  are  hi*  Witnefs  in  the  IVorld^  andfiewefh  the  7ncji 
 infallible  J  roof  of  his  affertions. 
 
 toy-  1.  Their  gifts  and  miracles  were  many  in  kinde: 
 as  their  fudden  iluminaticyi,  when  the  Sprit  fell  vpon  them, 
 and  kj:c\v:ngthat  which  they  were  ignorant  of  before  :  Their 
 p'o-phtf'ing  and  jpeakjng  in  languages  never  before  learn  d  ly 
 them  >  and  interpreting  f.ch  frophefies  and  languages  •,  their 
 difiHJj  fflng  tk.woniaebjt  and  healing  dife a fes^  their  deliveran- 
 ces iy  Angels  out  of  clofedFtifons  and  Fetters  ■■>  their  in 'flitting 
 JvdgemeMi  on  Oppcfers  and  offenders,  their  raifing  the  dead; 
 and  the  convyirg  of  the  fame  Sprit  to  others  by  the  Impofition 
 of  the  Apcfiis  hands. 
 
 1 .  It  is  not  the  leaf}  tdtimony  of  the  veracity  of  the  Apo- 
 ftles,  that  even  while  they  lived  with  J e fits  Chrijt,  they  re-  ' 
 mained  ignorant  of  much  of  the  myftery  of  the  Gofpel,  and 
 feme  ("that  are  (InceneceiTary  )  articles  of  Faith,  as  of  his 
 Death  and  Burial,  and  Re  far  reel  ion  ,  and  Afcenllon,  and 
 much  of  the  fpiritual  nature  of  his  Kingdom,  and  Priviledg  s 
 of  Believers-,  and  that  all  this  was  made  known  to  them  up- 
 on a  fudden  ,  without  any  teaching,  itudying   or  common 
 
 means,  by  the  coming  down  of  the  Holy  Ghofi  upon  them  : 
 Joh.  14,  &  16.       And  (hat  Gm([  had  promifcd  them  hls  $pjnt  bdoT^  tQ  ]ead 
 
 them  into  all  truth,  and  bid  them  wait  at  Jaifalem  till  they 
 received  it :  And  it  came  upon  them  at  the  appointed  time, 
 on  the  day  of  Pentecoft  :  And  he  promifed  that  this  Spirit 
 mould  he  fent  on  others,  and  become  his  Agent  or  Advocate 
 in  the  World,  to  do  his  work  in  his  bodily  abfence,  and 
 bear  witnefs  of  him.  And  heboid  his  Difciples,  that  this  Spi- 
 rit Ihould  be  better  to  them  than  his  bodily  pretence ,  and 
 therefore  it  would  be  for  their  good  that  he  mould  go  from 
 them  into  Heaven  :  So  that  Chrifts  teaching  them  immedi- 
 ately and  miraculoufly  by  this  fudden  giving  them  his  Spirit, 
 is  an  infallible  proof  both  of  bit  truth  and  theirs. 
 
 2.  This 
 
 Afc  1.  &  2, 
 
ivhkh  thcforevicntioncd  Evidences  are  kpovtn.  3  %  1 
 
 1.  This  prophesying  was  partly  by  foretelling  things  to 
 :  ("as  Agabw  did  the  dearth,  and  Pauls  bondsj  and  partly 
 the  cxpoiition  ot' old  Prophciics,  and  partly  the  fpmtual  in- 
 ltru&ion  of  the  People,  by  fudden  migrations  ^  And  thofe 
 that  WCTe  en.-.b'ed  to  it,  were  pc  ople  ot  thcmfelves  unable  for 
 filch  tilings,  and  ignorant  but  a  little  while  before. 
 
 3.  Their  fptakjng  in  various  languages  was  a  thing  which 
 no  natural  means  could  produce.  FerneliUt  and  many  other 
 Fhyficians,  who  were  very  loth  to  believe  diabolical  potfelli- 
 ons,  do  confels  themfcltes  convinced  by  hearing  the  poifef- 
 eak  Greel^  and  Hebrew,  which  they  had  never  leam'd  : 
 .  much  more  convincing  is  this  evidence,  when  ib  many 
 fpeakin  fo  many  languages,  even  in  the  language  of  all  the 
 Inhabitants  ot  the  Countrcys  round  about  theov>  and  this 
 1  pon  chefc  fudden  infpirations  of  the  Spirit. 
 
 4-  Their  interpreting  ot"  fuch  tongues  alfo ,  which  they 
 never  learnt,  was  no  Ids  a  proof  of  a  iupernatural  power  and 
 liition. 
 
 5.  Their  deliverances  are  recorded  in  the  Scriptures;  Pf- 
 ter,  Ad.  12.  and  Paid  and  Silas,  Aft.  16.  had  their  bonds  all 
 looted,  and  the  Prifon-doors  opened  by  an  Angel  and  a  Mi- 
 racle i  which  mufl  be  by  a  Power  that  fufficiently  attefteth 
 their  veri 
 
 6.  And  they  inflicted  judgements  on  Delinquents  by  no 
 1  power  :  Ananias  and  Sapphira  one  after  another  were 
 
 ftruck  dead  upon  the  word  of  Peter^  for  their  Hypocrifie 
 and  lyes:  Elymas  the  Sorcerer  was  ftruck  blmde  by  P/zk/,  in 
 .  ledge  J  of  the  Goveinour  of  the  Coun- 
 trey  :  And  the  excommunicated  were  often  given  up  to  Sa-    - 
 tin,  to  furret  Corns extraordinary  penalty. 
 
 7.  Their  healing  Dcmoniacks,  the  lame,  the  blinde,  the 
 paralitick  ,  and  all  manner  of  difeafes  with  a  word,  or  by 
 Prayer  and  Impolition  of  hands  in  the  name  of  Chrift,  yea 
 up  :n  the  conveyance  of  Napkins  and  Cloaths  from  their  bo- 
 dies, is  witnefled  in  the  many  Texts  which  I  have  before 
 cited  out  of  the  A&s  ot  the  Apoftles.  And  this  Chrift  pro- 
 mifed  them  particularly  before-hand  :  And  it  w^s  the  occa- 
 sion of  that  Vntnon  of  the  lick,  which  (bme  have  ftill  conti- 
 nued as  a  Sacrament. 
 
 8.  Tlieir  raiftng  the  dead ,  is  alio  among  the  fore-cited 
 
 Tt  pafTagess 
 
3  2  2  Of  the  fobfervknt  Proofs  and  Means, 
 
 paflages-,  fo  Peter  raited  Dorcas  or  lalitha,  Ad.  9.  and  ( its 
 like)  Paul  Eutichus^  Ad.  20. 
 
 9.  And  if  is  the  greatcft  evidence  of  all,  that  the  fame 
 Spirit  was  given  to  fo  many  others,  by  their  Impoiition  of 
 hands  and  Prayer  j  and  all  theft  had  fbme  of  thefe  wonder- 
 full  gifts  ^  either  proprieties,  tongues,  healing,  or  fomc  fuch 
 like. 
 
 £.34.  2.  thefe  Miracles  were  wrought  by  multitudes  of 
 ferfons,  and  not  only  by  a  few\  even  by  the  Apoftles,  and  fe- 
 venty  Vifciples ,  and  others  on  whom  they  laid  their  bands  > 
 which  was  by  the  generality  or  greater  fart  of  the  Chri- 
 stians* 
 
 If  it  were  but  by  one  or  two  men  that  Miracles  were 
 wrought,  there  would  be  greater  room  for  doubting  of  the 
 truth :  But  when  it  {hall  be  by  hundreds  and  thoufands,  there 
 can  be  no  difficulty  in  the  proof:  That  the  Apoftles  and  the 
 Mach.  i(5/ 17.  feventy  Difciples  wrought  them  in  Chrifts  own  time,  is  de- 
 
 Math.  10.  1,  2.  dared  before :  That  they  wrought  them  more  abundantly 
 Luk.  10. 1,  i7a  19.  after5  anj  that  the  fame  Spirit  was  then  commonly  given  to 
 Aft.  a.  i3  2,  3.  others,  I  (hall  now  further  prove  (betides  all  the  Hiftories  of 
 Mat  .  3.  ji,  -t  before  rccitedO  That  upon  the  Impofition  of  the  Apoftles 
 
 hands,  or  Baptifm,  or  Prayer,  the  Holy  Ghoft  was  given,  is 
 exprelTed  Ad. 2. 38.  to  three  thoufand  at  once  the  Holy  Ghoft 
 was  given,  ^fl.4.31.  All  the  affembly  were  filled  with  the  Ho- 
 ly Ghoft  1  And  with  great  power  gave  the  Apoftles  witnefs  of 
 the  Rejurredion  of  the  Lordjefus,  and  great  grace  was  upon 
 them  all.  v.  33.  Ad.  8.  15,  17.    The  Samaritans  received  the 
 Holy  Ghofi  upon  the  prayer  of  Peter  and  John,  fo  that  8i* 
 won  Magus  would  fain  have  bought  that  gift  with  Money. 
 Ad.  9.  7.   Paulwzs  rilled  with  the  Holy  Ghoft  by  the  impo- 
 fition of  Ananiafs  hands.   Ad.  10.  44,  45,47-  Upon  Peters 
 preaching,  the  Holy  Ghoft  fell  on  all  the  Family,and  Kindred^ 
 and  Friends  of  Cornelius  who  heard  him  preach,  and  they 
 Ipake  with  tongues,  and  magnified  God.  Ad.  11,15.  Even 
 in  the  fame  manner  as  it  fell  on  the  Apoftks.    Ad.  13.  52. 
 The  Difciples  were  filled  with  the  Holy  Ghoft.    Ad.  19.  6. 
 Twelve  men  upon  Pauls  impofition  of  hands,  received  the 
 Holy  Ghoft,  and  fpake  with  tongues,  and  prophefied.  The 
 Holy  Ghoft  was  given  to  the  Roman  Chi'ittizns,  Rom.  5.  5. 
 Yea,  he  telleth  them,  If  any  have  not  the  Spirit  of  Chnft,  the 
 
 fame 
 
by  uhkh  thcforcmcnthticd  Evidences  Arc  tywwn,  3^3 
 
 H  none  of  his,  Bom.  8.  9.   The  fame  wis  |  ren  &  the 
 Church  of  the  Corintb'uus,  \  Cor.  £  19.  <x  12.  ifc,  13.  And 
 
 to  the  Church  of  the  Galatians,  Gal.  3.  1,2,  3,  <;.  And  to 
 the  Church  of  the  Ephifums,  Eph.  1.  13.  &  4.  30.  To  the 
 Fbiliffians^  FbiLi  &  z.j.  To  the  Ctlojji.nis,  Col.  1. 
 
 8.  To  the  jbeffaloman  .  1  ;'  (^5.19.  &  1.6.  And  what 
 tins  Spirit  was  and  d;d,  you  may  rind  in  1  Cor.  12.4,7,  &c. 
 Jhere  are  dh-.tfities  c1' girts,  lit  the  J.inte  Spirit:  B  t  the 
 war.  illation  %f  the  Spirit  is  liven  to  every  man  to  profit  with- 
 For,  to  one  is  given  iythe  Spirit  the  word 'of  wifdom,  to 
 )er  r/:r  mrd  of  knowledge ly  the  fame  Spirit ,  to  another 
 :le  fame  Spirit,  to  another  r/.v  01  rs  0/  healing  by  the 
 [ante  Sph  it,  to  another  the  working  oi  miracles,  to  another  pro- 
 phefie,  to  another  discerning  of  Spirits,  to  unotker  divers  kjndes 
 of  tongues  ,  to  another  the  interpretation  of  tortguts :  But  all 
 thtfe  wcrksth  that  one  and  the  fil  fame  Spirit,  dividing  to 
 every  man  fever aSy  as  be  will—  For  by  one  Spirit  we  are  all 
 baptized  into  one  iody,  whether  we  be  J  ewes  'r  G  miles,  bond 
 vc%  and  have  been  all  wade  to  drinl^into  one  Spirit.  And 
 in  1  Cor.  14.  the  gift  of  fpeaking  with  tongues  was  Co  com- 
 mon in  the  Church  of  the  Corinthians,  that  the  Apcftle  is 
 rain  to  give  them  inftruclions  for  the  moderate  ufe  of  it,  left 
 they  hindered  the  edification  of  the  Church,  by  fupprefling 
 prophecy  or  inltrudtion  in  known  tongues :  And  therefore 
 he  perfwadeth  them  to  ufe  it  but  more  fparingly.  . .   . 
 
 And  James  (  5.  14,  15.J  exhorteth  Chriftians  when  they  t^f!  Dei^&^ap^n- 
 wereficl^,  to  fend  to  the  Elders  of  the  Church,  that  they  way  tiaChriftui  ? 
 fray  jor  them  and  anoynt  them,  and  they  maybe  forgiven  Nonnefatis  ranis  cu« 
 and  recover :  By  which  it  feems  it  was  no  unufual  thing  in  ^"/^mul5  monk'' 
 thofe  times  to  b*  healed  by  the  Prayers  of  the  Elders.  Yea,  &  faaise™ocCc  unum* 
 the  very  Hypocrites,  and  ungodly  perfons,  that  had  only  the  Cunfta  Deum  regc- 
 
 barreu  profeflion  of  Chriitianity  ,  had  the  gift  of  Miracles,  re> ec  cum 
 
 without  the  grace  of  Salification  :  And  this  Chrift  foretold,  °™|p^™s  *?** 
 bLtih.-.  22.  Many  ball  fay  in  that  day,  Lord,  have  we  not  dccalcaT"^5  C  ?C~ 
 f raphe  fit  d  in  thy  Name?  and  in  thy  Name  c  aft  out  devils?  Ecverbomorbosabl- 
 and done  many  manderfull  works  ?  gir3   vel    Dxmonas 
 
 urge r j 
 ^utredacc     3tma>  m  corpora  fan&a  rcm!tt:t  •     Jamp;  diu  e^ammesturnulis  j.ibec  ire  reclefis  ; 
 Integrate^;  p.  res  vita  reir.eamc  fcpultos :      Nonne  poceftatem  propriam  fans  .'ndicat  auflor  ? 
 Qui  folus  naturam  oaifieoi  vitamq;  g..be:nac.  Claudia*.  Mimmert.  Carmen  pojl  iib.  de  An':m. 
 
 T  t  2  Obj. 
 
ga4  Ofthefitbfcrvient  Proofs  and  Means  ^ 
 
 Obj.  But  all  were  not  healed  by  them :  Paul  left  Trophi- 
 mus  at  Miktum  fick^:  Why  doth  not  Paul  cure  Timothy  of 
 his  weal^ftomack^  and  infirmity,  without  drinking  of  Wine,  if 
 be  could  do  it  £ 
 
 Anfw.  i.  Certainly,  they  did  not  cure  all  men  that  were 
 fick  :  For  then  who  would  have  dyed  ?  It  was  none  of  the 
 intent  of  the  Spirit  of  Chrift,  in  working  Miracles,  to  make 
 men  immortal  here  on  earth  }  and  to  keep  them  from  Hea- 
 ven ?  2  And  it  iseafily  confefs'd,  that  the  Spirit  was  not 
 at  the  command  or  will  of  them  that  had  it :  And  therefore 
 they  could  not  do  what  and  when  they  pkakd,  but  what 
 the  Spirit  pkafed ",  And  his  operations  were  at  his  own  time 
 and  difpofal.  And  this  proveth  the  more  filly,  that  it  was 
 the  teft:mony  of  God,  and  not  the  contrivance  of  the  wit  of 
 man.  3.  And  miracles  and  tongues  were  not  for  them  that 
 believed,  but  rather  for  them  that  believed  not :.  And  there- 
 fore a  Trofhinw  or  a  Timothy  might  be  unhealed. 
 
 £•  35*  3*  The fe  Miracles  were  oftentimes  wrought,  even  for 
 many  years  together,  in  fever al  Conntrtys  and  places  through 
 the  World,  where  the  Apofiles  and  Vifciples  came :  and  not 
 only  once,  or  for  a  little  fface  of  time. 
 
 Dj Simulation  might  be  eafilyer  cloaked  for  a  Tew  adts, 
 than  it  can  be  for  fo  many  years.  At  leaf!  thefe  gifts  and 
 miracles  continued  during  the  Age  of  the  Apofiles,  though 
 not  performed  every  day,  or.  fo  commonly  as  might  make 
 them  unetfedtual,  yet  fo  frequently  as  to  give  fuccefs  to  the 
 Gofpel,  and  to  keep  up  a  reverence  of  Chriftianity  in  the 
 World.  They  were  wrought  not  only  at  JerufaUm,  but  at 
 Samaria,  Antwch,  Ephefus,  Corinth,  Philifpi,  and  the  reft  of 
 the  Churches  through  the  World. 
 
 £.  36.  4.  Ihey  were  alfs  wrought  in  the  prefence  of  multi- 
 tudes, and  not  only  in  a  corner,  where  there  was  worepojfibility 
 s>f  deceit, 
 
 The  Holy  Ghoft  fell  on  the  Apofiles  and  all  the  Difciples 
 at  JerufaUm  before  all  the  people  >  that  is ,  Tliey  all  heard 
 them  Jpeak^  in  fiver al  tongues ,  the  wonderfuH  workj  of  God  j 
 eventhe  Parthians,  and  Medes,  andElamites,  and  the  Inhabi- 
 tants of  Mefopotamia,  Jud&a,  Cappadocia,  Pontus,  Afia,  Phry- 
 gia,  Pamphylia,  Egyp,  Lybia,  Cyrene,  Home,  Jews  and  Pro- 
 Je litis,  Cretes ,  and  Arabians,  Ad.  2.8,9,  10,  ij,  12.    It 
 
 was 
 
by  which  tktforementiomd  Evidences  are  fyornt.  ^25 
 
 i  that  the  Holy  Ghofl  fell  on,  A':i.  1. 
 fe  that  went  into  the  Temple,  and  allthepeop]  ,  1  a 
 
 the  lame  nan,  that  was  cured  by  Peter  mk\  'John,  AcT.  3. 
 The  -death  of  Ananias  zndStppb'rrawzs*  publick  thing,  lo 
 that  fear  fell  cm  all,  and  hypocrite  vrtri  cn.Tcrred  from  )oyn- 
 with  the  Church,  AVt.%.    The  gift  s  of  tongues,  and  ni- 
 ce cation,  were  commonly  exerciied  before  Congregati- 
 ons or  multitudes.     And  crowds  of  people  Hocked  toenail 
 healedj  As  with  Guilt  the y  uncovered  the  roofs  of 
 the  houfes  to  lay  the  lick  before  him  *  10  with  the  ApoMks 
 they  drove  who  might  conic  within  their  fhadow,  or  touch 
 the  hem  of  their  garment,    or  have  Goaths  or  Napkins  from 
 them,  that  they  might  be  healed.  So  that  here  was  an  age  of 
 pullicl^  Miracles* 
 
 tf.37.  5.  All  theft'  miracles  were  uncontrolled?  that  is, 
 Jbey  rvsre  not  wrought  in  oppofition  to  any  controlling  Iruth, 
 which  bath  certain  evidence  contra  dieting  this;  nor  yet  were 
 they  ovi  rtopt  by  any  greater  miracles  for  the  contrary. 
 
 A  miracle  (it  God  mould  permit  it  to  be  wrought  in  C  ch 
 a  cafe  )  might  be  faid  to  be  controlled,  either  ot  thefe  two 
 wayes  :  1.  If  a  man  mould  work  Miracles  to  contradict-  the 
 certain  light  of  Nature,  or  perfwadc  men  to  that  which  is 
 certainly  ralfe :  2.  If  men  mould  do  wonders  as  Jamtis  and 
 Jam.  res  the  Egyptian  Sorcerers ,  which  mould  be  overtopr 
 by  greater  wonders ,  as  thofe  of  Mofes,  and  as  Simon  M.igits, 
 and  Elymas  by  Fder  and  Va*l\  In  thefe  cafes  God  could  nor 
 d  to  deceive  men,  by  his  power  or  permifiion,  when  he 
 giveth  them  a  fufficient  prefcrvative.  But  thefe  Miracles 
 had  no  fuch  controll,  but  prevailed  without  any  check  from 
 contradictory  Truths  or  Miracles.  Thus  Chritt  performed 
 his  Promife,  Joh.  14. 12.  Verily,  verily,  I  fay  unto  you,  he  that 
 believetb  on  me,  the  worlds  that  I  do,Jhall  he  do  alfo,  and  greater 
 worlds  than  thefe  Jl:a11  he  do,  becaufe  Igoe  unto  the  Father. 
 
 $.  38.  III.  The  third  tefiimony  of  the  Spirit  to  the  truth  of 
 the  Apofdes  witnefs,  was  the  marvellous  fuccefs  of  their  doclrine 
 to  the  fan&ifying  of  fouls  ;  which  as  it  could  not  he  done  without 
 the  power  and  Spirit  oj  God,  fo  neither  would  the  riqhteow 
 end  merci'ull  Govemour  of  the  World,  have  made  a  company 
 of  profligate  lyars  and  deceivers  his  inftruments  of  doing  this  ex* 
 II  worldly  cheats  and  faljhoods. 
 
 Tt  3  This. 
 
■  g  2  5  0/  f  fo  fubfervitnt  f  roofs  and  Means  ^ 
 
 This  I  tpake  of  before,  as  it  is  the  Seal  of  Chrifts  own 
 doctrine :    I  now  (peak  of  it  only  as  it  is  the  Seal  of  the 
 Apoftles  verity  in  their  teftimony  of  the  Refurre&ion  and  Mi- 
 racles of  Chrift.     Peter  converted  three  thoufand    at  once  : 
 Many  thoufands  and  myriads  up  and  down  the  world  were 
 fpeedily  converted.     And  what  was  this  Converfion.    They 
 were  brought  unfeignedly  to  love  God  above  all,  and  their 
 neighbours  as  themfelves.  AH.  2.  42,  46.    They  continued 
 ftedjajtly  in  the  Afofiles  doUrine,  and Ifellowjhip,  and  breaking 
 of  irea'd  and  prayer :  And  all  that  believed  were  together  and 
 had  all  things  common,  (  not  by  levelling,  but  by  lone  )  and 
 fold  their  pojfffions  and  goods,  and  farted  them  to  all  men,  as 
 every  man  had  need,  and  did  eat  their  meat  with gladnefs 
 and  finglenefs  of  heart,  praifing  God,  and  having  favour  with 
 all  the  Peofle, 
 
 Adr. 4.  32.  "The  multitude  of  Believers  were  of-  one  heart, 
 and  of  one  foul,  neither  [aid  any  of  them  that  ought  of  the  things 
 that  he  poffeffd  was  his  own,  but  they  had  all  things  com- 
 mon. 
 
 All  that  are  in  Chrift,  have  his  Spirit,  and  are  fiiritu ally 
 minded ,  and  walk^  not  after  the  flefh ,  but  after  the  ftirit , 
 Rom.  8.  Tkey  that  are  Chrifts,  have  crucified  the  flefi,  with 
 the  fffedions  and  lufts  *  The  world  it  crucified  to  them,  and 
 they  to  the  world^  Gal.  5.  24.  &  6.  14.  T^ry  are  chofen  to  be 
 holy  and  unllame able  in  love,  Eph.  1.4.  They  walk  as  re- 
 newed in  the  ftirit  of  their  mindes,  with  all  lowlinefs  and  meekc 
 nefs,  and  long-offering,  jorbearingone  another ,er.de'avouring  to 
 \eep  the  unity  of  the  Spirit  in  the  bond  of  peace  :  Eph.  4.  23. 
 2.  3.  As  being  created  unto  good  workj  in  Chrift :  Eph.  2. 10. 
 Without  corrupt  communication ,  litternefs ,  wrath ,  clamor, 
 evil-jpeakjng ,  fornication,  mcleannefs ,  covetoufnefs,  filthinefs, 
 foolifh  talking  and  jeafting,  Eph.  4.  29.  &  5.  3. 4.  Denying  v.n- 
 god'lynefs  and  worldly  lufts,  living  foberly^  right  eovfly  and  godly 
 in  this  pre fent  world,  as  redeemed  from  all  iniquity,  and -pu- 
 rified as  a  peculiar  people-  to  Chrift ,  zealous  of  good  workj  ; 
 Tit.  2.  12,  14.  Having  their  converfation  in  Heaven,  from 
 whence  they  expels  their  Redeemer  to  tranflate  them  into 
 Glory,  Fhil.  3.  20,  21.  The&  were  the  fruits  of  the  Mi- 
 niftry  of  the  Apoftles. 
 
 And  God  was  pleafed  to  bkfs  their  labours  more  than  any 
 
 others 
 
by  which  the  forewent  ionecl 'Evidences  are  known.  527 
 
 ethers  fince,  and  make  better,  halyer,  heaverilyer  Chriftians, 
 by  the  means  of  their  eikleavours  5  that  (u  he  might  give 
 a  fuller  proof  of  the  truth  of  their  tclumony  of  Chrilt. 
 
 £.  39.  It  is  the  great  advantage  of  our  Faith,  th.it  tbefe  fe~ 
 com! . ait tfitii tens  totht  Vifcifles  teftimony  of  the  Miracles  of 
 Cbrifti  tire  Mich  wore  open,  evident,  and  convincing,  to  us  at 
 this  diftanCe,  than  the  Miracles  ofCbriji  himfcl' ;  that  fo  there 
 might  be  no  place  for  rational  doubting. 
 
 The  forts  of  their  miracles  were  as  numerous  as  his: 
 They  were  wrought  by  hundreds  and  thoufands,  and  not 
 by  Chrift  alone.  They  were  wrought  for  an  age,  and  not 
 for  three  years  and  a  half  alone  :  They  were  wrought  in 
 a  great  part  of  the  World,  and  not  in  Judta  and  Galilee 
 alone  :  They  were  done  in  the  face  of  abundance  of  Congre- 
 gations, and  not  before  the  Jews  only  :  And  they  fucceedtd 
 to  the  convciiion  and  fandtification  of  many  thoufands  more 
 than  did  the  preaching  of  Chrift  himfclf.  So  that  if  any  thing 
 that  is  faid  before,  of  the  confirmation  of  Chriirs  own  mi- 
 racks,  had  wanted  evidence,  it  is  abundantly  made  up  in  the 
 evidence  of  their  miracles  who  were  the  reporters  and  wit- 
 nefles  of  his. 
 
 £.40.  /  have  hitherto  been  jhewing  you,  how  the  miracles 
 of  Chrift  were  proved,  attefted,  and  made  certainly  known  tot 
 the  firfi  Churches  -planted  by  the  Apoftles  themfelves,  viz.  by 
 the  tcfiinwny  of  the  Sprit,  i.Iu  their  doctrine  and  lives,  2.  In 
 the  ir  miracles  ,  and  3 .  In  their  fuccefs,  in  the  fandification  of 
 mens  fouls :  I  am  next  to  Jhewyou  how  thefe  matters  of  fad, 
 or  actions  of  the  Apjlles,  are  certainly  proved,  or  brought  down 
 to  us. 
 
 £.41.  And  this  U  by  the  fame  three  wayes  of  poof  as  the 
 Apoftles  proved  to  thefirft  Churches,  their  teftimony  :  (though 
 with  much  difference  in  the  point  of  miracles)  viz.  I.  We  have 
 it  by  the  molt  credible  humane  teftimony :  IT.  By  fuch  tejiU 
 vnony  as  hath  a  natural  certainty  :  IIT.  And  by  fome  of  that 
 te\\imony  of  God,  which  is  alfo  a  fupernatural  evidence:  Of  all 
 which  Imuji  jpeak^in  order  (fufpofwg  what  is  faid  before.) 
 
 £.42.  I.  The  only  natural  way  of  tranfmitting  thofe  things, 
 down  to  us ,  is  by  Hijtorical  Conveyance :  And  the  authors  of 
 this  Hiftery,  art,  both  the  Churches  of  Chriji,  and  their  ene- 
 mies :.    The  credibility  of  which   T'ejlimonies   will  be  fuUyer 
 
 opnedy 
 
328  Of  the  fubfirvknt  V roofs  and  Means , 
 
 opened ,  under  the  fecond  degree  of  proofs  •,    which    compre- 
 htndeth  this.  ' 
 
 £.43.  II.  That  there  is  a  natural  Impoflibility  that  our 
 Hijiory  of  the  Apojiles  gifts  and  miracles  Jkould  be  falf\  will  ap- 
 pear by  reviewing  aU.thc  particulars  ly  which  the  firne  was 
 proved  of  the  Apojiles  tefiimony  o\  the  miracles  of  Chriji  •-,  And 
 in  many  reflet  $,  with  much  more  advantage. 
 
 £ .  44.  (i>)It  **  naturally  imp  ffi^fe  that  all  Reporters  cor. Id 
 be  than felves  deceived:    For  l.Thy  were  many  thoufands, 
 in  fveralCountreys  through  theV/orld:  And  therefore  could 
 not  le  all  either  mid  or  fcnilefs  :    z.-lhey  were  men  that  took,, 
 their  f.dvution  to  be  mojl  neerly  concerned  in  the  thin?,   and 
 rpere  to  forfuke  the  pleafures  of  the  World,  and  jujftr  from 
 tack  (cr  their  Religion:  and  therefore  could  not  be   utterly 
 carekfs  in  cxamimngthe  thing:    %.*tkey  were  prefuie  upon 
 the  places  and  eye-witiuff  s,  and  ear-wiUvffes  of  alK     4,.  The 
 Language*  were  f aid  to  le  jfokgn,  in  their  affemblies,  and  the 
 miracle  done  among  them,  for  many  years,  even  an  age  toge- 
 ther:  And  h  U  impcffible  all  Count reys  coild  be  cheated  by 
 juggling*  in  matters  which  their  eyes  and  ears  Wire  fuch  com- 
 petent witneffes  of,  for  fo  many  years  together.     5.  They  were 
 fiid  to  le  the  djetis  of  many  ofthefe  miracles  themj "elves  j  viz. 
 That  the  cures  were  wrought  on  many  of  them  ;  that  the  fame 
 Spirit  was  given  to  them  all.     6.  And  they  were  faid  to  be  the 
 Agents  themfdves  in  the  fiveral  workj  of  that  Spirit,  accor- 
 ding to  their  fever al  gifts.    So  that  their  common  deceit  mufi  be 
 impcffible. 
 
 If  any  man  mould  now  among  us,  take  on  him  to  fpeak 
 with  divers  Languages  ,  or  tell  the  Churches  that  divers 
 Languages  are  (poke  among  them  in  their  hearing,  by  un- 
 learned men  ;>  and  that  Prophefyings,  Interpretations,  mira- 
 culous cures,  &c.  are  wrought  among  than,  and  name  the 
 peifons,  time  and  place  i  and  fhould  tell  thtm  rh;.t  they  had 
 all  fome  fort  or  other  of  the  fame  girts  themfclvcs-,  were  it 
 pofllble  for  the  people  to  believe  all  this,  if  it  were  a  Lie? 
 Would  they  not  fay  ,  when  did  we  ever  hear  your  Langua- 
 ges ?  or  when  did  we  ever  fee  your.  Cures  and  other  Mira- 
 cles ?  when  did  we  fee  an  Ananias  and  Saphira  die  >  When 
 did  we  do  any -fuch  works  our  (elves  ?  Do.  we  not  know 
 what  wc  doe  ?     Men  could  not  belies  e  fuch  palpable  untruths 
 
 'in 
 
by  which  theforementiomd  Evidences  are  kpovon.  319 
 
 in  matter  orpublick  fadt,  fonecr  t  htm,  among  them,  upon 
 them,  and  much  lcis  could  fo  manv  thoufmds  believe  this, 
 in  fo  matey  Nations ,  if  it  were  talfe :  Becaufe  the  under- 
 (lauding  is  not  free  in  it  felt ->  but  per  modum  natur*  is  nc- 
 
 tcd  by  cogent  evidence;     Abfurd  Hettrines  may  ealiiy 
 
 i  tnd  fo  may  talle  Hiltory  do  by  men 
 
 at  a  (ufficignt  dtftance  :  But  he  that  thinks  the  ears  and  eyes 
 
 ther  feiifts  of  fo  many  thoufand  found  ptrfons,  were 
 all  deceived  thus  in  prefnee,  will  fure  never  truft  his  own 
 ^s  or  fenfe  in  any  thing  ,  nor  expect  that  any  man  , 
 
 on!.!  ever  believe  him,  who  Co  little  believeth  his  own 
 fenfe  and  underftandhig. 
 
 45.     2.)  jbut  the  reporters  were  not  purpofely  the  Ve~ 
 
 5  0  the  World  ly  rv.Uvll  filfhood,  is  alfo  certain  by  th:fe 
 
 ing  evidences. 
 jf.46:   It  n\is  not  pontile  that  fo  many  thou  finds   in  all 
 Count  reys,  Jhwid  have  wit  and  cunning  enough  for  fuch  a  con- 
 
 ■::e,  and  could  keep  it  fecret  among  themfelves  ,  that  it 
 'J.ould  mtver  be  detected. 
 
 They  that  think  they  were  all  fo  ftupid  as  to  be  them- 
 fives  deceived  i  cannot  alfo  think  that  thty  were  all  fo  cun- 
 ning as  to  confpire  the  deceiving  of  all  the  World,  fo  fuccefs- 
 fully  and  undiicovcrcd.  But  it  is  paft  doubt,  that  for  their 
 Naturals,  they  were  ordinary  perfons,  neither  fuch  mad  peo- 
 pi  j  as  all  to  think  they  few,  and  heard,  and  did  things  which 
 were  nothing  fo,  for  lo  long  together  i  nor  yet  fo  fubtile  as 
 to  b:  able  to  lay  inch  a  deceiving  plot,  and  carry  it  on  fo 
 clofcly  to  the  end.  And  they  that  fufpedt.  the  Apoltles  and 
 fiift  Difeiples  to  be  the  Authors  of  the  plot,  will  not  fufp.dfc 
 all  the  Churches  too  :  For  it"  there  were  Deceivers,  there  mult 
 b-  ibme  to  be  deceive  d  by  them:  IfChrilt  deceived  the  Vifct- 
 p/.s,  then  the  Vifciples  could  not  be  wilfull  deceivers  them* 
 (elves :  For  if  they  were  themfelves  deceived,  they  could  not 
 f  therein)  be  wilfull  deceivers:  And  then  how  came  they  to 
 confirm  their  tcftimony  by  Miracles?  If  the  Jpcftles  only 
 were  deceivers,  then  all  the  Difciples  and  Evangelifts  who 
 affiled  them  mult  bz  deceived^  and  not  vHlfull deceivers.  And 
 then  how  came  they  alfo  to  do  miracles?  If  all  the  Apoftles 
 aid  Difciples  of  the  rirlt  Edition  were  wilfull  Deceivers, 
 
 all  the  Churches  through  the  World  which  were  ga- 
 ll u  thered 
 
3  jo  Of  the  [nbfervient  Proofs  and  Means, 
 
 thereel  by  them,  were  deceived  by  them,  and  thcnthey  were 
 not  wilful  deceivers  themfelves  :  which  is  all  that  I  am  now 
 proving,  having  proved  before  that  t-hey  were  not  deceived. 
 
 $.  47. 2.  If  they  had  been  cunning  enough,  it  is  mofi  impro- 
 bable that  fo  many  thousands  info  many  Nations,  fiould  be  fo 
 bad,  as  to  defire  and  endeavour  at  fi.ch  a  rate  as  their  oven 
 temporal  and  eternal  ruinc,  to  deceive  all  the  world  into  abli- 
 ffrhemy,  without  any  benefit  to  themfelves,  which  might  be  ra- 
 tionally fufficient  tofeem  a  tempting  compenfation  to  them. 
 Nemo  jam  infamlaai  £.48.  For  all  t he fe  Churches  which  witneffed  the  Apofiles 
 iscutiac;  nemo  aliud  Miracles,     1.  Did  prof  eft  1 9  believe  lying  and  deceiving  to  lea 
 
 ?ift!l?cf,:  ?V  neC  heinous  fin.   2.  And  to  believe  an  everlafiino  punifhmentlor  liars. 
 faseftulli  defuare-       trT.1     J  .     ,      ;    .    -r>   1  ■  •     *        L  -";••;  • 
 
 ligione  raentiri.  Ttr-  3-Thcywere  taught  by  their  Kehgionto  expect  calamity  inthu 
 tMl.  ,A$p\.  c.  ;o.         world.    4.  They  had  experience  enough  to  confirm  them  in  thai 
 expectation:  Therefore  they  had  no  motive  whizhcovldbe  fuf- 
 ficient to  make  them  guilty  offo  cojily  a  deceit. 
 
 For,  i.Operari  fequitur  effe.    A  man  will  do  ill,  but  accor- 
 ding to  the  meafure  that  he  is  ills  and  as  bad  as  humane  na- 
 ture is,  it  is  not  yet  fo  much  depraved,  as  that  thoufands 
 through  the  world  could  agree,  without  any  commodity  to 
 move  them  to  it,  to  ruine  their  own  efhtes,  and  lives,  and 
 fouls  for  ever,  meerly  to  make  the  world  believe  that  other 
 men  did  miracles,  and  to  draw  them  to  believe  a  known 
 untruth.    And,  2.  as  free  as  the  will  is,  it  is  yet  a  thing  that 
 hath  its  nature  and  inclination,  and  cannot  act  without  a 
 caufe  and  ob,'ecl ;,  which  muft  be  fome  apparent  good :  There- 
 fore when  there  is  no  good- appearing,  but  wickednefs  and  mi- 
 dry,  it  cannot  will  it.  So  that  this  feemeth  lnconfiftait  with 
 humane  nature. 
 Qji-d     adeo    fimile       $.  49.  And  the  certain  hifiory  of  their  lives  doth  Jhew,  that 
 Philofophus  &  Chri-  they  were  perfons  extraordinary  good  and  confcionable  :  being 
 ftianus?  Gracciasdi-  holy,  heavenly  and  contemners  of  tbi*  world,  andready  tofiffer 
 fcipulus ,& com  ?  r0;tkeir  Xeligion:  and  therefore  could  not  I  e  fo  extremely  bad, 
 famr   negotiator    U  J  o  ■>  .  <  r '  ■   • 
 
 rk«  ?    verborum   &  **  to  nane  themfelves  only  to  do  mijchtej  to  the  world  and  their 
 fa&orum      operator,  pojlerity. 
 
 Tem-.l.  Apol.c>$6.  £#  ^o.And  their  enemies  bare  them  witnefi,  that  they  did 
 andfi'fftred  all  thk  in  the  hopes  of  a  reward  in  heaven  :  which 
 proveth  that  they  were  not  wilful  liars  and  deceivers :  for  no 
 man  canlook^for  a  reward  in  heaven,  for  the  greatefi  kjtown- 
 viUanyon  earth,  even  for  fi-ffcring,to  cheat  all  the  world  into  a 
 blafpbem}'*  Even 
 
- 
 
 by  which  the  fore '-mentioned  Evidences  are  known.  35 1 
 
 Even  Lucian  fcoifeth  at  the  ChriAians  for  running  into 
 furrerings,    and  hoping  to  be  rewarded  for  it  with  a  life 
 
 ilaitmg. 
 
 0.51.3.  If  they  had  been  never  fo  cunning  andfo  bad,  yet 
 wasitimpcjji.le  that  theyfljould  be  ah le  for  ftafucafsful  exe- 
 cution of  fhcb  a  deceit^  as  will  appear  by  all  thefe  following 
 evidences. 
 
 -  $.52.  1.  It  was  impojpble  that  ft  many  thou fanis^  at fucb 
 a  diftance,  who  never  faw  each  others  faces,  could  lay  the  florin 
 a  way  of concord  •>  but  one  would  have  been  of  one  mind,  and  an- 
 other of  another. 
 
 $.  53. 2.  h  is  impofjible  that  tbeyjhould  agree  in  carrying  it 
 on,  and  keeping  it  fecret  through  all  the  world%  if  they  had  ac- 
 corded in  thefirft  contrivance  and  attempts. 
 
 #.  54.  3.  It  is  impofjible  that  all  the  thoufands  ef  adversaries 
 among  them,  who  were  eye-witneffes  and  ear-witness  as  weU 
 as  they,  Jhould  not  difcover  the  deceit. 
 
 AW  thofc  FartkLms,  Medes.Elamites,  and  other  Country- 
 men, mentioned  ^5.  2.  were  not  Christians :  and  the  Chri- 
 stians, thowgh  many,  were  but  a  fmall  part  of  the  Cities  and 
 Countries  where  they  dwelt.  And  Paul  faith,  that  Tongues 
 and  Miracles  were  for  the  fake  of  unbelievers  i  and  unbe- 
 lievers were  ordinarily  admitted  into  the  Chnftian  afTem- 
 blies:  and  the  Chnftians  went  among  them  to  preach  •,  and 
 moft  of  the  miracles  were  wrought  in  their  light  and 
 hearing. 
 
 $.  55.  4.  It  is  impoffible  that  the  falling  out  of  Chriftians 
 among  themfelves,  among  fo  many  thoufands  in  fever al  Nations, 
 Jhould  never  have  detected  the  deceit,  if  they  had  been  all  fucb 
 deceivers. 
 
 $.  56.  5.  It  is  impofible  but  fom  of  the  multitudes  of  the 
 perverted,  exafperated,  feparating,  or  excommunicate  Here- 
 ticks,  (which  were  then  m  moft  Countries  where  there  were 
 Chriftians,  and  oppofed  the  Orthodox,  and  were  oppofed  by 
 them  J  Jhould have  detetled  this  deceit,  if  it  had  been  fucb. 
 
 £.57.6.  It  is  inrpoflible  Inn  fom e  of  the  Apoftates  of  thefe 
 times,  who  are  fuppofedto  have  joy  ned  in  the  deceit,  would  have* 
 detected  it  to  the  world,  when  they  fell  off  from  ChrilUanity. 
 
 #4  58.  7.  Itisfcarce  fofpble  among  fo  many  thoifands  infe- 
 vnafumdSy  that  none  of  their  own  confeiences  livingor  dying, 
 
 Uu  2  Jhould 
 
^o 2  Of  the  fabfervient  Proofs  and  Means ■, 
 
 Jhould  be  constrained  in  remorfe  and  t  err  our.  to  detect  fo  great  an 
 evil  to  the  world. 
 
 £.59.  8.  Much  more  impojfille  U  it,  that  under  the  consci- 
 ence cffuch  a  viUany,  they  jhould  live,  andfffsr,  and  die  re- 
 joycingly,  and  think^it  a  happy  exchange  to  forfdk$  life  and  d7, 
 for  the  hops  of  a  reward  in  heaven  for  this  very  thing. 
 
 $.  60.  9.Lajlly,it  psimp:ffiole,  that  theft  thoufands  of  Ckri- 
 fbians  frouldbe  able  to  deceive  many  mere  than  themfdves,  into' 
 the  belief  of  the  fame  untruths,  in  the  very  time  arJ\lice,  where 
 the  things  were  fiid  to  be  done  j    and  where  the  detechn  of  the 
 deceit  had  been  cafie, yea, unavoidable. 
 
 Chriitianity  was  then  upon  the  increafe  :  they  that  were 
 converted,  did  convert  more  than  themfrlves.     Suppuie  in 
 Jerufalem,  Ephefus,  Corinth,  Rome,  Sec.  forae  thoufands  be- 
 lieved by  the  preaching  of  the  Apo(tles,m  a  tew  years  at  the 
 firft :  in  a  tew  years  more,  there  were  as  many  more  added, 
 Now  fuppo'ing  all  this  had  been  bat  a  cheat,  if  the  Chrifii- 
 ans  had  told  their  neighbours,  [_  Among  us,  unearned  men 
 fpeak  in  the  Languages  ofall  Countries  i  they  caft  out  devils  y 
 they  cure  all  difcafes  with  prayer  and  annomtmg  *,    they  pro- 
 pheiie,  and  interpret  Tongues  =,  they  do  many  other  miracks  '•> 
 and  the  fame  Spirit  is  given  to  others  by  their  impolltion  d 
 hands,  and  all  this  in  the  Name  and  by  the  Power  of  ]efus :  ~] 
 would  not  their  neighbours  eafily  know  whether  this  were 
 true  or  not }  Andifit  were  falfe,  would  they  not  hate  fiicrj 
 deceivers,  and  make  them  a  common  fcorn,  initead  of  being 
 converted  by  them  > 
 
 $ .  6 1 .  Theforeftid  imfcfpbilities  are  herein  founded :  1 .  There 
 U  no  effeli  without  afufficient  caufe.  2.  A  neceffary  cav.fe,  not 
 Efficiently  hindred,will  brini  for*h  ?r*  anfwerable  effed.  But  the 
 oppofedfuppofitionmaketh  effecls  without  anyfvfficient  caup,  and 
 neceffary  caufes  without  their  adequate  tffecls. 
 
 $.62.  The  providence  of  God  permitted  difpntiens  and  here- 
 fies  to  arife  among  Chrijiians,  and  rivals  and  falfe  Tsachers  to 
 raife  hard  reports  of  the  Apoflles,andthe  people  to  befomewhat 
 alienated  from  them,  that  the  Apo\Ues  might  by  challenges  appeal 
 to  wracks.  •,  andfnture  ages  might  be  convinced,  that  the  matter 
 ef  fad  could  not  be  contradicted. 
 
 The  Romans  had  contentions  among  them  (elves,  the  ftrbng 
 and  the  weak  contemning  or  condemning  one  another,  about 
 
 meats 
 
by  which  the  forcmcirtioi:ecL  Evidences  arc  kpoxen. 
 
 meats  and  da\  1 4.  and  1 5.    The  Corinth  1  ms  w .  re  d  i- 
 
 vided  into  fa&ious,  and  exafperaled  agamit  Paul  by  falle 
 Apoftks*  Co  that  he  is  fain  at  large  to  vindicate  hisMiniiiry: 
 and  he  doth  it  partly  by  appealing  both  to  miracles  and 
 works  of  power  Wrought  among  them,  and  by  the  Spirit 
 given   to  thei  2   Cor.  12.  12.    and  13.5,4,5.  and 
 
 1  Cor.  12.  7,12,13.  The  Galatiaxs  were  more  alienated 
 from  Pn*/by  J;  vijh  Teach,  rs,  and  feemed  to  take  him  as  an 
 enemy*  for  telling  them  the  truth,  and  he  feared  chat  he- 
 had  rxitowul  on  them  labour  in  vain*,  and  in  this  cafe  he 
 vehemently  rebuketh  them,  and  appcaLth  riift  to  miracles 
 wrought  among  than,  and  before  their  eyes,  and  next  to 
 the  S 1  -n  to  thcmfclves  :  Gal.  3.  1,  2,  3,  4,  5.  0  fooliJJj 
 
 Galatians,  who  bath  bewitched\ou  that  you  Jhouldnot  obex  the 
 truth,  before  wbofe  eyes  Jefus  Cl.rii  hath  been  evidently  ft 
 forth  (purified  among  you  ?  This  only  would  I  learn  of  you,  Rs- 
 {je  the  S fir  it  by  the  works  of the  law ■,  or  ly  the  hearing  of 
 faith  1  He  therefore  that  miniflreth  toyou  the  Sprit,  and 
 ivorkfth  miracles  among  yon,  doth  he  it  ly  the  work*  of  the  la** 
 or  by  the  hearing  of  faith  ?  Now  if  no  fucli  miracles  were 
 wrought  among  them,  and  if  no  fuch  Spirit  was  received 
 by.  themfelves,- would  this  argument  have  tilenccd  adver- 
 (aries,and  reconciled  the  minds  of  the  Galatians}  or  rather 
 have  made  them  deride  the  cauk  that  mufr  have  fuch  a  de- 
 f  nee,  and  lay,  [  Who  be  they  that  work  miracles  among  us } 
 and  when  did  we  receive  fuch  a  Spirit  ?  ~]  So  to  the  Romans, 
 this  \sVav.C$  tdtimonial,  Row.  15.  ;8,  19.  For  I  mil  not  dure 
 tOifPeakjf  anyofthofe  things  which  drift  hath  not  wrought  /y 
 me,  to  m.ikf  the  Gentiles  obedient  by  word  and  deed  :  Through 
 mighty  figns  and  wonders ,  by  the  fewer  of  the  Sprit  of  God, 
 And  to  the  Corinthians  heiaith,  1  Cor.  14.  18. 1  thank^ 
 my  God,  Ijpe*K  Wlt^  tongues  more  than  you  all.  So  Gal.  2.  8. 
 1  Cor.  14.  22.  Tongues  are  for  afign  to  them  that  believe  not,. 
 So  Ads  2.  43.  and4-30.  and  5.  12.  and  7.  36.  and  8.  13. 
 and  14.  3.  and  6.  8.  and  8.  6,15.  and  15.  12.  and  19.  u» 
 1  Cor.  12.  10.  Miracles  are  itill  made  the  confirmation  of. 
 the  Apoftles  teftimony  and  do&rine. 
 
 Ana"  m  Heb.  2.  3,  4.  you  have  the  juft  method  of  the  proof 
 and  progrefs  of  Chriiiianity,  [  Which  at  the  firft  began  to  he 
 Jpol^-n  by  the  Lord,  (  but  how  is  that  known  ?  )  and  was  con- 
 
 U  u  3  firmed. 
 
334  Ofthejfibferviefft  Proofs  and  Means  ^ 
 
 firmed  to  w  by  them  th«t  heard  him.  (But  how  (lull  we  know 
 that  they  faid  truth  ? J  God  alfo  bearing  them  witnefs  with 
 figys  and  wonders,  and  with  divers  miracles  and  gifts  of  the 
 holy  Ghoft,  according  to  his  own  will. 
 
 And  Ad.  4.  53.  And  with  great  power  gave  the  Apoftis 
 witnefs  of  the  refurrefionof  the  Lord  Jefns.  1  Joh.  1. 1,  2,  3. 
 That  which  was  from  the  beginning,  which  we  have  heard, 
 which  we  have  feen  with  our  eyes,  which  we  have  looked  ipon^ 
 and  our  hands  have  handled  of  the  word  of  Ijfe,  (for  the  life 
 was  manifefted,and  we  have  fen  it,  and  bear  witnefs,  and  ft). w 
 unto  you  that  eternal  life  which  w  as  with  the  Father,  and  was 
 manifefied  unto  us  •, )  that  which  we  have  fen  and  heard  de- 
 clare we  unto  yout  that  ye  alfo  may  have  feUowfljip  with 
 us^  &c. 
 
 $.  63.  lU.jhe  miracles  of  the  Apoftles  are  not  only  attefted 
 by  the  Churches  which  were  tye-mtwjfes  of  them,  "1.  By  the 
 w ay  of  moft  credible  humane  teftimony.  2.  And  by  natural 
 evidence  of  infallible  certainty :  but  alfo,  5.  By  fupernatural 
 tefiimony  of  God  himftlfy  as  appear eth  in  thefe  following 
 evidences. 
 
 $.6$.  1.  Many  miracles  were  wrought  by  thofe  rlrft 
 Churches,  who  were  the  witneffes  of  the  Apoftles  miracles  •■> 
 which  is  a  divine  atteftationto  their  teftimony. 
 
 1.  The  Scriptures  fore-cited  tell  us,  that  the  fame  holy 
 Ghoft  was  given  to  them  all,  though  all  had  not  the  fame 
 gifts  *  and  that  tongues,  and  healing,  and  miracles  were  the 
 gifts  of  many,  though  not  of  all :  which,  as  I  have  (hewed, 
 they  could  not  themfelves  have  believed  ofthemfelves,  if  it 
 had  not  been  true.  Yea,  fufficient  hiftorical  teftimony  telleth 
 us,  that  for  three  or  four  hundred  years,  (  at  leaft  till  Con- 
 fiantine  owned  and  protected  Chrimanity  by  Secular  Power  J 
 miracles  were  wrought  in  confirmation  of  the  Chriitian 
 faith.  It  hath  been  the  devils  craft  to  feek  to  deitroy  the 
 credit  of  them,  partly  by  hypocrites,  who  have  counter- 
 feited miracles  ^  and  partly  by  lying  Legends  of  the  carnal 
 proud  domineering  part  of  the  Church,  who  have  told  the 
 world  fo  many  palpable  lies,  that  they  feemed  to  do  it  111 
 defign,  to  perfwade  them  to  believe  nothing  that  is  true. 
 But  yet  all  wife  men  will  know  the  difference  between  Hi- 
 ftory  credible  and  incredible.    The  many  teftimonies  of  the 
 
 miracles 
 
by  which  the  fore-mentioned  Evidences  arc  knovm.  335 
 
 miracles  df  Gregory  9tbaunfaturgMfy  2nd  many  others,  mcn- 
 
 tioredby  Eifebiw,  and  almoft  all  other  ChiiftUn  Writers  ok 
 
 times,  and  thofc  mentionedby  Avgufiine,  de  Civitatc 
 
 :  2  Cap.  8.  and  Kettatt.  lib.  i.wp,  13.  &paffim  >  and 
 
 ^rian^ertvllian,  and  many  more,  will  not  be  thought 
 
 impartial  confidering  men. 
 
 0.  65.  2.  llh  eminent  fanSity  of  the  Fafiors  of  the  Churches , 
 mih  I  tfs  of  their  teftimpny  and  deftrine^for  the  true  fan- 
 
 Ci fie  at  ion  of  many  1  hou fa nd  fouls ,  UGocCs  orvn  attefiation  to 
 their  tefiimony  and  doclrine. 
 
 How  for  the  (andrifying  renewing  fuccefs  of  thedodhine, 
 is  a  Divine  attefiation  to  its  verity,  I  have  before  opened  :  and 
 how  tar  God  owncth  even  the  truths  of  Philofophy,  by  blef- 
 fing  th:m  with  an  adequate  proportionable  fuccefs.  The 
 rive  partial  truths  of  Philofophy,  produce  a  defective 
 partial  reformation-,  (  how  far  God  accepteth  rt,  belongeth 
 not  to  my  prefoat  buimefs  to  determine. )  The  more  full  and 
 integral  difcovery  of  God's  will,  by  JelusChrifi,  doth  pro- 
 duce a  more  full  and  integral  renovation.  And,  |.  The 
 c:A\d  is  known  by  the  erlldt.  2.  And  God  will  not  (as  is  be- 
 fore  did  J  blefsa  lie  tc  do  the  molt  excellent  work  in  all  the 
 world.  Now  it  is  a  thing  molt  evident,  that  God  hath  (till 
 bleG'd  the  Minittry  of  the  Chriltian  Pallors  in  all  ages,  to  the 
 renewing  of  many  thouiand  fouls  :  That  this  is  truly  lb,  I 
 (hall  fomewhat  fullier  fhew  anon  :  but  that  it  is  God's  own 
 attestation,  I  have  (hewed  befoiw 
 
 <$.66.  I  have  opened  the  validity  of  the  Apcftles  tefiimony 
 of  the  Refurrefiion  and  mirach  s  ofChrift,  and  thefirfi  Churches 
 certain  tefiimony  of  t^e  miracles  of  the  Apofiks\  both  of  them 
 having  a  three-fold  certainty,  M,ral,  Natural  and  Superna- 
 tural:  In  all  which  I  have  fuppoftd,  that  fach  a  tefiimony  the 
 Churches  have  indeed  given  down  to  their pofierity\  which  u  the 
 thing  that  remaineth  lafily  to  be  here  proved. 
 
 £.67.  Jhe  docirhie  andmiraclts  ofChrift  and  his  Apofiles 
 have  been  delivered  us  down  from  the  firii  Churches,  h  atithefe 
 following  ways  of  hifiory.  1.  By  delivering  to  us  the  fame 
 writings  of  the  Apofiles  and  TSvangelijh  which  they  received 
 from  their  hands  tbemfelves  as  certain  truth,  and  delivered 
 down  as  fuchtous:  even  the  holy  Scriptures  of  the  New  7V- 
 fiament,  yljey  that  believed  their  words,  belie:  ed  their  n 
 
 and 
 
«  j  5  0/  fife  fubfervient  Proofs  and  Mews, 
 
 and  have  told  us  their  belief,  by  preferring  them  for  pofterity 
 as  Sacred  Verities. 
 
 In  the  holy  Scriptures,  the  life,  and  death,  and  dodtrine  of 
 Chrift  is  contained  \  with  the  doctrine  of  the  Apoftles,  and 
 fo  much  of  the  hiftory  of  their  Preaching  and  Miracles,  as 
 Luig  was  an  eye-witnefs  of,  or  had  certain  knowledgeof, 
 .Who  was  commonly  Pauls  companion )  by  which  we  may 
 partly  judge  of  the  Adlsof  the  reftofthe  ApoftLs.  And  if 
 *ne  Churches  had  not  believed  all  thefe,  they  would  not 
 have  delivered  them  as  the  infallible  Writings  of  the  infphed 
 Apoftles  to  their  Posterity. 
 
 £.  68  2.  The  very  fucceflive  Being  of  Chriftians  and 
 Churches,  is  the  fid! eft  hiftory  that  they  believed  thofe  things 
 which  wads  t he m  Chriftians  and  Churches ,  which  was  the 
 /Joanne andmiracUs  of  Chrift, 
 
 A  Chnftian  is  nothing  elfe  but  one    that  receiv^tfo  the 
 Doctrine,    Refurrcdtion,  and  Miracles  of  Chrift,  as  certain 
 truth,  by  the  preaching  and  Miracles  of  his  great  Witnefils, 
 the  Apoftles ;  fo  many  Chriftians ,  as  there  ever  were,  fo 
 many  (elievers  of  thefe  things  there  have  been.     It  was  this 
 Doctrine  and  Miracles  that  made  them  Chriftians,  and  plant- 
 ed thefe  Churches :    And  if  any  man  think  it  queftionable, 
 whether  there  have  beeif  Chriftians  ever  fince  Chrifts  time, 
 in  the  World,  All  hiftory  will  (arisrie  him,  Roman,  Mahome- 
 tan, Jewifi  and  Chriftian,  without  any  one  diffenting  voice. 
 Pliny,  Suetonius,  Tacitus,  Marcellinus,  Eunapius,  Lv.cian  and 
 Porphyry  and  Julian,  and  all  fuch  enemies  may  convince 
 him  :  He  (hall  read  the  hiftory  of  their  fuflferings,  which  will 
 tell  him,  that  certainly  fuch  a  fort  of  perfons  there  was  then 
 in  the  World. 
 
 £.69.  3.  The  fv.cceffion  of  Paftors  and  Preachers  in  all 
 generations,  is  another  poof:  For  it  was  their  office  to  read 
 fublickjy-,  and  preach  this  fume  Scripture  to  the  Church  and 
 World,  as  the  truth  of  Cod. 
 
 I  fpeak  not  of  a  fucceflion  of  Paftors  in  this  one  City  or 
 that,  or  by  this  or  that  particular  way  of  ordination,  ha- 
 ving nothing  here  to  do  with  that :  But  that  a  certain  fuc- 
 ceflion there  hath  been  fince  the  dayes  of  the  Apoftles,  is 
 paft  queftion  :  For  1.  Elfe  there  had  been  no  particular 
 Churches:  2.  Nor  no  baptifm  :  3.  Nor  no  publick  Worfhip 
 
 of 
 
hy  which  the  fore  mentioned  Evidences  arc  known.  207 
 
 J.     4.  Nor  no  Synods,  or  Difcipline:  B.it  tins  is  not 
 ftd. 
 
 vn    70.  4.  The  continuance  0  -.  which  is  the  kernel 
 
 cr  ft  ■'  lianity^  provith  the  eo  v  of  the  Chri- 
 
 i: aith.    }  hriftians  inBaptifm^  rtere  '  in- 
 
 tothe  ■  obedience  of  the  Son  and  Holy  Ghc 
 
 jvc  I.  er. 
 
 <$ .  7 1 .   5.  7  ring  down  of  the  three  breviate  S} 
 
 irh,  Dcfire  and  Duty,  the  Creed,  Lords  Prayer  a 
 rcbes  delivery  of  the  Chriftian  Rettg 
 that  which  aU  Chrifiians  have  believed. 
 
 ■1.   6.  Jheconjiant  communion  of  the  Church  in  foltntn 
 Affenillies,  and  getting  apart  the  Lords  Day  to  that  ufe,  tvas  a 
 ry  cfthe  Ch  iftian  faith,  which  thofe  ajfemblies  allprofejfed 
 to  bel 
 
 £.  73.  ".  "the  confiant  preaching  and  reading  of  the fe  fame 
 
 i  in  thofe  AflembUes ,  and  celebrating  there  the  Sa- 
 
 •  at  of  Chrifts  death,  and  the  cujiom  of  open  profeffing  their 
 
 Belief,  and  the  Prayers  and  praifes  of  God  for  the  KefimreSion 
 
 and  Miracles  ofChrifi,  are  all  open,undenyable  t  eft  monies  that 
 
 tbefe  things  were  believedby  thofe  Churches. 
 
 $.  74.  8.  The  frequent  difputes- which  Chrifiians  in  all  ages 
 with  thj  adverfaries  of  the  Scripture  and  Christiani- 
 ty, dojhew  that  they  believed  alltheje  Scriptures,  and  the  Do- 
 s  and  Miracles  therein  contained. 
 $.  75.  9.  The  Writing  of  the  Chrifiians  in  aU  ages, their  Apo- 
 ,  Commentaries,  Hftories,   Devotional  treatifes ;  aU  bear 
 the  fame  testimony,  that  we  have  thefe  things  by  their  tra- 
 dition. 
 
 $.  j6.  10.  'the  Confeffions,  Sufferings  and  Martyrdom  of 
 many  in  m  ,  do  bear  the  fame  teftimeny,  that  they  be- 
 
 lieved this,  for  which  they  fuffered  i  and  that  pofterity  received 
 it  from  them. 
 
 £'.  77.  1 1.  the  Decrees  and  Canons  of  the  Synods  or  Coun- 
 cils of  the  Bifhops  of  the  Churches,  are  another  part  of  tb-e  hifto- 
 ry  of  the  fame  belief 
 
 £.78.  12.  Laftly,  the  decrees  and  laws  of  Princes  concern- 
 ing  them,  are  another  part  of  the   hiftory,  Jhewing  that9  they 
 did  believe  thefe  things. 
 $.7  9.  And  if  any  qucftion  whether  our  Scriptures  which  contain 
 
 X  x  thefe 
 
358  Of  the  ftfbfervient  Troofs  and  Means  ^ 
 
 tbefe  hiftories  and  doUrines  be  indeed  the  fame,  which  theje 
 Churches  received  and  delivered  from  the  Apofiles,  he  may  easi- 
 ly be  convinced,  as  followeth. 
 
 £.80.  1.  Various  Copies  of  it  in  the  Hebrew  and  Greek 
 text,  were  very  quickly  featured  about  the  World,  and  are  yet 
 found  in  all  Nations  agreeinginall  material  parages. 
 
 £.•8 1.  2.  Tliefe  Scriptures  weretranflated  into  many  Lan- 
 guages, of  which  there  are  yet  extant,  the  Syriack,  Arabick, 
 Ethiopick,  Peifian,  &c.  which  agree  in  all  material  things. 
 
 £.82.  3.  It  was  the  fiat ed  Office  of  the  Minijhrs  in  all  the 
 Churches  in  the  World,  to  read  thefe  Scriptures  openly  to  the 
 People^  and  preach  on  them,  in  all  their  folemn  AJfemblies  : 
 And  a  thing  fo  puehekfy  maintained  and ufed,  could  not  pcjfibly 
 be  altered  ?naterialiy. 
 
 £.83.  4.  All  private  Chrifiians  were  exhorted  to  read 
 and  v.fe  the  fame  Scriptures  alfo,  in  their  Families ,  and  in 
 fecret. 
 
 $.  84.  5.  This  being  through  fo  many  Nations  of  the  World, 
 it  was  not  poffible  that  they  CBuld  all  agree  upon  a  corn  ft  ion  of 
 the  Scriptures :  nor  is  there  mention  in  any  kifiory  of  any  at- 
 tempt of  any  fuch  agreement. 
 
 tf .  85  6.  If  they  would  have  met  together  for  that  end,  they 
 could  not  fojfibly  have  all  confented:  Bcaufe  they  were  of  fo 
 wanymindes,  and  parties,  and  inclinations. 
 
 tf.  86.  7.  Ejpecially  when  all  Chrifiians  ly  their  Keligio;;, 
 take  it  to  he  matter  oj  damnation,  to  adde  to  or  diminish  from 
 thefe  fucred  Writings,  as  being  the  infiired  Word  of  God. 
 
 £.87.  8.  And  every  Ckrifiian  toolkit  for  the  rile  of  his 
 faith,  and  the  Chart  rforhii  heavenly  Inheritance  h  ar.dtkere- 
 fore  would  certainly  have  had  his  aciion  againft  the  Corrupters 
 of  ix. 
 
 As  the  Laws  of  this  Land,  being  recorded ,  and  having 
 Lawyers  and  Judges  whofe  calling  is  continually  to  ufe  them, 
 and  men  holding  their  Eitatcs  and  fafety  by  them,  if  any 
 would  alter  them  all  the  reft  would  quickly  ctettct  it,  and  be 
 upon  his  head. 
 
 $.  88.  p.  Ihr,  the  many  Sells  and  Contentions  amon^Chr'i- 
 fiians,  and  the  many  Heret-icks  that  were  at  emnity  with  them, 
 ■would  certainly  have  detcaed  any  combination  to  corrupt  the 
 Scriptures.^ 
 
 $.  89.  10. 
 
by  which  thcfore-wcntioncd  Evidences  are  knotoh.  339 
 
 $.89.  10.  Some  few  Htretic^s  in  the  beginning  did  attempt 
 to  tring  in  the  Gojpel  of  Nieodcmus,  ana  fome  other  forged 
 Writings,  and  to  have  corrupted  fmie  parts  oj  Scripture  >  and 
 the  Churches  prefently  cry  ed  them  down. 
 
 £.90.  1 1 .  Moft  Heretic!^  have  pie  adedthefe  fame  Scriptures-, 
 and  denxed  them  not  to  he  genuiyte :  Tea,  Julian,  CeHus,  Por- 
 phyry, and  other  Heathens  did  not  deny  it ,  but  toolkit  at  a 
 in  truth. 
 
 0.91     12.  7>.v  ancient  Writers  of  the  Church,  Clemens, 
 
 ,  Jullin,  Ircnxus,  Tamilian  ,  Cyprian,  Amobius, 
 
 nagoras,  Ladbmtius,  Eufcbius,  Nazianzene ,  Nyflen, 
 
 BalU,  Cnryfoftom,  Epiphanius,  Hicrom  ,  Augultine,  &c.  do 
 
 ali  cite  thtfe  Scriptures  as  we  now  have  them  in  all  things 
 
 material. 
 
 $.02.  13.  jheChrijlian  Emperours  have  inferted  the  men- 
 tion o-  fome  pajf.!ges  in  their  Laws,  in  the  fame  words  as  they 
 are  in  our  Bibles. 
 
 £.93.  14.  Several  Councils  have  not  only  cited  fever  alpaf- 
 mt  of  them,  I  v.t  pleaded  them  fliU  as  the  Word  of  God,  and 
 enumerated  the  particular  fro^s  which  confiitute  the  whole 
 erne. 
 
 All  this  fet  together  will  tell  any  man  of  reafon,  con- 
 ^deration,  and  impartiality,  that  we  have  much  fuller  cer- 
 tainty that  thefe  Scriptures  are  the  fame  which  the  full 
 Churches  received  rrcm  the  Apoftles,  than  they  can  have 
 that  VirgiCs,  Ovid's,  Cicero's  or  Plutarch's  works  are  theirs  i 
 or  that  the  Statutes  of  this  Land  are  currant.  Yea,  were 
 it  not  left  I  be  too  tedious,  I  might  diftin&ly  (hew  you  the 
 torementioned  threefold  certainty  of  all  this:  1.  Amoral 
 certainty  of  the  ihongeit  humane  Faith.  2.  A  natural  cer- 
 tainty grounded  upon  Phyflcal  impoffibilities  of  the  contra- 
 ry. 3.  And  fomewhatof  a  Divine  fupcrnatural  attejiation, 
 by  the  continued  blefling  of  God  on  the  Scriptures  for  the 
 fan&ifying  of  fouls  in  every  age. 
 
 And  this  bringcth  me  up  to  the  laft  part  of  this  Chapter  t 
 I  have  all  this  while  been  (hewing  how  the  three  firft  parts 
 of  the  Spirits  witnefs  to  Chrift,  are  made  known  to  us,  viz. 
 Prophesy  j  the  Holyncfs  of  the  Do&rine,  and  Miracles :  I 
 come  now  in  a  word  to  the  fourth. 
 
 £.  94.  IV.  How  may  we  certainly  know  the  fourth  part  of 
 
 X  x  2  the 
 
340  ,  Of  the  fubfervient  Proofs  and  Means ', 
 
 Mat.  i,2i.  Ht  Jhall  the  SPIRITS  witnefs  to  Chri},  viz.    The  fuccefs  of  his 
 
 five  bu -People  from  do&ri      hl  the  Regeneration  of  his  Vifciphs,  and  the  aciual  fa- 
 ther? (nis:  Videqua»      .        ,        r         .*-.     r     ■       J  >   i  ■  *  —-j** 
 
 de  nomine  Jcruhabct  vlng  them  fYm  thetr  fm  ? 
 
 Bedain  Luc.  2.1,  i.       ^#fa?.  I  fhall  anfwer  this,    I.  As  to  the  times  paft,  and 
 
 c.  7.  fnU  62.  p.  x.  2.  As  to  the  prcfent  age. 
 
 dc  numero  888.    in       £.95.    1.  What  men  have  been  in  times  paft,  we  have  but 
 
 *%%$§  SI     thefe  three  wayes  to  ^orv  •*  *•  By the  Hifi°ry  ofthofe  a&es  * 
 
 2.  B)'  their  remaining  works :  3.  By  their  fuccefiors  in  whom 
 their  belief  and  qualities  are  continued.  And  1.  that  there 
 have  been  holyperfons  in  all  ages  (yea,  that  all  true  Chriiians 
 TV  re  fuch)  we  have  as  good  tejiinmy  as  Hijtory  can  affords 
 whether  you  will  judge  of  them  by  their  profffjion,  Ife  or  pffer- 
 ings.  2.  Their  remaining  works  are  very  great  testimonies 
 what  a f.  jpint  ofHolinefs,  Charity  and  Jujiice,  doth  Ircath  in 
 the  writings  of  thofe  holy  men,  which  are  come  to  our  hands  ? 
 Clemens  Romanus,  Ignatius, Cyprian,  EphremSyrus,  Ma- 
 carius,  Auguftine ,  Gregory  Nazianzene,  Gr.  NylTen,  Bafll, 
 Ambrole  ,  Chryfoftom  ,  Salvian ,  Caflianus ,  Bernard,  &c. 
 
 3.  Thofe  that  fucceedthem  at  this  day  in  the  firious  profeffion 
 of  Chrjftianity)  are  a  living  hifiory  of  the  virtues  of  their  an- 
 cejtors. 
 
 #.96.  2.  Of  the  f anility  of  the  Chrijlians  of  this  prefent 
 
 age,  there  is  a  double  knowledge  to  be  had:    \.  By  them  that 
 
 are  Regenerate  themfelves :  2.  By  them  that  are  not :  Between 
 
 Sicut  Ars  in  eo  qui  thefe  wayes  of  knowledge  the  difference  mvft  be  great. 
 
 naftus  eft  illam,  ira       £.  97.   j.  As  he  that  hath  learning,  or  love  to  his  Parents, 
 
 gratia  Spintus  in  eo  or  l0yahy  to  his  Kingy  or  faathfulnefs  to  his  friend,  may  know 
 
 ^SdcmCp«fen.7«  ##>  hath  h  >  f°  ^  h'  th*  U  renmed  ty  the  SPirit  *f 
 nonperpecuooperans  God,  and  hath  a  predominant  love  to  God,  a  heavenly  win  de 
 eft-  Bafl.  dc  spW.  and  converfation,  a  hatred  of  fm,  a  delight  in  holinefs,  a  love 
 (**&•  to  all  men,  even  his  enemies,  a  contempt  of  the  World,  a  mafie- 
 
 Animac  Mux  ac  if-  ry  over  his  flejhly  appetite ,  fen fe  andlujh  >  a  holy  Government 
 •luftraue  SpiritUjfiUnt  of  his  pafftons,  thoughts,  and  tongue  j  with  a  longing  dtfire  to 
 &  ipfac    Spirit  -ales  j   fa  perfect  in  all  this,  and  a  fupportin^  hope  to  fee  Gods  qlory, 
 &   in    alios  graciam        d       }       }y      },,  fb     Ml  jjU  Qr  UvQ  ;  d  j,^    r     - 
 emittunr :    Hinc  tu-  ■>'  /  t>         j  j  ?  j 
 
 curorun  prxfeientia,  nlore'  A-  - 
 
 arcanoium  intclli-  $.98.  This  evidence  of  the  Spirit cfSancti  heat  ion  in  our 
 gentia  ,    occukorum 
 
 comprehenfio,  donorum  diftributiones,  coelcftis  converfatio,  cum  A  ngelis  chorea ;  Hine  gau- 
 dium  nunquara  nn>enu4um>  hinc  in  Deo  perfeverantia,  &  cum  Deo  fimilitudo,  &  quo  nihil 
 fublimius  expeti  potcft,  hinc  eft  ut  Divijiusfias..  B.ifiljbid. 
 
 felves 
 
\riuim.  .  (J  I 
 
 ruft  tilth,  lux  if  our 
 
 ■ 
 
 I 
 
 ofFaith  :  and  means  which  God  ordinarily  ufeth  to* 
 
 nd. 
 
 §.  99.  It  k  ted  Method  that  by  learning  of 
 
 Him  and  1  .  >/-S  Men  be  brought  up  to  fuc'h 
 
 .  -  fo  /t  tf/7*  ro  difcern  this  mtneh  in 
 
 •    g    m  7^  to  //.-//  a ff1  .ranee  of  Faith 
 and  Hope  :  Therefore  if  any  one  that  hath  heard  the  GcJpJ,  do 
 inward  affuring  tejiiwony,  it  is  becaufe  they  have 
 e  to  the  truth  and  weans  before  revealed  to  tht  m, 
 
 11  but  enquire  into  the  Gofpel ,  and  receive  it 
 it  Lb  far  2s  he  hath  reafon  to  do  it,  and  not  be 
 falfetohis  own  Reafon  and  Intereft,   (hall  receive  that  re- 
 :\::ct  tying  Spirit,  which  will  be  art  abiding  witnefs 
 in  himlllf.     But  it  he  will  reject  known  truth,  and  refufe 
 known  duty,  and  neglect  the  mud  reafonable  means  that  are 
 propofed  to  him,  he  muft  blame  himklfif  he  continue  m 
 and  want  that  evidence  which  others  have.    Sup** 
 pofe,  that  in  a  common  Plague,  one  Phyfician  mould  be 
 tamed  to  be  the  only  and  infallible  Curer  of  all  that  take  his 
 remedies  j  and  fuppoie  many  defame  him,  and  fay,  He  is  but  Hoc  icaq;  prodeftln 
 a  Deceiver?    and  others  tell  you,  [He  hath  cured  us  and  Dcum credere,  read 
 many  thoufands,  and  we  can  eafily  convince  you,  that  his  ^e>   Dcum   colcre, 
 Remedies  have  nothing  in  them  that  is  hurtfull  1  and  there-  Peum  .noflV  "c;  * 
 tore  you  may  lately  try  them }  clpecialiy  having  no  other  fa  noij:s    auxilium- 
 help  -,  ]  He  that  will  (0  far  believe  in  him,  and  trull  him  &  fl    peccavcrimui  \ 
 now,  as  to  try  his  Remedies,  may  live  •,  but  he  that  will  not,  Jndulocnclam   mere- 
 muft  blame  none  but  himfelf  v  if  he  die  of  his  difeafe:  He  *™^i?Bfe^iftail 
 that  tryeth,  (hall  know  by  his  own  cure  and  experience,  that  ftverantes, *&t  *Aui 
 his  Phyfician  is  no  Deceiver  :  And  he  that  will  not,  and  yet  gnfi.  defiJ.&lpen^ 
 complaineth  that  he  wantcth  that  experimental  knowledge,  *.  2i-P  54- 
 doth  but  talk  like  a  peevifh  felf-dtitroyer. 
 
 £•  100.  2.  He  that  yet  hath  not  the  evidence  of  the  Spirit 
 °f  Regeneration  in  himfelf,  may  yet  be  convinced  that  it  *r  in 
 others  \  and  thereby  way  k>torv  that  Chriji  is  indeed  the  Saviour 
 of  the  World,  and  no  decern  r. 
 
 X  x  3  Even 
 
&*0  Oftkefubfervient  Vroofs  and  Means^ 
 
 Even  as  in  the  aforefaid  inftance,  he  that  never  taxed  the 
 Phytkun  himfelf,  yet  if  he  fee  thoufands  cured  by  him,  may 
 know  by  that,  that  he  is  not  a  deceiver',  and  (o  may  be  per- 
 fwaded  to'truft  and  try  him  himfelf. 
 
 £.  ioi.  The  Way  to  know  that  others  are  thus  regenerated, 
 Non  in  medititlonc  £  i.  By  believingthem  ¥idehumzmy  2.  Bv  difcerningit  in  the 
 Scrmonis  &  ftruaura  effefts< 
 
 verborum,fed  in  re-  -\    ,         V  ".     i  r  l  r  r  rr . 
 
 bus  opcre  deelaran-  And  though  it  be  too  frequent  to  have  preiumptuousfelf- 
 dis,tanqjam  doftrina  conceited  perfons,  to  affirm  that  the  Spirit  of  Chrift  hath  re- 
 viva, profcflio  noftra  netvecl  them,  when  it  is  no  fuch  matter,  yet  all  humane 
 ^°air  PpB  tc^',mony  of  matters  fo  neer  men,  even  within  them,  is  not 
 Wt  there he  complain-  therefore  incredible  i  but  wife  men  will  difcern  a  credible 
 ctb  that  thy  were  ac-  peifon  from  an  incredible.  In  the  forementioned  inftance, 
 cjtfed  of  the  mfi  odi-  many  may  tell  you,  that  they  are  cured  by  the  Phylician, 
 oitsvtilames,  without  w^Qn  ;tjs  notf0-,  but  Will  you  therefore  believe  no  one  that 
 all]  ,woj  a<jc.  telleth  you  that  he  is  cured?  Many  may  boaft  of  that  learn- 
 
 ing which  they  have  not,  and  tell  you  that  they  have  know- 
 ledge in  MatheirVaticks,  or  in  feveral  Arts \  But  is  no  man 
 therefore  to  be  believed  that  faith  the  fame  ? 
 
 But  yet  I  perfwade  no  man  here  to  take  up  with  the  bare 
 belief  of  another  mans  word,  where  he  teeth  not  enough  in 
 the  effects,  to  fecond  it,  and  to  perfwade  a  reafonable  man 
 that  it  is  true.  But  as  he  that  heareth  a  man  that  was  lick, 
 profefs  that  he  is  cured,  may  well  believe  him,  if  he  fee  him 
 eat,  and  drink,  and  fleep,  and  labour,  and  laugh  as  the 
 healthfull  ufe  to  doe^  fo  he  that  heareth  a  fober  man  pro- 
 fefs  with  humble  thanks  to  God^  that  he  hath  changed  and 
 renewed  him  by  his  Spirit,  may  well  believe  him  ,  if  he  fee 
 him  live  like  a  renewed  man. 
 
 $.  1 02.  Though  you  cannot  be  inf Silly  certain  of  the  fin- 
 cmty  of  any  one  individual  fcrfon,  but  yoi.r  felf  (becav.fe  we 
 kjiow  net  the  heart  )•->  yet  may  you  be  certain  that  all  do  not 
 diffewble. 
 
 Becaufe  there  is  a  natural  impoflibility,  that  intercfa,  and 
 motives,  and  fufficient  caufes  mould  concurre  to  lead  them 
 to  it :  As  before  I  faid  ,  we  are  not  certain  of  any  indivi- 
 dual woman  that  (he  doth  not  diflemble  Love  to  her  Huf- 
 band  and  Children  :  but  we  may  be  certain  that  all  the 
 women  in  the  World  do  not  s  from  many  natural  proors 
 which  might  be  given. 
 
 £.105.  AU 
 
by  which  the  fore-  mentioned  fvidenecs  an  {nonw. 
 
 f,  1C3.  AL  thefe  tffiUs  oj  lion  may  le  difcerntd  in  Spirfctu  fanAui  cons 
 
 others.  \ .Ion  may  difcern, that  thy  ttremvcb  grieved  for  their  ceiicor  ad  rfum,  ad 
 former  fins     2  that  they  are  weary  of  the  remnant  of  their  ccr-  miracil]uin>  **  'nlu- 
 
 J        .   J        .   /-       •  "    _*  1  /;  •  /       it      ten-,  ad  auxilium,  aJ 
 
 rvftton  or  infirmity.     3.7*4*  gandlabour  to  be  4eh-  foUtium,   id   fervo- 
 
 v:  red,  and  to  have  their  cure ;                   itive  in  the  diligent  re*.   Ad  ufumvit*, 
 
 life  of  means  to  that  end,  $,<Ihat they live  iiinofin,  htnflmalicr  bon"  8c  malls  con> 
 
 humane  frailties.   5.  That  all  the  rubes  in  the  world  would  not  junia  bona  iribucm  : 
 
 font***  deliberately  and  wilfully  to  fin  bvtthey  will  rather  £^u "* "IS  •'? 
 
 ,      .         ,.  ^  .  tit  .  -     .        ,  ngms    &      n:od  ens. 
 
 (r  ro  j/'jtfcr  iv/j./f  man  Can  lay  upon  them.     6.  That  they  are  Ad  falmcm,   cum  to- 
 
 vile  in  their  own  eyes,  bee aufe  of  their  remaining  imferfe&ions.  to    co.de   reventtut 
 
 7.  That  they  do  no  wrong  orinjufttce  to  any,  or  if  they  do  wrong  ad  Dc^m-    Maiwili- 
 jl  they  are  ready  to  tonfefth,  and  makf  them  fatisfa&ion.  un??  ricum   in  ,0!ini 
 
 8.  lhat  they  love  ah  good  men  with  a  love  of  Complacency,  and  jnfi,m,tatem  no- 
 aU  had  men  with  a  love  of  benevdence,  yea,  iv:n  their  emmies\  ftram  :  Ad  folatium, 
 and  infiead  of  revenge  are  ready  to  forgive^  and  to  do  ivhat  euro  tcfli'monium  pec- 
 good  they  can  for  them  and  all  men.  And  that  they  hate  bad  hibct  f^iricuj  noflio, 
 men  inoppofition  to  complacency,  hit  as  they  bate  themfelvcs  Yj°7  hlu  Dc,fumuV 
 {or  their  fins.  9.Jb*t  they  love  cli  docrmes,  ferfons  andpra-  cordibus  perfeftorum 
 dices  which  are  holy, temperate,]''}:  and  chant  alb.  10.  Jlu,t  vchemcnti:;s  fpirani 
 their  paffions  at  leafs  .we  fo  far  governed,  that  they  do  not  carry  *»Wuih  igncm  cha- 
 rts; to  fwear,  curfe  or  rail,  or  pander,  or  fight ,  or  to  do  evil  J*"*  **«"*■«•  *>"»•■ 
 u.Tha  their  tongues  are  pfed  toff eai^mth  reverence  of  holy  Se,m'^  PeatccoK 
 and  righteous  things,  find  rot  to  filthy  ribbald,   railing,  lying, 
 
 or  ether  wicked  fpeech.  I  2.  That  theyfiff.  r  not  their  lujisio 
 carry  them  to  forme  at  ion,  nor  their  appetites  to  drunkgnnefi  or 
 not  alls  excefi.  13.  That  nothing  below  God  himfelf,  is  theprin- 
 ciple  ol]t€t  of  their  devotion  :  lut  to  tyowhim,  to  love  him, 
 to  fcrve  and  f leafi  hint,  andto  delight  in  tkefa  is  the  great  tit 
 .  anddefire,  and  endeavour  of  their  fouls.  14.  Thatthetr 
 eft  hopes  are  of  heaven,  and  everlajiing  happimfs  with  God, 
 in  the  perfe&hH  of  this  fight  and  love.  1 5  That  the  ruling 
 motives  are  fetched  from  God,  and  the  life  to  come,  which  moji 
 command  their  choice,  their  comforts,  and  their  lives.  1 6  fyat 
 in  comfarifim  of  t hi',  all  worldly  riches,  honours  and  dignities, 
 are  fordid  contempt  Hie  things  in  their  efieem.  1 7.  That  for  the 
 h>pe  of  this,  they  are  much  fupfcrted  with  patience  under  all 
 j '  fft  rings  in  the  way.  1%.  That  they  value  and  ufe  the  things 
 o-this  world,  in  their  callings  and  labours,  inifitlferviency  to 
 God  ,wd  Heaven,  as  a  mean  to  hsfroper  'end.  19.  That  they 
 if-  their  relations  in  the  fame  filferviency,  ruling  chit  fly  for 
 
 God, 
 
34+  Of  the  ftibfervierrt  Proofs  and  Means, 
 
 God,  if  they  tefuperiours^  and  obeying  chiefly  for  God,  if  they  be 
 inferior's  •,  and  that  with  fidelity,  fubmtffion  and  patience,  fo 
 far  asiheycan  tyow  his  will.  ic.Tt'at  their  care  and  daily 
 Lujhufs  inthe  world  is,  by  diligent  rtdeeraing\recw:s  time  3  in 
 getting  and  doing  what  good  tiny  can,  to  make  ready  for  death, 
 -and  judgment,  tofecure  their  everlajiing  happimfs,  and  to  fleafe 
 their  God. 
 
 5^.104.  Al!  this  may  be  difcerttcd  in  others,  withfogreM 
 probability  of  their  fin~erity,  that  no  charitable  reafon  jhdft  have 
 caife  to  quefiion  it.  And  I  repeat  my  teftimony,  that  her?  v:  not 
 a  word  which  I  have  mtfaithfuHy  copied  out  of  ray  own  heart 
 and  experience  :>  and  that  I  have  been  acquainted  with  multi- 
 tudes, who,Ivtrily  believe,  W:re  much  better  than  my  felj]  and 
 bad  a  greater  mcafnre  of  all  this  grace. 
 
 $.  1 05.  If  any  ft: all  fay,  that   men  fuperCtitiov fly  appoint. 
 themfehfs  v.nneceffary  tasks,  and  forlid  thewfelves  many  law- 
 ful things,   and  then  call  this  ly  the  name  of  Hoi  inefs :    J  an- 
 fwer,  That  many  indeed  do  fo,  hut  it  is  no  fuch  that  I  am  fpeahjng 
 of:    Let  reafon  judge,  whether  inthis  or  any  of 'the  fore -going 
 defcriptions  of  Hoi  me  ft  there  beany  fuch  thing  at  all  contained. 
 
 <$.  ic6.  He  that  will  be  able  to  die  cm  this  Spirit  of  God' in 
 olhers,   wiift   necejjarily   obferve  thefe   reafonatle    conditions. 
 i.Chocfe  not  thofe that  are  not  or  iov fly  No-chriftia.ns,  to  judge 
 of  Christianity  ly  h  a  drunkard,  forme ator7  voluptuous,  carnal, 
 worldly^  proud  cr  felfijh  perfon^  calling  himfelf  a  Chriftian,  is 
 certainly  but  an  hypocrite :  And ft all  Christianity  be  judged  of  by 
 a  lying  hypocrite  ?    2.  As  you  muftchoofefuch  to  try  by, as  are  truly 
 ferious  in  their  Religion,  fo  you  muft  le  intimate  and  familiar 
 with  them,  and  not  Grangers,  that  fee  them  as  afareff:  for  they 
 make.no  rain  cftentation  of  their  piety.    And  how  can  they  di- 
 scern the  divine  motions  of  their  fouls ,  that  only  fee  them  in 
 common  com  erfati  on  ?    3.  Toumuftt  not  \udge  of  them  by  the  re- 
 vilings  of  ignorant  ungodly  men.  4.  Nor  ly  the  reproach  offlfifb 
 men, that  are  movedonlyby  feme  intereft  of  their  own.     5.  Nor 
 -      by  the  words  of  faction,  (  Civil  or-Religious  )  which  )udgeth  of 
 all  men  according  to  the  intereft  of  their  fell,  or  caufe  and  party. 
 6.  Nor  by  your  own  partial  intereft,  which  will  make  you  judge 
 of  men,  not  as  they  are  indeed,  and  towards  God,  but  as  they 
 either  anfwer  or  crofiyour  inter  efts  and  dt fires.    7.  Nor  wufiyou 
 judge  of  all  byfome  that  prove  hypocrites,  who  once  feemedfweere. 
 
 "8.  Ner 
 
by  which  the  for -etnwti 'out d Evidences  are  kpovon.  545 
 
 8.  Nor  niufiyonjudgeofa  man  by  fome  particular  fall  or  failing 
 wbkh  is  contrary  to  the  lent  of  hishe.irt  and  life,  and*  hn 
 greateft  furrow.  9.  Nor  mufiyou  come  with  a  forestalled  and  ma- 
 lic iovs  mind,  hating  that  holinefi your  felt  which  you  enquire 
 after  i  for  malice  it  blind,  and  a  conftantjalfe  interpreter  and 
 a  jlanderer,  1 0.  T$u  mvfl  tyow  what  Holinefi  and  Honefty  is,  be- 
 fore you  can  well judge  oj  them. 
 
 Thefe  conditions  are  all  fo  reafonable  and  juft,  that  he, 
 that  hveth  among  religious  honeft  men,  and  will  itand  at  a 
 diftance,  unacquainted  with  their  lives,  and  malicioufly  re- 
 vile them,  upon  the  fedudrjonot  falie  reports,  or  ofinterdt 
 cither  his  own  intereft,  orthe  intercft  ofafa&ion,  and  will 
 fiy,  Ifee  noflich  honefi  and  renewed  perfons,  but  a  company 
 (i  Lit- conceited  hypocrites,  this  man's  confirmed  infidelity 
 and  damnation,  is  the  juft  punifhment  of  his  wilful  blind- 
 nefs,  partiality  and  malice,  which  made  him  falfe  to  God,  to 
 truth,  and  to  his  ownfoul. 
 
 0.  1 07.  It  is  not  fomeiut  AH true  Chriftians,  that  ever  were  TnTcpcrabilis eft  bona 
 or  are  tntbe  world,  who  have  within  them  this  witneft  or  evi-  ™**  ride  1U*  Pcr 
 d^nceoithe  Spirit  of Regeneration.  imd  vcro  e.  ipfr  eft 
 
 As  I  have  before  iaid„  Chriit  will  own  no  others,   Rom.  8.  bona  vita.    Aug.  it 
 4*5,6>7i8,9.    2Cor.  5. 17.  Luk.  14.26.33.    Ifanyman  fd.&eper.c.is% 
 have  not  the  Spirit  ofCbrifi,  the  fame  it  none  of  his.    If  any  man 
 be  in  Ghrijt,  he  is  a  new  creature  :  old  things  are  paffed  away, 
 behold,  at  things  are  become  new.     He  that  ferfaketb  not  all  that 
 he  hath,  cannot  be  my  difciple.  Gal.  5.24.  Jhey  that  are  Chrifis, 
 have  crucifiedthe  fl (h,  with  its  affe&ions  and  lufts.    Indeed  the 
 Church  vilible,  which  is  but  the  congregate  Societies  of  pro- 
 filed Chriftians,  hath  many  in  it,  that  have  none  of  this 
 Spirit  or  grace  ,  but  fuch  are  only  Chriftians  equivocally,  and 
 not  in  the  primary  proper  CcnCc :    1  Joh.  5.7, 8,  9, 10.  There 
 are  three  that  bear  record  in  heaven,the  Father,  the  Word,  and 
 the  holy  Gbcft-,  and  thefe  three  are  one.    And  there  are  three 
 that  bear  witnefi  on  earth,  the  Spirit,  and  the  Water,  and  the 
 Zhod ;  and  thefe  three  agree  in  one.     If  we  receive  the  witnefi  of 
 men,  the  witnefs  of  God  is  greater :   for  tb*  is  the  witnefs  of 
 God,  which  he  hath  tejiifiedof  his  Son.     He  that  believeth  on 
 the  Sonof-G$d,  bath  the  witnefs  m  himfelf:  He  that  believeth 
 not  God,  hath  made  him  a  liar^  becaufe  be  believeth  not  the 
 record  that  God  gave  of  his  Son. 
 
 Yy  f.  108.  ?*<? 
 
2±6  Cfthejitbfcrvient  Proofs  and  Meatis^ 
 
 $.  io8."7fo  more  any  one  is  aChriftian  in  degree^  the  wore 
 he  hath  of  th'vs  witnefs  of  the  fantlifying  Spirit  in  himfelf^  and 
 the  holier  he  is. 
 
 see  what  1  cited  be-      $.  icp.  Ihe  nearer  any  Thilofofher  or  ethers  are li\e  to  Chri- 
 
 fore  cf  Socrates  *nd  ftians,  the  nearer  they  come  to  this  renewed  Image  of  God. 
 
 his  Converts.  f.no.As  this  Image  ofGodjhe  holme fs  ofthefo'l,  is  the  very 
 
 end  and  wor\of  a  true  Saviour  Jo  the  true  effefting  of  it  on  all  true 
 Chrifians^  is  actually  then  begun  fa  Iv  at  ion  j  and  therefore  the 
 ftanding  infallible  witneflof  Chrtjiy  which  JJ:ould  confound  vn- 
 lel'uftn  all  that  are  iiideed  his  own. 
 
 Nulla    In    diffcndo       f  |MS  (  whichl  fpake  of  the  fore  going  Chapter  )  is  a  tefti- 
 
 Ta'Va    l"7l$  ™os.y  in  every  holy  foul,  which  the  gates  of  hell  (hall  not 
 
 fanctus  doctor  adelt.  J  .     '  TT    J,  5  ,        .      ,       D  .. .    •    . 
 
 Bcda  in  Luc,  prevail  agamit.  He  that  undertaketh  to  cure  all  or.  the  Plague, 
 
 or  Stone,  or  Gout,  or  Fever,  that  will  take  his  medicines, 
 and  be  ruled  by  him,  is  certainly  no  deceiver,  if  he  do  that 
 which  he  undertaketh.     He  tha't  undertaketh  to  teach  all 
 men  Arithmetick,  Geometry,  Aftronomy,  Muiick,  &c.  who 
 "will  come  and  learn  of  him,  is  certainly  no  deceiver  if  he  do 
 it.     What  is  it  that  Jefus  Chrift  hath  undertaken  ?  Think  of 
 that,  and  then  tell  me  whether  he  be  a  deceiver.     He  never 
 undertook  to  make  his  Difciples  Kings,  or  Lords,  or  rich, 
 or  honourable  in  the  world  j  nor  yet  to  make  them  the  belt 
 Logicians,  Orators,   Aftronomers,    Mathematicians,  Phyii- 
 cians,  Muiicians,  dec.  but  to  make  them  the  b.ft  men  :  to  re- 
 Spirkus     Paracletus  ntw  them  to  the  love  of  God  in  holmcf?,  and  thereby  to 
 dat  pignus  falut.s,  ro- £ve  them  from  their  fins,  and  gurethem  repentance  unto 
 iumcn.Pign&sfalutis,  M&     Nor  hath  he  promiied  this  to  all  that  are  baptized  or 
 ut  jpfe  reddat  tefti-  called  Chriihans,  but  only  to  thofe  that  fincercly  content  (ft 
 moniura   fpiritui  tuo  learn  of  him,  and  take   his  counfel,  and  u(g  the  remedies 
 quod  filius  Dei  fisj  wnich  he  prcfcnbcth  them.     And  is  it  not  certain  that  Chnh: 
 fefnaruram  rib?d*  doth  truly  Perform  this  undertaking  >    How  then  can  he  be  a 
 impoibile,  per  gra-  deceiver,  who  doth  perform  all  that  he  undertaketh  ?  Or  this 
 tiamejus  non  folum  all  true  Christians  have  a  juft  demonftration  in  themfelves, 
 poffibik    fed    facile  which  is  his  witnefs. 
 
 fiat :  Lumen  foemi^       Qy  n     m  ^ -/f  mfata^th  mu  tkun  xhii   mn  %Q  brj 
 ut  cum  omnia   bene  '  ,     n.     ,  s 
 
 fcceris  tc  fervumin-  M  to  everlajtmgblejjednejiin  heaven. 
 
 utilem  p;cc  3  &  quic-  Anfw .  It  isour  comfort  that  he  doth  fo  :  but  me- thinks 
 quiJ  boni  m  tc  inve-  its  eafie  to  believe  him  in  that,  if  he  perform  the  reft :  For, 
 nciis,  illi  tribuas,  a      j  have         d  in  the  firft  part  ot-  thlS  Book,  that  by  the 
 
 -qt;o  omne  bonum  eit.  ..    ,        .-      r  c  ..-  .  * .  ,       •  ,,',  v»     , 
 
 Bem.scim.2.  Venice,  "g  nt  ot  nature,  atutureme  ot  retribution  mult  be  expected, 
 
 and 
 
\>hick  tie  fort* mcntionc.  net!  arc  knrvon.  ^47 
 
 and  tint  n*an  is  m  te  happincfi.     2,  And   \ 
 
 then  (bould  have  that  happinefs,  but  the  holy  an  I  1  ntf  cd 
 louls?  Doth  not  natural  reafon  tell  you,  that  (b  good  1  iod 
 will  (hew  hi9^oveto  thofc  that  are  good,  that  is,  to  thofe  that 
 love  him?  3.  And  what  think  you  is  to  be  done  to  bring  any 
 man  to  heaven,  but  to  pardon  him,  and  make  him  holy? 
 4.  And  the  nature  of  the  work  doth  greatly  help  our  faith. 
 For  this  hi  ginning  of  that  bajfinefi. 
 
 \Y  :-d  that  Chrift  hath  by  his  Spirit  begun  to  make 
 
 •'t  inhim,  und  praif :  him  > 
 ve  that  he  will  perfc&if.     He 
 that  promifcthto  convey  mefefelyTothe  Antipodes,  may 
 be  believed  when  he  hath  brought  me  part  the  grcatcft 
 difficult^  He  that  will  teach  me  to  ling  ar- 
 
 tificially, hath  merited  wrhenhehath  taught  me  the 
 
 gradual  tones,  the  3  M  .liek,  thc$ol-fa-ing,  the  Cliffs, 
 
 theQjantity,  the  M  kxIs,  the  Rules  of  time,  &c.     He  that 
 rime  to  jove Godonearth,  may  be  believed  if  hepro- 
 mc  that  1  (hall  love  him  more  in  heaven  :  And  he  that 
 caufeth  mctodetire  heaven  above  earth,  before  I  fee  it,  may 
 be  believed  when  he  promifeth,  that  it  (hall  be  my  great 
 1  am  thac.    I:  is  God's  work  to  love  them  that 
 love  him,  and  to  reward  the  obedient  =>  and  I  mud  needs  be* 
 lieve  that  God  will  do  bk  work,  and  will  never. fail  the  juft 
 expectations  of  any  creature.     All  my  doubt  is,  whether  I 
 (lull  do  my  part,  and  whether  I  (hall  be  a  prepared  fubjeel: 
 f.  r  that  felicity:  and  he  that  refolveth  this,  rcfolveth  all: 
 '  at  will  rmke  me  fit  for  heaven,  hath  overcome  the 
 tc  ft  difficulty  of  my  belief  i  and  I  fhould  the  more  eafily 
 ve  thac  he  will  do  the  reft,  and  that  I  (lull  furely  come  to 
 ven  when  1  am  fit  tor  it. 
 
 Object.  But  Cbrifi  doth  not  only  undertake  to  regenerate  and 
 
 .   t  ,}lfoto  juftifie  W,  and  this  by  ajirange  way,  by  his 
 
 Mr  its. 
 
 Anfrr.  The  greater  is  his  wifdom  and  goodnefs,  as  made 
 
 known  to  us.    1  am  furean  unpardoned  unrighteous  perfon, 
 
 is  uncapable  of  felicity  in  that  Ihte  :  and  I  am  fare  I  cannot 
 
 pardon  my  &%  nor  well  know  which  way  elfetofeek  it. 
 
 And  lam  fare  that  fo  excellent  and  holy  a  perfon,  is  fitter 
 
 to  be  well-b. loved  of  God  I  than.  But  1  pray  you  remember, 
 
 Y  y  2  1.  That 
 
3<j.8  Of  the  fubfervitnt  Troofs  and  Means , 
 
 i.That  he  underraketh  not  to  pardon  or  juftirie  any  man, 
 whom  he  doth  not  renew  and  fandrifie.  2.  And  that  all  his 
 means,  which  icem  &>  ftrange  to  you,  are  but  to  reftore 
 God's  Image  on  you,  and  fit  yon  for  his  love  and  fervice. 
 And  this  we  can  teftine  by  experience  that  he  hath  done,  in 
 fome  meafarein  us  :  and  if  I  find  his  means  fuccefsful,  I  will 
 not  quarrel  with  it,  becaufe  it  fetmeth  ftrange  to  me.  A 
 Phylician  may  prefcribe  me  remedies  for  fbme  mortal  dif- 
 eafe,  which  I  underftind  not,  butflem  unlike  to  do  the 
 cure  :  but  if  I  find  that  thofe  unlikely  means  effect  it,  I  will 
 not  quarrel  with  him,  nor  refufe  them,  till  I  know  my 
 &\i  to  be  wifcr  than  Re,  and  have  found  out  fome  farer 
 means. 
 
 It  is  mod:  evident  then,  that  he  who  faveth  us  is  our  Sa- 
 viour v  and  he  that  faveth  us  from  (in,  will  fave  us  from  pu- 
 niflimcnt  ;>  and  he  that  maketh  us  Ht  for  pardon,  dorh  pro- 
 cure our  pardon  >  and  he  that  caufeth  us  to  love  God  a  ;ove 
 all,  doth  fit  us  to  enjoy  his  love  >  and  he  that  maketh  us 
 both  to  love  him,  and  to  be  beloved  by  him,  doth  prepare 
 us  for  heaven,  and  is  truly  the  MEDIATOR. 
 
 £.  in.  Four  or  five  Confeclaries  are  evident  from  tbif,  which 
 I  have  been  proving  :  l.That  we  have  left  no  room  for  their  infipid 
 cavil^  wbof»y,  that  we  flie  to  a  private  fiirk,  or  conceit,  or 
 Enthufiafm,  for  the  evidence  of  our  faith. 
 
 ^..  ^    .        ,.         There  are  fome  indeed  that  talk  of  the  meer  perfwafwn. 
 Qf  this  fee  Airyra!di:s  .  ,  ,.  c.  .r.         i    J      J .   ■' 
 
 in (Theft  Sahaunenf.  or  «W*»  ^ :tve tejtimony  ot the Sprtt,  as  it  it  were  an  in- 
 ward word  that  fa  id  to  us,  This  is  the  word  of  God  :  But 
 this  is  not  it  which  I  have  been  fpeaking  of  i  but  the  obje- 
 ctive teftimony,  or  evidence  of  our  Regeneration,  which 
 could  not  beerFtdfed  but,  i.by  a  perfect  doctrine  i  and, 
 •  2  by  the  concurrent  work  or  blefling  of  God's  Spirit,  which 
 he  would  not  give  to  confirm  a  lie.  The  Spirit  is  ChrifVs 
 witnefs  in  the  four  ways  fore-mentioned :  and  he  doth 
 moreover  caufe  me  to  believe,  and  incfeafe  that  faith,  by 
 blefling  due  means  :  But  for  any  Enthufiafm,  or  unproved 
 bare  perfwafion,  we  own  it  not. 
 
 £.  112.  H.  lhat  Malignity  is  the  high-way  to  Infidelity  : 
 As  the  holinefs  of  his  members  itChrijfs  laft  continued  witnefs  hi 
 the  .world  v  fothe  mahciov.s  flandering  and  f corning  at  godly 
 mm,  or  vilijyingthem  for  fdf-intereft^  or  the  inter eft  of  afallion, 
 
by  which  the  foremen  titni  d  f  vidx  nets  ure  known.  «      ^4^ 
 
 U  the  dtvils  weans   to   frvftrate    this    tejiimony. 
 
 C.i  13.  HI.  That  the  definition  of  tr.t  Cburxb-Mfcifline, 
 
 teiid<th  totkeilcJTruiicfi  pj Cbriftianity  in  the  world,  by  (trying 
 
 CbrijCl  Vineyard  common  to  the  IVildernefs,  and  confounding 
 
 I  the  natoriatfly  unffdly,  andrefrefenting  Cbriftianity 
 
 ugans   and  Infidel*^  as  a  bar)  en  mtiou,  or  a  common  and 
 
 aicting  Way. 
 
 v-  1 1 4.IV.  foot  tbefcanda's  and  wickedntfs  of  nominal Chri- 
 
 ftiam ,  *  on  the  fame  accounts^  the  devils  way,  to  extirpate  Chn- 
 
 rorn  the  earth. 
 
 ci  1  v  Wjhat  the  great  mercy  of  God  hath  trovided  a  fire 
 
 and  landing  meant  cor  the  afcertaining  multitudes  of  holy  Chri- 
 
 I  1 1;  trvtb  of  the  Gifpi  I,  who  have  neither  skill  nor  leifure 
 
 to  acquaint  them  fives  with  theHjiory  of  the  Church,  and  re- 
 
 1  of  Antiquity,  nortoreafonit  out  againji  a  learned  fid  til 
 
 caviLerifrom  oti\r  extrirfick^arguments. 
 
 Abundance  of  honelt  holy  fouls,  do  live  in  the  fervent  o  magna  ris  vcr.'ta- 
 loveoi  God,  and  in  hatred  of  iln,  and  m  line ere  obedience,  ci>!    quxcontra  bo. 
 injullice  and  chanty  to  all  men,  and  in  heavenly  delircs  and  .m'num  ingf"ia»  "1- 
 delights*  who  yet  cannot  well  dilpute  tor  their  Religion V  c©ntraque  G&a$  om- 
 uorytt  do  they  need  to  Hie  to  b.lieve  as  the  Church  be-  mum   infi&as  facile 
 Ik  van,  though  they  know  not  what  or  why,  nor  what  the  leper  fe  tpfam  defen* 
 Church  is:  But  they  have  that  Spirit  within  thtm,  which  is  dat-'  Cwwr  puCaili* 
 the  hvingwitnefs  and  Advocate  otChrift,  and  the  leal  of  God, 
 and  the  laroeft  of  their  (alvation  i  net  ameer  pretence  that 
 the  Spirit  perfwadeth  them,  and  they  know  not  by  what 
 evidences  nor  yet  that  they  count  it  ixioit  pjcus  to  believe 
 fuonghcfr,  without  evidence,  when  they  Icait  know  why  : 
 but  they  have  the  fpirit  of  Renovation  a-nd  Adoption,  turning 
 the  very  bent  of  their  hearts  and  lives  horn  the  world  to 
 CoJ,  and  fiom  earth  to  heaven,  and  from  carnality  to  fpi- 
 ritualisy,  and  from  lin  to  holincfs.    And  this  fully  allure  di 
 them,  that  Chrilt,  who  huh  aduaLyfived  them,  is  th-.ir.SV- 
 t'ia*r,  and  that  he  who  maketh  good  all  his  undertaking,  is 
 no  deceiver,  and  that  God  would  not  fa nChfic  his  people  in 
 Che  world  by  a  blafphemy,  a  deceit  and  he.,  and  that  Chrilt 
 who  hath  puiormed  his  promiie  in  this,  which  is  his  ealncfr, 
 wiUpeiforrn  the  reft.    And  withall  the  veiy  love  to'  Gody 
 and  H:li,i  ft,  and  J leaven^  which  is  thus  made  their  new 
 nature   by  the  Spirit  of  Chrilt,  will  hold  bQ  in  the -hour 
 
 Yy  3  of 
 
■  yj.     .  Of  [owe  other  [uhftrvktrt  and 
 
 cf  temptation  ,  when  reafoning  other  wife  is  too  weak.  O 
 what  a  bkfled  advantage  have  the  fa  notified  againft  all 
 temptations  to  unbelief:  And  how  lamentably  are  ungodly 
 Sen&alifts  difadvantaged,  who  have  deprived  themfelves  of 
 this  inherent  teftimony.  Iftwo  men  were  born  blinde,  and 
 oue  of  them  had  been  cured,  and  had  been  (hewed  the  Can- 
 dle-light and  twilight,  how  eafie  is  it  for  him  to  believe  his 
 Phyiician,  if  he  promifealfo  to  (hew  him  the  Sun  ?  in  com- 
 panion of  what  it  is  to  the  other  who  never  faw  the 
 light  > 
 
 CHAP.  vnr. 
 
 •     Of  fame  ether  fubfervknt  and  Collateral  Arguments 
 for  the  Chrifiian  Verity. 
 
 • 
 
 HAving  largely  opened  the  great  Evidence  of  the  Chri- 
 ftlan  Verity,  nz.    The  SPIRIT  in  its  four  wayes 
 ,/st3^&*^  of  teftifying,  Ag^-nlffifrfe-,  Inherently,  Concomitant- 
 
 a"  ly,  and  Subfcqiuntly,  I  (hall  more  briefly  recite  fomeothe* 
 
 fubfervient  Arguments,  which  I  finde  moft  fatisfa&ory  to 
 my  own  understanding. 
 
 §.  I.  I.  Jhe  natural  evidence  of  the  truth  of  the  Scripture, 
 about  the  Creation  of  the  World,  doth  makg  it  the  more  Credible 
 to  we  in  all  things  elfe. 
 
 For  that  is  a  thing  which  none  but  God  himfelf  could 
 reveal  to  us  :  For  the  Scripture  telleth  what  was  done,  be- 
 fore there  was  any  man  in  being.  And  that  this  World  is 
 not  eternal,  nor  of  any  longer  continuance,  is  exceeding 
 probable,  by  the  ftate  of  all  things  in  it.  i.  Arts  and  Sci- 
 ences are  far  from  that  maturity,  which -a  longer  cdntinu- 
 ance ,  or  an  Eternity  would-  have  produced.  Guns  and 
 Printing  are  but  lately  found  out  :  The  body  of  man  is  not 
 yet  well  Anatomized  ,  A  SeHius  his  milkie  Veines,  and  Pec- 
 quet s  Receptacle  of  the  Chyle,  and  Bartholines  Glandules, 
 and  the  Vafa  Lyynphatica,  are  of  late  difcovery :  GaliUm- 
 his  GlafTes,  and  his  four  Medic &an  Planets,  and  the  Lunary 
 mutations  of  Venw,  and  the  ftrange  either  opacous  parts  and 
 
 fliape 
 
Collateral  Arguments  for  tf.c  Chriflian  Verity. 
 
 Saturn,  or  the  proximity  of  two  othet  Stars  which 
 
 ;,  the  fhadowy  parts  of  the  Moon. 
 
 mcrable  Stars  in  the  Vim  LaGea^Scc.  wercall 
 
 unknown  to  former  ages.   Gilberts    magnetic^  difcoveties 
 
 flip  ible  Inferences  which  Camfa- 
 
 9 
 Plants,  the  chief  ns  and  erfeclrs  i  t  Chymiltry,  abun- 
 
 I     .       ;  fecrets  foxthecuie  of  many  diieaks,  even  the  i 
 t  medicaments  ty  late  invention.    Al 
 
 \rts  and   S  :reaiing   n  erer   tovvai 
 
 n.     Ocular  demonftrations  by  the  Telefcof  . 
 riments,  arc  daily  multiplycd  :    Yea,  the  World  i 
 is  no:  A\  cd  to  any 'one  part  •,  but  a  great  part  of  it 
 
 but  lauly  made  known  even  to  the  I  s,  whoie 
 
 know  ft,  by  Columbus ,  and  Americus  Vefiu- 
 
 t'uinM,  and  it  is  hot  long  fince  it  was  Hilt  meafured  by  a 
 Circumnavigation.     If  the  World  had  been  eternal],  or  cf 
 much  longer  duration  than   the  Scripture   Ipeaketh,  it  is 
 We  that  multiplyed  experiences,  would  not  have 
 brought  it  above  that  Infancy  ot*  knowledge  in  which  it  lb 
 c  utinucd. 
 Ob)'.  Curfed  Warn  by  Fire  and  "Depopulation^  confime  all 
 
 pities,  andfut  the  Jrorldftill  to  begin  anew, 
 
 Jnfrv.  It  doth  indeed  do  much  this  way*  but  it  is  not 
 
 fi  ntvcb  that  Warre  could  do  :  For  when  it  is  in  one  Conn- 
 
 others  ar^  free,  and  fome  would  rly,  or  lie  hid  or  far- 
 
 ,  who  would  prcferve  Arts  and  Sciences,  and  be  teachers 
 
 or  the  reft.     Who  can  think  now  that  any  Wars  are  like  to 
 
 make  America,  or  GaliUms  Stars  unknown  again*?  or  any 
 
 of  th^rorenamed  Inventions  to  be  loft. 
 
 2.  Moreover,  it  is  ft  range,  if  the  World  were  eternal!,  or 
 much  elder  than  Scripture  fpcaketh,  that  no  part  of  the 
 World  mould  (hew  us  any  elder  Monument  ot  Antiquity* 
 no  engraven  Stones  or  Plates  •,  no  Maufili's,  Pyramids ,  or 
 Pillars*  no-Eooksj  no  Chronological  Tables,* no  HiIcoiks 
 or  Genealogies,  or  other  Memorials  and  Records.  I  know 
 to  this  alio,  curied  Warrs  may  contribute  much:  But  not 
 fo  much,  as  to  leave  nothing  to  inquuicivc  Succeflbrs. 
 
 £.2.11.  I:  confirmed  my  belief  of ibe  tioly  Scrip- 
 
 tines,  to. finds  by  certain  experience,  the  Original  and  Vrii- 
 
 verfal 
 
 fj 
 
352  Offome  other  fubfcrvknt  and 
 
 verfal  pravity  of  mans  nature,  how  great  it  it,  and  wjerrin 
 it  doth  confijhy  exa&ly  agreeing  with  tbit  Sacred  Word  \  when 
 no  others  have  mad*  fuch  a  fuL  difcovery  of  it. 
 
 This  I  have  opened,  and  proved  More*  and  he  is  a  hun- 
 ger to  the  World  and  to  himftlf,  that  feeth  it  not :  Were  it 
 not  kft  I  weary  the  Reader  .with  length,  how  fully  and 
 plainly  could  I  man'ifeft  it  ? 
 
 $.  3.  IIL  The  certain  tbf er  vat  ion  of  the  univerful  Spiritual 
 Wane,  which  hath  been  car ryed  on  according  to  thefiriv  Oojfel, 
 between  the  Woman  s  and  the  Serpent' $  feed,  doth  much  confirm 
 me  of  the  truth  of  the  Scriptures. 
 
 '  1  .  _»l.  ,*v  Such  a  contrariety  there  is,  even  between  Caiu&nd  AbeL 
 Even  between,  the  car*  „...,  c  ,      ~     7    r    ,     '     r    ,  111  - 
 
 ntl  hypocritical  norm-  Children  of  the  lame  Father  •,  luch  an  implacable  enmity 
 nal  Cbriflian,  and  the  throughout  all  the  World,  in  a'moit  all  wicked  men  agiinft 
 true'  cbnflias  ;    a*  Godlineft  it  felf,  and  thofe  that  iincerely  love  and  follow  it  •, 
 
 Gal.  4,  29.  ******  fuch  a  hatred  in  thofe  that  are  Ortnodoxly  bred,  again!! 
 be  that  t»m  born  after    .  r        .  f  .     „  ,/  .  1  •  1    1 
 
 the  Flefb  perfected  tne  true  power,  uie  and  practice,  ot  the  Religion  which  they 
 him  that  -was  born  themfelves  profefs  =,  fuch  a  refolute  refinance  of  all  that  is 
 tfter  the  Spirit,  even  ferioufly  good  and  holy,  and  tendeth  but  to  the  faving  of  the 
 fo  it  know.  refifters*  that  it  is  but  a  publick  vifible  adring  of  all  thofe 
 
 things  which  the  Scripture  fpeaketh  ofi  .and  a  fulfilling  them 
 in  all  ages  and  places  in  the  fight  of  all  the  World.  Of 
 which  having  treated  largely  in  my  Treatife  againft  Infideli- 
 ty, of  the  fin  againft  the  Holy  Ghoft ,  I  reterre  you  thi- 
 ther. 
 
 £4.IV,  It  much  confirmeth  me  to  finde  that  there  is-  no  other 
 Religion  pr  of effed  in  the  World,  that  an  impartial  rational  man 
 ■can  reft  in. 
 
 That  man  is  made  for  another  life,  the  light  of  Nature 
 proveth  to  all  men  :  And  fome  way  or  other  there  muft  be 
 opened  to  us  to  attain  it :  Mahomet anifme  I  think  not  wor- 
 thy a  confutation.  Judaifme  muft  be  much  beholden  to 
 Chriftianity  for  its  proofs,  and  is  but  the  introduction  to  it, 
 inclufively  confidered.  The  Heathens  or  meer  Naturalifts 
 are  Co  blinde,  fo  idolatrous,  fo  divided  into  innumerable 
 fe#s,  fo  loft  and  bewildred  in  uncertainties,  and  (hew  «s  fo 
 little  holy  fruit  of  their  Theology,  that  I  can  incline  to  no 
 more  than  to  take  thofe  natural  Verities  which  they  confeft, 
 and  which  they  caft  among  the  rubbifh  of  their  fopperies 
 and  wickednefs,  and  to  wipe  them  clean,  and  take  them 
 
 for 
 
collateral  Arguments  for  the  Chrifiian  Verity.  355 
 
 for  fome  part  of  my  Religion.     Chriftianity  or  nothing  is 
 the  way. 
 
 £.5.  V.  It  much  confirmeth  me  to  obferve,  that  commonly 
 the  moft  true  and  ferious  Ckriftians,  are  the  holyeft  and  mofi 
 hone]},  righteom  men ;  and  that  the  rvorfe  men  are,  the  greater 
 enemies  they  are  to  true  Chriftianity  :  And  then  to  thinly,  how 
 incredible  it  U  that  God  Jhould  lead  all  the  worft  men  into  the 
 truth,  and  leave  the  beji  andgodlyeji  m  an  error. 
 
 In  fmall  matters,  or  common  iecular  things,  this  were  no 
 wonder  :  But  in  the  matter  of  Believing,  worfhipping  and 
 pleiling  God,  and  faving  of  Souls,  it  is  not  credible.  As  for 
 the  belief  of  a  Life  to  come,  no  men  are  fofar  from  it  as  the 
 vileft  Whoremongers,  Drunkards,  perjured  perfons,  Mur- 
 derers, OpprelTors,  Tyrants,  Thieves,  Rebels,  or  if  any  other 
 name  can  denote  the  worft  of  men  :  And  noncfo  much  be- 
 lieve a  Life  to  come  as  the  moft  godly,  honeft-hearted  per- 
 fons :  And  can  a  man  that  knowcth  that  there  is  a  God, 
 believe  that  he  will  leave  all  good  men  in  io  great  an  error, 
 and  rightly  inform  and  guide  all  thefe  Beafts,  or  living  walk- 
 ing images  of  the  Devil.  The  fame  in  a  great  meafure  is  true 
 ot  the  friends  and  enemies  of  Chriftianity. 
 
 £.6.  VI.  It  hath  been  a  great  convincing  argument  with 
 me,  againjl  both  Atheifme  and  Infidelity,  to  obferve  the  mar- 
 velout  Tr evidences  of  God,  for  divers  of  his  (erv  ants,  and  the 
 jirange  anfwer  ofFrayers,  which  I  myfelf^and  ordinarily  other 
 Chrijhans  have  hud. 
 
 I  have  been  and  am  as  backward  to  ungrounded  creduli- 
 ty about  wonders,  as  moft  men,  that  will  not  ftrive  againft 
 knowledge.  But  I  have  been  oft  convinced  by  great  expe- 
 rience, and  teftimonies  which  I  believed  equally  with  my. 
 eye-light ,  of  fuch  actions  of  God,  as  I  think  would  have 
 convinced  moft,  that  fhould  know  as  much  of  them  as  I  did. 
 But  few  of  them  are  fit  to  mention :  For  fome  of  them  (b 
 much  concern  my  felf,  that  ftrangers  may  be  tempted  to 
 think  that  they  favour  of  felf-efteem  i  and  fome  of  them  the 
 tactions  and  parties  in  thefe  times,  will  by  their  intereft  be 
 engaged  to  diftafte  \  And  fome  of  them  have  been  done  on 
 perfons,  whofe  after  fcandalous  Crimes  have  made  me  think 
 it  unfit  to  mention  them  ;,  left  I  fhould  feem  to  put  honour 
 on  a  fcandalous  firmer,  or  feem  to  dimonour  Gods  Works 
 
 Zz  by 
 
354  Offome  other  fubfervienP  and 
 
 by  mentioning  inch  an  object  of  them  :  And  I  hare  much 
 obferved,  chat  whatever  wonder  I  ever  knew  done,  in  an- 
 fwtr  to  Prayer,  or  attcftation  of  any  good,  the  Devil  hath 
 with  marvclbus  (ubtilty,  endeavoured  by  fome  crr^r  or  fean- 
 dal  or'  men,  to  turn  it  all  a^ainft  Chriii  and  to  his  .own  ad- 
 vantage. But  yec  God  cicclarcth  the  truth  of  his  Promiie0, 
 by  the  deliverances  of  his  Servants,  and  the  granting  of  pray- 
 ers which  are  put  up  to  him  in  the  name  ot  Chrift.  I  will 
 not  difpute  whether  thefe  adtions  (hall  be  called  Miracles, 
 or  not :  It  is  enough  for  my  purpofe,  if  they  be  but  attdtmg 
 Providences.  All  Church-Hiltory  tellcth  us  of  in  any  fuch 
 heretofore:  how.  great  things  have  been  done,  and  delive- 
 rances wrought  upon  Chriftians  earned:  Prayer  to  God.  The 
 fuccefs  of  the  Thundering  Legion  in  the  Army  ot  Marcus  Au- 
 relius  Antoninus,  in  Germany,  is  commonly  mentioned  •'  You 
 may  fee  it  in  the  Apclog.oijuftin  Martyr  and  ^rtuUan  :  S.c 
 more  hi  Fantelws  Notes  on  tJ'ertull.N.6j\..  Cyprian  faith  :o  De- 
 metrius,p^.^zS  of  the  Chriftians  carting  out  of  Devils,.  \_0  fi 
 audire  veUes  &  videre,  quando  a  nobis  adjurantur  &torqi  estur 
 jpiritalibus  fiagrit,  &  verborum  torwenti*  de  obftjfis  corpon- 
 bu6  ejiciuntur,  quando  ejidantes  &  gementes  voce  human'a,  & 
 potefiate  divina  flagella  &  verier  a  fentientes,  venturim  judi- 
 cium confitentur.  Veni  &  cogno fee  vera' effe  qv.£  die  mm  :  c> 
 quia  fie  Deos  colere  te  dieis,  vel  ipfis  qucs  cotis,  crede  :  art  fi 
 voluerU  &  tilicredtrr,  de  te  ipfo  loquitur,  audiente  te,  qui  nunc 
 tuwn  peaus  ebfedit,  Videlis  nos  rogari  ab  ex  qucs  tu  rogas,  tar 
 wen  ab  eis  quos  tu  adoras  >  videbis  fub  manu  nojlrajiare  vinaos, 
 &  tremere  captivos,  quos  tu  fifyicis  &  veneraris  id  Vomi^cs : 
 certe  vel  fie  confundi  in  ifttf  erroribm  tux  potnis,  cum  coju- 
 tfl>exeris  &  audierU  decs  tuos,  quid  fint,  inttrrcgatione  nojira 
 fiatim  prodere,  &c. 
 
 But  it  were  tedious  to  recite  all  that  Antiquity  telleth  us 
 of  this  kinde  :  Later  times  have  their  tdtimonics  alfo  :  Bay- 
 name  could  tell  the  Papifts,  that  burned  huri,  in  the  midii 
 of  his  flames,  |~  Lo,  ye  Tapifts,  here  is  a  Miracle ;  1  feel  no 
 more  pain  in  this  fire  than  in  a  bed  of  Down  ■•>  it  is  as  frveet 
 to  me  as  a  bed  of  Kcfes  1,  Bifhop  Farrar  could  fay,  when 
 he  went  to  the  fire  £  If  I  ftirre  in  the  fire,  believe  not  my  do- 
 tlrine'];>,  gmd  accordingly  remain'd  unmoved:  Many  more 
 you  may  fee  in  Marty rologics  and  Church-hiftory.     It  was 
 
 the 
 
collateral  Arguments  for  the  Chrijlian  I  i  rity%  355 
 
 Pr  widen  ;d  to  Mris.  Honywood^  who  in  ?«  he, ffory  m  Ful- 
 
 ler paffionaie  felf-accufations,  when  the  Mmiftei  was  per-  J*'*    Worthy',    of 
 
 \  idingher  of  the  pardon  of  her  fin,  threw  the  glafc  which  En&land< 
 u  s  is  her  harfd  up  to  the  wall,  faying,  (he  was  as  certainly 
 an  hypocrite,  a£  that  glafs  would  break  i  and  it  fell  to  the  *-****  JWr*  Wcld 
 md,  and  remained  unbroken.  Tiny  were  conv\ndn^^^'Ln^dhMh 
 Providences  which  God  exercijed  on  the  leading  women  ot  Mr.  stubs  his  Exte- 
 the  Famililtical  Seft  Which  troubled  Nerv-England:  when  *uatio*t  in  his  too^ 
 one  of  them,  Mris.  Dyer,  brought  forth  a  Monlttr  that  had  f'r  SirHauy  Vane, 
 ts  of  Man,  Beaft,  Birds  and  Fiftes*  and  the  other  T^T.i  *!?"" 
 
 r      vf  ti  .    i      r         1  t  ^     r      i       i  Ji*cr  be  bath  fully  cor.* 
 
 eds,  Mris.  HutcbtHpHy  brought    forth  about  J^ 
 (haperi  lumps  or  births  at  once,  and  thereby  the  TiJC    ' min)    H   ,CCi 
 aliened,  and  delivered  from  the  danger  \         mtmioaed  by  f* 
 
 Mie  per f 9 as  as  Au« 
 g.ftinc  (dc   Civic.  Dei)  and  ether  learned  holy  ma,   deferve  fomt  credit  fn,e. 
 
 :  Utkcnfis  tellethofmany  Confefjorswbofe  tongues  were  cut  oat  by  the  Arrian  Vandal  Hun- 
 
 nerioh  \e  freely  without  tongues:    «4nd  JEnx^  Gazrus  i»  a  notable  Treats fe  for  the 
 
 if  !o/i/  /V»ri  the  fame,  and  that  he  fava  them  him felf ;  <c*4  ta/ib  morefuch  tenders. 
 
 i\o  novi  aulta  bonorum  vnorum  corpora,  qua!  ctiara  phalanges  daemonum,   rantoperc  ter- 
 
 >  eienr,  quantopcrc  ipfi  vcxabant  homincm  abs  fe  captum  atqwe  obfeflum  :    iccoaqac  morbos  in* 
 
 nurr.eiosquibjscurandisars  cnedicanonfurrKcret,  ipfa  facile  curarenc,pcrpuigarenc3  ojininoqi 
 
 rent.  Id.  ibid.  page  ^11.  B.  T> . 
 
 Even  Cicero  fpc.i^ng  cf  fome  facrilegious  impious  per  fans,  could  obfervc,    Qu\  vcroexhis 
 
 &orcnium  fcclcrura  principesfucrunt,  &  praeter  cxteros  in  omni  Rcligione  impii,  iron  foliira 
 
 Yitacruciati  (  vcl  cumcruciatu,  ut  Lambinus)  atquc  dedecorc,  vcrum  eciam  fcpultura  ac  juftis 
 
 cxequiis  caruerunc    Lib.  *.  de  leg.  p.  245     *And  to  the  objection^  that  it  efc  falletb  out  otberwifet 
 
 and  that  the  b:flf>ffet  mofl,  he  aafwereth,  N'on  rede  exiftimamus  quz  poem  (it  divina  :  &:  opin  - 
 
 onibus  vulfji  rapimur  in  concern,  nee  vera  ccrnimtss  :     Moire  aur  dolor e  corporis,  aucludu 
 
 animi  at:t  < •ffenfione  judxii^ominuci  mifcrias  pondcramus :    quae  faccor  humana  die,  &  rnul-. 
 
 'tis  bonis  vlris  accdiife:  feelers  aucem  poena  triftis,  &  prarcer  co.  cventus  cui  fequunrur,  per  fe 
 
 .ipfa  maxima  eft.  Vidernuseos  q«i  nifioaVicm  pamam,n*nquam  inimici  nobis  fuiifenr,  ardenccs 
 
 cum  cupiditate,  t.;m  mccu,  tLrnconfctcmia;  quid  agrrent  modo  timentes,  vici.Ttm  contemricntei 
 
 Rclig/orfes,  -Ind  he  ConctsttUthyDuyMictn  p<tnam  efle  Divinaru,qt;od  conftaret  &  ex  vexardis  vi- 
 
 vorum  an'mis,  &  ea  fan: a  rnottuorum,  uteorum  exirium  &  jiadicio  vrvoium,  &  gaudio  com- 
 
 -probcrnr.    Ibid. 
 
 Idefi.e  the  learned  Trader  to  read  the  three  Miracles  which  #,n.  Gttzus  faith  be  fanv  with  his 
 orvneyesj  >nhu  Theophraft.  in  Bib.  Pat.  Gr.  To.  2.  page4i4,  415.  The  fir  ft  of  an  old  man,  that 
 rtifcdonefrom  the  dead  :  The  fec§nd  of  a  good  mm,  that  tv>ien  he  was  dying,  promt  fed  his  S  bolsr^ 
 that  was  bind,  that  within  feven  days  he  fhould  have  his  fight ;  which  accordingly  came  top.ifs: 
 Tlietkvdtofthe  Co*feffion%  before  mentioned,  that  \>y  prayer  could,  fpeal?  mofi  amculatdy  without 
 Jongues  :  M  ibefe  he  profijfttbbe  f*w  w.th  bit  own  eyes :  And  the  rationality  and  piety  of  his  writ- 
 ings mjjfeth  his  testimony  the  more  credible. 
 ~Lcge  PjlladuHiOoriarBLaufiac.  cap.  52.  dc  Miraculo  ab  ipfoVifo. 
 
 Though  I  ^ew  that  as  Apparitions,  fo  Miracles  a>e  too  oft  counter  fat,  yet  all  that  arc  recn'dci 
 t»v  the  ancient  DoSle  5  and  Hiftorians  cannot  be  fo  thought,  tfftiidly  w\nn  we  hxve  fcei  fomething 
 U^e  them. 
 
 Zz    2  My 
 
j  5  $  Of  [owe  other  [ubfervhnt  and 
 
 My  own  deliverances  by  prayer  (  becaufe  they  were  my 
 own)  I  think  not  fit  here  to  exprefs:  Nor  many  other  perfons 
 that  were  familiar  with  me,  (omc  yet  living,  and  (brrje  dead  : 
 Nor  would  I  mention  fuch  (mall  things  as  corporal  r  seve- 
 rances and  cures,  but  only  becaufe  they  are  matters  ofjenfij 
 and  fomewhat  unufual,  and  not  as  fuppofing  them  the  great 
 matters  which  Christians  have  to  look  after  or  expecl:  in  m- 
 fwerto  their  prayers  :  they  are  far  greater  things  which 
 prayer  brings  to  all  true  Chriftians  :  the  ftrength  of  the  Spi- 
 rit againft  temptations,  the  mortification  of  thofe  fins,  which 
 nature,  conftitution,  temperature,  cuftom  and  intereft,  would 
 moit  ftrongly  draw  them  to  ^  the  fpecial  affiftances  of  God  in 
 duty,  the  information  of  the  mind,  by  a  light  which  fheweth 
 the  evidence  of  truth  in  a  fpecial  clearnefs  \  the  refblution  of 
 doubts  ■>  the  conqueft  of  paflions  j  the  elevation  of  the  foul  in 
 divine  love  and  praifes  ,  the  joy  of  the  holy  Gholt,  and  com- 
 fortable thoughts  of  the  coming  of  Chriit,  and  our  endlefs 
 bleffeduefs  with  God  in  Heaven.  Thefe  are  the  Anfwers  of 
 Prayer,  which  are  the  fulfilling  of  the  promifes  of  Chrift,  and 
 which  are  of  greater  moment  than  Miracles  j  of  which  we 
 have  ordinary  experience. 
 
 *  £.7.  VII.fr  confirmetb  my  belief  of  the  Gojpel,  toobferve  the  con- 
 naturality  and Jkitablemfl  which  it  hath  to  the  beft  &  holitft  fouls: 
 that  by  hovp  much  the  better,  in  true  honefty,  and  charity,  and  bea- 
 venlimft any  man  is,  by  fo  much  the  more  is  the  Gojpel  beloved, 
 pleajant, and  fiiit  able  to  him  \  as  humaWfood  is  to  humane  nature* 
 My  much  converfe  in  the  world,  with  men  of  all  forts,  but 
 mod  with  the  perfons  now  defcribed,  hath  given  me  op- 
 portunity to  be  fully  affined  of  the  truth  of  this  experiment, 
 beyond  all  doubt.  And  that  which  is  the  beft  in  man,  is  cer- 
 tainly of  God  :  and  therefore  that  which  isfuitable  and  con- 
 natural to  the  beft  in  man,  muft  be  of  God  alfo. 
 
 £.  8.  VIII,  //  confirmeth  my  belief  of  the  Gojpel,  to  find  it  Jo  very 
 Jkhabfe  to  the  worlds  dijeafs,  neceftities  and  bufinefs  r  to  reconcile 
 thtm  to  God,ind fill  them  with  love  and  heavenly  mindednefs'-avhich 
 other  Religions  do  meddle  with  Jo  littley  andjuperficially,  and  in- 
 $ffeduaUy. 
 
 $.9.  IX.  The  matter  of  the  Gojpel  is  fo  holy  andfpirltual, 
 and  againft  allfw,  and  evil Jpir 'its,  that  it  is  incredible  that  evil 
 J}irUs,  or  wry  bad  men,  fhould  be. the  invmters  of  it :.   And  yet 
 
 to 
 
col/atcral  Arguments  for  the  Chrijiia*  Verify,  357 
 
 rge  fo  nuny  miracles  and  matters  of  fact,  and  gall  a  man 
 
 \  and  to  perplex  the  ivor  Id  with  needle  ft  delufmy  flritlncffes^ 
 
 Mid  to  father  all  this  on  God  bhnfilf^WOMld  hive  beni  ,i  villanj 
 
 t,  that  none  but  men  extremely  had  could  do  it. 
 
 Therefore  'it  mttft  needs  he  the  d  .fieri  of Heaven ,  and  not  of  Men. 
 
 $.  10.  X.  When  I  deeply  consider  the  evidence  nf  verity   in  the 
 \  it  hath  as  much  to  cmvinee  me,  as    I  could  have  ebojen 
 or  dtjired. 
 
 $.  11.  1.  If  I  had  been  put  myfelfto  choifeby  what  means  God 
 
 i  open  to  man  the  things  of  theunfeen  worlo \  I  could  have 
 
 dtfired  no  more  than  that  a  meffenger  might  come  to  us  from  bea- 
 
 tell  it  w  \  unicfiwe  had  cither  fight  and  fenfe,  or  immediate 
 
 vifwn  and  fruition. 
 
 And  I  am  fully  fatisfied,  i.That  fpiritual  things  are  in- 
 visible, and  are  no  objects  of  corporeal  fenfe.  2.  That  it  is 
 not  meet  and  honourable  to  God's  Wifdom  and  Juftice,  to 
 govern  rational  tree  Agents  in  via,  by  light  and  fenfe.  It 
 would  be  no  trial,  or  thanks  to  the  molt  ienfual  wretch,  to 
 forbear  his  fin,  it  Heaven  and  Hell  were  open  to  his  light. 
 3.  That  fpir'v.u  al  vificn  and  fruition  isourftate  in  patriae  our 
 end  and  perte&ion,  and  not  fit  for  the  ftate  of  trial  and  tra- 
 vellers in  the  way. 
 
 £.  12.  2.  If  I  had  hem  to  choofe  who  this  Meffenger  Jhould  l>ey 
 I  could  have  prefirred  n.ne  before  him ,  who  ii  the  very  Wifdom. 
 Truth,  and  Word  of  G<A 
 
 Had  it  been  but  an  Angel,  I  might  have  thought  that  his 
 Indcfeitibjlity  and  Veracity  is  uncertain  to  mankind  on 
 earth :  but  Wifdom  and  Truth  it  (elf can  never  he. 
 
 $•  J3*  3*  If  I  bad  ken  to  choofe  in  what  way  this  Meffenger 
 Jhculd  converfe  with  man,  as  an  effieiual  and  fuitable  Teac/.ur 
 of  theft  M\(leries,  and  how  the  work^  of  Mediation  between  God 
 a?id  man  jhould  be  performed,  I  could  have  de  fired  no  fitter  way 
 than  that  he  pjould  affume  our  nature,  and  in  that  nature  fami- 
 liarly injirutl  us,  and  be  tur  example,  and  our  High  Prieji  to- 
 ward Gud,  by  bis  Merit,  Sacrifice  and  Interceffiw. 
 
 $.  14.  4.  Had  I  been  to  choofe  wh.it  way  he  Jhould prove  his 
 MerTage  to  be  of  God,  I  could  not  have  chofen  a  more  fatisfying 
 way  than  that  of  Prophecy,  Santlity,  and  open  numerous  and 
 uncontrouled Miracles,  with  his  own  Kefurrettion  and  Afanfwn, 
 and  giving  the  holy  Gboft  to  be  his  Advocate  and  Witncfi continually 
 to  the  world,  Z  z  3  $.  1 5.  5.  / 
 
553  Of  fome  other  fubfervicnt  avd 
 
 ■  $.  i  *.  5.  J  could  not  have  expected  thkt  tbzfe  Miracles  Jhotild 
 he  done  in  the  fight  of  all  the  perfms  in  the  world^  in  every  place 
 and  ae;e:,  (  for  then  they  would  be  but  as  common  worlds  )  but  ra- 
 ther before  fuch  chofen  Witneffes,  as  were  fit  to  communicate  them 
 to  others. 
 
 £.  16.  6.  Nor  could  I  have  chofen  a  fitter  way  for  fuch 
 Wiincffs  to  confirm  their  teftimony  by ,  than  by  the  fame  Spirit 
 ofholinefs  and  power ;  and  by  fuch  a  fir  earn  of  Miracles  as  the 
 Apdfiks  wrought^  and  fuch  fuccefs  in  the  atlual  rtnovatim  of 
 their  followers. 
 
 $.  17.  7.  Nor  could  I  well  have  chofen  a  more  meet  and  con- 
 vincing way  of  Hijtory  or  Tradition^  to  envey  down  all  thefe 
 things  to  m,  than  that  before  defer  ibed,  which  hath  been  ujld 
 by  God. 
 
 <$.  18.  8.  Nor  could  I  have  chofen  any  one  fiand'mg  Seal  and 
 Whncfi  of  Chrlfi,  Jo  fit  for  all  perfms,  learned  and  unlearned, 
 and  to  endure  through  all  generations,  as  is  the  actual  javing  if 
 mm,  by  the  real  renovation  of  their  hearts  and  lives  by  the 
 holy  Spirit,  reclaiming  them  from  felfifbnefs,  fenfuality,  world- 
 lintfs,  and  other  fin,  and  bringing  them  up  to  the  Image  of  God? s 
 bol'mefs-  in  love  and  heavenlinefs  j  which  is  the  continued  work^ 
 of Cbriji. 
 
 So  that  when  God  hath  done  all  things  fo,  as  my  very 
 rcafpn  is  conftrained  to  acknowledge  belt,  what  fhould  I  de- 
 x  fire  more?  Iconfcfs  I  feel  full,  that  my  nature  would  fain  be 
 fatisfied  by  the  way  of  fight  and  fenfe.  Could  I  fee  heaven  and 
 hell,  I  think  it  would  moft  etfe&ually  end  all  doubts :  But 
 my  Reafm  is  fatisfied,  that  it  is  a  thing  unmeet,  and  utterly 
 unfuitable  to  a  world,  that  muft  be  morally  governed  and 
 condu&ed  to  their  end. 
 
 $.  1%  XI.  The  temptations  of  Satan,  hy  which  he  would 
 ■kinder  us  from  faith,lov?  and  obedience,  are  fo  palpable,  mali- 
 cious and  importunate,  that  they  d»  much  to  confirm  me  of  the 
 truth  and  geodnefl  of  that  word  and  wayt  which  he  fo  much 
 refijteth. 
 
 I  think  that  there  are  few  men,  good  or  bad,  if  they  will 
 obferve  both  the  inward  fugged  ions  with  which  they  are  oft 
 iblicited,  for  matter,  manner  and  feafbn,  and  the  outward 
 impediments  to  every  good  work,  -and  invitations  to  evil, 
 which  they  meet  within  their  conventions,  bat  maybe 
 
 convinced 
 
collateral  Arguments  for  the  Christian  I  crity.  5  jp 
 
 ".  who  are  enemies 
 
 1      l  is,  and    continually    by  temptations  fight 
 
 ■;i  fag  °f  th-'  *bu*d**c*  of 
 tpi  torenmce  tbeir  Baptifa  andto   ''^'Vl  !bl!  l'mc 
 coHjirmatufn  of  the  Cbriftianwnty.     1  $.11.52,54 
 That  V\    J  ss  really  there  are,  as  I  faid  before,  he  thv.t  Re»WEd.w.  t*ower,«/ 
 will  read  fa  indB^iaonl)  may  befatisfieds  as  alio  tht   u:' 
 
 the  A.1  '  ..-••/  ~Dan*u ■,  &:.   and  the  numei 
 
 inn,  and  Efexab  nit  21   years  ag  ,  may  farther 
 
 •t-  them.    And  that  theD.vil  drawcth  them  to  fuch  re- 
 nunciations of  the  Covenant  and  Ordinances  ot  Chj 
 niAiiy  Htileries  of  it  are  full  pi 
 
 :  1.  XIII.  'though  many  fuch  reports  are  falulous  and  de- 
 I  there  have  been  certainly  proved  in  al!  ages,  fifch  Ap- 
 \  off  0 fit  ion  or  defence  have  born  forne  tejiU 
 \  to  tbi  Chrijhan  faith. 
 C>t  both  thcic  bit,  fee  what  I  have  written  in  my  Treat. 
 of. Ill  and  in  the  Saints  Rfjfc,  Fart  2.  And  read  Lavater 
 
 r  Zdncbiuss  torn    3.  Ob,  4  erf.  10.  and  cap.  20. 
 D*/r/o,  &c.  And  what  Ifaid  b:fore,  tipccially  the  Narrative 
 led,  the  Vei-ilofMafcon,  and  Dr.  Moor  of  Atheifm. 
 0 .  22.  XIV.  T&f  fpeecbes   and  actions  of  ptrfons  poJJIJpd  ty 
 Devils  updali)  raging  blefibtrnovfly  againfi Cbrift,  doth' forne- 
 r  confirm  the  Chriftian  vt  rhy. 
 That  theje  are  and  have  been  many  fuch,  there  hath  been 
 upqueftiorrabk  Lvidcr.ce.     See  my  SaintspKejTy  part  7.+$am 
 258,  &cf\  Z.ir.chv,^  torn.  3.  lib.  +.cap.  10.  pa%t  2S8.    Fflrejiw 
 ferv.%.  in  Scbol.   Fit. Mart.  Loc.tom.  Claf.  r. 
 cap.  9.    Fernel.  d*  abdit.  reptw  cav.fis,  lib.  2  cap.  1 6.    Tlaterus 
 otferv.  pag.  20.  de  ftvpore  Voemon.&c.    Ttrti  I.  Apol. cap.  22. 
 Cyprian.  Epif.  adVcrnetriiwi.  Origin,  in  SLitih.  ]-.  A  wftiiu. 
 de  Drth'nat.\Dat/ton*  &c. 
 
 $.23.  XV.  Lafttyj  theteitimor.y  of  the-  enemies  tfCbnfiianitjr- 
 ii  fome  encouragement  to  faith. 
 
 What  conjectures  there  be,  that  Tytbagoras  had  his  know-  PorPhyry  »«  fo  coz- 
 ledge  from  the  Jem,  andF/jftWas  not  a  Granger  to !&/«'*  Danxlf  %^Lf 
 writings,  hath  been  (hewed  by  many.  How  plain  it  is,  that-  that  be  is  fan  to  fy\ 
 the  wifcr  and  better  any  Heathens  have  been,  the  nearer  they  That  it  tvM  mimn 
 have  come  in  their  doctrines  to  that  of'Tefus  Chnft     I  need  ^ter  lbs  thinV  ™e<e 
 
 „  fulfilled,  faith  Grot, 
 not 
 
360  Of  fome  other  (ubfervknt  and 
 
 Iir.A.rTerri  miraculi  not  fay  much  to  convince  the  confederate,  that  arc  men  of 
 ?S«tat  readin8'  How  the  J^5  were  convinced  of  the  miracles  of 
 Annalibus  fuis  com-  Chrift,  and  fled  to  theaccufation  cf  Chrift  as  a  Mag;cian,  is 
 mcmoravic  :  intuit  already  fhewed.  The  wifcft  and  belt  of  the  Roman  Emperours 
 G,  atlas  deV«it.K(l.  favoured  them.  VionCaffius  in  the  life  of  NervaCocceim, 
 ■  *"  f^ge  i.  faith,  [Crfferww  NVn^z  cw/*«  <p*  intpictatit  in  Veos  rel 
 
 fuerant^  eos  abfolvi  volui::  exules  inpatriam  reduxlt :  f  Thefe 
 that  were  called  Iwpietatis  rei,  were  the  Jews  and  Chriftians 
 who  refufed  to  facrificc  to  Idols  )  And  he  addeth,  [  Er  ne 
 fervi  de  c&tero  dominos  crimimrentur,  edifto  vetuit,  neve  lice- 
 ret  av.t  iwpietatis,  aut  Judaic*  fed*  quemquam  dehinc  hfi- 
 wulari.~]  Itfecmeth  by  this,  that  when  difpleafed  fervams 
 would  b:  revenged  on  their,  mafters,  they  ufed  to  accuie 
 them  of  Chriftianity  or  Judaifm. 
 
 Irqan  did  fomething  againft  the  Chriftians,  bein<*  pro- 
 rum  aH°  gji££  voked  by  the  Jews,  who  (  tohVion  Cousin  vita  Trajan, ) 
 cditorum  tanta  fre-  did  make  one  Andrew  their  Captain,  and  about  Cyrene  mur- 
 qucntia,  toe  corum  dered  of  Greeks  and  Romans  above  two  hundred  thoufand 
 tcftes,  ut  ctiam  Por-  meru  But  upon  flinys  information  of  the  Chriftians 
 &e,UVxpXf'cf:  innocen^  and  unjuftYuffenngs,  their  perfecutions  were 
 mquitGxtf./.g.      '  moderated.   • 
 
 Adrian  alfo  was  exafperated  by  the  Jews,  who  as  JEL 
 1  {now  what  tflir  is  Spartiamts  faith  in  Adrian:  Moverunt  bellunt,  quod  vet  eb  an- 
 made  abont Jofcohui  tur  muttlare  genitalia:  ("And  the  Chriftians  were  taken  for 
 fom  lotting  il  a  fort  of  Jews,  and  fo  differed  often  for  their  faults :  )  But 
 currant,  and  fame  as  Serennius  Granianus  Legatus,  a  Roman  Noble-man,  writing 
 folfled  in  by  /ome  to  Adrian  how  Unjuft  it  was  upon  vulgar  clamour  to  kill 
 ml*t!*rablittb*Ukt  innocent  Chriftians,  only  for  their  Religion  :  Adrian  wrote 
 thfe'wlo Wit \ot  t0  M*ntitius  FvndamiS)  Proconful  of  Afia,  that  no  Chriftian 
 fider  all,  the  middle  ftiould  fuffer  but  for  proved  crimes.  Eufeb.Hijr.lib.q.. 
 opinion  of  B.  Ufher 
 
 will  appear  to  be  far  the  m(l  probable  :  viz.  That  the  whole  fentexce  is  current,  except  thofe  words, 
 [This  was  Chrift.]  And  that  fome  Cbrijlianhaving  wrote  thofe  words  as  expefitoryin  the  margin 
 of  bit  boob  they  afterward  crept  thence  into  the  text. 
 
 Athenagoras  tells  M.  Aurel.  Antoninus  the  Emperoxr,  and  L.  Aur.  Commodus  to  whom  he 
 wrote,  Ncc  dubito  quin  vos  ctiam  doftiflirai  &  fapientiffimi  Principes,  hiflorias  &   fcripta 
 
 Mofi<,Efaix>,Hiertmi*,&  rcliquorum  Prophccarum  aliqua  ex  parte  cognovcritis.     . Scd 
 
 vobisrelinquo  qui  libros  noviftis,  ftudioilus  in  illorum  prophctia*  inquircre  ac  pcrpendere,  &e. 
 •Apol.p.  inB.p.  $6,  57.  Audit's  like  that  Antonine  learned  fom.whzt  from  the  Scriptures,  as 
 well  as  Scverus,i / be  fo  well  {new  them  5  and  thence  received  fome  of  his  wifdom  and  virtue, 
 
 Lampridm 
 
col/ateral  Arguments  for  the  Chrijiian  Verity.  261 
 
 Lamfridtus  in  Alexand.  Sever,  faith,  [  §uod  (viz.  Templtmt 
 Chrijio  facerc)  &  Adrianus  cqgitajfe  fertut  i  qui  Tanfla  in  om- 
 nibus civitatilus fine fintvlacbris jijfit fieri :  qu*  hodieidcirco, 
 quia  non  babettt  nantina^  dicuntur  Adrian*  i  qu*  iUeadboc  pa. 
 raffe  dicelaiur :  fedfrobibitus  eft  ab  &f,  qui  confulentes  facra 
 reptrerant,  omnes  Chrijlianos futures,  ji  id  optato  eveniffet,  & 
 templa  rdiqua  deferende. 
 
 £>ci** hotibuffcth  the  Christians,  while  he  dcridcth  them 
 for  their  fuffarings  and  faiths  Ikying,  [  Perfuafermt  fibi  infee- 
 Cbrifiianii  fe  hnmrtalitate  fruituros,  perpetuoque  vifiuros 
 ejT: :  mortem  magna  contemnunt  annuo:  jc  non  pauci  fua. 
 
 SonteJenieHpfbs  cccideudos  tffervnt  :.  Fojlquam  verofetvela  nobis 
 d.  fciverutit,  Gracerunt  Deo*  cenjUnter  abnrgant,  &c. 
 
 Whcnjidtian  had  found  how  the  Chnltans  differed  from 
 the  Jews,  and  had  (affiled  by  Barchocbebas,  becaufe  they 
 would  not  joyh  in  the  RebJlion,  when  he  had  ended  the 
 war,  he  give  Jerufalem  to  the  Chrifrians  and  others  to  in- 
 habit, faith  Ewb. 
 
 Antoninus  Pius  publifhed  this  Edidt  for  the  ChriJlians, 
 [_Siquifqu.nn  cuiquam  Cbrijtiano,  quia  Chrifti  anus  fit,  per  gat 
 wolefti£  quicquam  out  crmink  wferre,  ille  cut  crimen  illatum 
 rriT,  etianfiChrUtianus  reipfa  deprehenfus  fit,  abfolvatur :  qui 
 autem  ilium  acafaverat,  jufium  debitumque  fupplkium  fubeat. 
 Adding  a  D.crecoi  Adrian  S,  thus:  \_Prd  quibus  honiinibus 
 11  prov inci arum  Yrtfidcs,  jam  antc.Q'wPatri  tneofenp- 
 ferunt  ',  Ghtlfis  Me  refcripfit,  nequid  interturbarent  hoc  genus 
 hominwn  mfi  qui  comicri  effent  tentnjfe  sjuippiam  contra  Rem- 
 pub;ictwr.  Eukb.  Hiir.  1.  4. 
 
 And  though  under  that  excellent  Prince,  Antoninus  Philo- 
 jophus,  fome  pcrfecution  was  raifed,  it  was  moftly  by  Offi- 
 cers, at  a  great  dilhnce,  in  France,  dec.  yet  all  was  ftaid,  and 
 r  fhewed  them,  upon  the  miraculous  relief  of  the 
 Army  by  ram,  upon  the  Chnftian  Souldiers  prayers,  (  called 
 Legio  Fulmindtrix)  when  they  were  in  war  with  the  §hadi : 
 of  which  fee  Jul.  CapioUn.  Vion  Caff.  Terttd.  ApologJfcufeb. 
 hb.^.Orofium,  &c.  His  Letters  to  the  Senate  are  thefe: 
 [Credit  He  eft  Chriftianos,  licet  eos  impios  exifiimemus,  Veum  ■    ■ 
 
 fro  mummento  habere  in  pettore  :  fimul  emm  atque  httmi  fefe 
 aljecerunt,  &  preces  fuderunt,  adignotum  wihi  T)eum,fiatim 
 e  cctlo  pluvia  delapfa  eji,  in  nos  quidem  fiigidiffima,  in  noftros 
 
 A  a  a  veto 
 
362  '  Offowe  ether  fubfervient  and 
 
 vtro  hoftesgrando  &fulntina :  eor unique  orationibus  &precibus 
 ftatim  ViW  prafto  fuit,qui  neque  vinci  neque  expugnari  poteft. 
 guantobrem  concedamus  talilw,  utfint  Cbrtftiani,  ne  qu£  tela 
 ejus  generis  contra  nos  pet  ant  &  impetrent. 
 
 After  this  Emperour,  a  company  oF  Beafts  fucceflivtly 
 followed  i  yet  moft  of  them  were  retrained  from  great  per- 
 fections: Commodus  was  retrained  by  Marti*,  a  friend  to 
 the  Chnftians  as  T>io  Caff,  writeth  \  *nd  others  by  other 
 means.  And  the  Chriftia-ns  often  tendred  their  Apologies: 
 among  whom  Apolloniw,  a  Senator,  in  the  reign  of  Cowmo- 
 dw,  offered- a  book  for  Chriftianity,and  was  beheak^l  ,  Eu- 
 feb.  lib.  5.  Bat  of  all  the  Emperours  that  were  from  Auguftus 
 to  Conftantim*  there  were  but  ten  that  perfecuted  the  Chn- 
 ftians, of  whom,  thofe  that  I  have  mentioned,  who.  reverted 
 their  Decrees,  or  retrained  the  perfecutors,  were  a  part. 
 
 Septim.  Sever  us  forbid  any  to  become  Chrifthns  :  but 
 what  judgments  did  fall  upon  divers  of  his  Preiidents,who 
 perfecuted  the  Chriftians,and  what  convictions  fotne  of  them 
 had  by  Miracles,  is  worth  the  reading  in  fcrtullian  ad  Slcapul. 
 Alexander  Severn,  the  moll  excellent  of  all  the  Heathen 
 Emperours,  ( not  excepting  AritoninusTbilof. )  was  guided 
 by  the  renowned  Vlpian,  and  his  mother  hlammea,  (fup- 
 pofed  aChriftian:)  of  him,  faith  Lampridus,[_Jud£*pri- 
 vilegia  refervavit  :  Cbuftianos  efr  paffus  eft :  Yea,  in  the  morn- 
 ings he  went  to  prayer  in  Urariofuo^in  quo  &  divos  principeu 
 fedoptimos  ehaos,  6"  animasfanciiores,  in  queis  &  Apollonium  •, 
 &  quantum  fcriptor  fuorumtemporum  dicit,  Chnftam,  Abra- 
 ham, &  Orpheum,  &  hujufmodiVeos  kabebat.']  Yea,  faith 
 the  fame  Lxmpridius,  [_Ckriihtemplimi  facer  e  volv.it ,eum que 
 inter  Veos  recipere :  §^od  &  Ad  nanus  cogitajje  fertur^  —  &c. 
 
 utante.  -And  after—  [_  Cum  Chriftiam  quendam  kcum, 
 
 qui  publicum  fuerat,  occupajjenU  contra,  popinarii  dicer  ent-  fibi 
 ev.m  debtri  •,  refcripfit,  mdiv.s  effe  ut  quomodocunque  jUic  Dens- 
 colatur  j  quam  popinariis  dsdatur.~]  The  gr.at  flndtnefs  of 
 the  Chriftian  Churches  in  the  election  of  their  Paftors,  he 
 made  his  example  in  the  choice  of  his  Officers :  [Vicebatque 
 grave  eff,  cum  id  Chriftiam  &Jud£i  facer ent  inprtdicandx 
 facer dotibus  qui  ordinandi  funt,  non  fieri  in  provinciarum  re- 
 iloribus,  quibus  fortune  hominum  contmittuntur  &  capita.  ~] 
 That  is,  £  Nomina  eorum  froPonebat,  hortans  populum,  fiquis 
 
 quid, 
 
collateral  Arguments  for  the  Chrijlian  Verity.  363 
 
 ret  crimnie^probaret  manifeflit  rebut  s  fintn  Probate*) 
 
 mjutire  J     He  made  a  faying  oi  CnriA  his 
 
 Motto,   faith  Lantprid,  ^  Clam  abat  que  fepius  quod  aquibuf- 
 
 dam  five  Judaiefrve  Cbrtfttanu  audierat,  &  tenebat  ,  ijfywf  /vr 
 
 net*  c'h*n  atiqvem  ewndant,  dicijuhebat,  QVCI)  fiBI 
 
 NOX  )  IS,   ALJEKIKE  FECERIS  :    guitm  fententiam 
 
 ,  ufque  adeo  dil  xit,  ut  &  inpalatio,  &  in  publico  Oferibut^  pra- 
 
 >.  }uberet.~\     Thus  you  (ic  what  opinion  the  beft  Roman 
 
 hen  Emperours  hid  ofChtifl  and  the  Chriftians :  7W 
 
 had  liberty  in  Rcme  to  preach  in  Ins  hired  houfe  to  any  that 
 
 Id  come  and  hen  him,  Acf.2%.  51.  no  man  forbidding 
 
 ;/)/.    And  thole  Emperours  that  did  perfceute  Chriftianityj 
 
 either  luch  Beaffc  as  Nero,  or  at  belt  fuch  as  never 
 
 undejftood  the  rcafon  of  that  Religion,  but  perfecuted  they 
 
 knew  not  what.     And  itwasnot  fo  much  for  the  poiitive 
 
 puts  of  Chrillianity  that  they  perfecuted  them,  as  tor  the 
 
 i    es,  even  for  denying  honour  and  worfhip  to  thole 
 
 I       ;,  whom  tie  Romans  had  been    long  accuftomed    to 
 
 adore.    So  that  [_  To'  it c imp to 5,  tol.it  e  inipios  ]  was  the  cry  of 
 
 the  rabble,  as  if  it  had  been  ungodlinefs  to  deny  their  gods: 
 
 And  :o  facrifice  or  burn  mcenfe  on  the  Idols  Altars,  was  that 
 
 ordinary  command,  which  they  difobeyed,  to  the  furTering  of 
 
 death. 
 
 \    Grotiw  faith,  lib.  3.  Multa  habemns  tefiimonia  qua  bijh- 
 
 ru  tradita  partes  aliquot  confirntant.     Sic  Jefum 
 
 t n  ci  ,|:.\i«;,  ab  ipfo  &  difcipulit  e)u<  miraculapatrata,  & 
 
 Ha.rxi  &  ?agam  Metnorant,    Ve  Herode,  Pilato,  Fefto,  Yx- 
 
 •ne  Baptifta,  dfeGamaliele,   de  Jerofolythorum 
 
 excidio,  extant  fcripta  luculentipm*  Jufcphi  edit  a.  paulo  poji 
 
 m  a  Ckritli  abttu  40.  Cum  quibus  confentiunt  ea  qua  apyid 
 
 Ihahmnlkos  de  iifdem  temper itw  leguntur.    Neron'isfavitiant 
 
 in  Chri  Hands  Tacitjti  wemorid  prodidit.    Exflabant  olim  &  It- 
 
 hr'i  tvm  Vrjvatorum  ut  Vhlegoxtk,  turn  &  a&apublica,  ad  qua 
 
 CkrijUani  frovocabant,  quiivs  coniiabat  de  eofidere,  quod  poji 
 
 :um  natum  apparnit,  de  terra  motu,  &  foils  deliquio  contra 
 
 naiuraw,  plenijfimo  luna  orle,  circa  tempm  quo  Ckrifius  crucis 
 
 f'Vplicio  offcLitt  eft. 
 
 Celfm  and  Julian  do  not  deuy  the  miracles  of  Chrift  ; 
 Mtbomet ■himfclfconfelTethChrift  to  be  a  true  Prophet,  and 
 the  Word  of  God,  and  condemnuh  the-  Jews  for  rejecting 
 
 A  a  a  2  him ; 
 
3<?4  Of  feme  other  fubfervient^  &c. 
 
 him  :  he  confetfeth  his  miraculous  Nativity,  and  mighty 
 works,  and  that  he  was  fent  from  heaven  to  preach  the 
 Gofpel :  Hebringeth  in  God  as  faying,  [  We  have  delivered 
 our  declarations  to  Jefus  the  Son  of  Mary,  andjirengthnedhim 
 by  the  holy  Ghoft.  J  And,  \We  have  d  Iruered  him  the  Gofpel,  in 
 which  is  direfiwn  and  light,  &c.~]  And  he  teacheth  his  fol- 
 lowers this  Creed,  \_  Say,  We  believe  in  God,  and  that  which 
 rvjs  ddivtred  to  Mofes  and  Jtfus,  and  which  xvm  d  livend 
 to  the  Frophets  from  their  Lord :  rve  dijiinguijlj  not  between 
 any  of  them,  and  rve  deliver  up  our  f elves  to  his  faith.  ~]  And 
 if  Chrift  be  to  be  believed,  as  Mahomet  faith,  then  Chnftia- 
 nity  is  the  true  Religion  :  for  as  for  his  and  his  followers 
 reports,  that  the  Scriptures  are  changed,  and  that  wc  have 
 put  outChniVs  prediction,  that  Mahonnt  muft  be  fent,  See. 
 they  are  fables,  not  only  unproved,  but  before  here  proved 
 utterly  impoflible. 
 
 Read  Eufebius,  Ecclef  Hifi.  L  8  c.  17,  &  18.  &L  9.  c.  10. 
 of  God's  Itrange  judgments  on  Maximinus  the  Emperour, 
 whofe  bowels  being  tormented,  and  his  lower  parts  ulce- 
 rated with  innumerable  worms,  and  fo  great  a  ftink,  as  kilTd 
 fbme  of  his  Phyficians  =>  which  forced  him  to  confe(s,  that 
 what  had  befallen  him  was  defer  vedly,  for  his  madnefs 
 •  againft  Chrift,  (for  he  had  forbidden  the  Chrift.-ans  their 
 aJTcmblies,  and  persecuted  them  ) :  wherefore  he  comman- 
 ded that  they  mould  ccafe  p:rfecuting  the  Chriftians  \  and 
 that  by  a  Law  and  Imperial  Edid,  their  Aifemblies  fhould 
 be  again  reftored  :  HeconfelTed  his  fins,  and  begg'dtheChn- 
 itians  Prayers,  and  profelTed  that  if  he  were  recovered,  he 
 would  worfhip  the  God  of  the  Chriftians,  whom  by  expe- 
 rience he  had  found  to  be  the  true  God. 
 
 See  Bifhop  fotherby  Atheomaft. I  i.e.  3. p.  140, 141.  com- 
 paring his  cafe  with  Antiochw  his. 
 
 P ailus  Orofrus,  kiflor.  h.  6.  fine,  ttlleth  us  of  a  Fountain 
 of  Oyl  which  flowed  a  whole  day  in  Augijw  Reign,  and 
 how  Augufius  refufed  to  be  called  VomirW,  and  how  he  (hut 
 up  Janus  Temple  becaufe  of  the  Univerfal  Peace,  and  that 
 e 0  tempore,  id  </f,  e 0  anno  quo  fortiffwam  verifpmamq;  pacem 
 ordinatione  Dei  ££far  compofuit^natm  eft  Chriftus\  cu)us  ad- 
 ventum  pax  iftafamulata  eft$  in  cujus  ertu  andientibus  homini- 
 lw  exultantes  Angeli  cecincrunt,  Gloria  in  exceljis  Deo-  &  m 
 terra  pax  hominibus  bon*  voluntatis.  See 
 
1 \  /  Faith  bath  tr,at;y  Dijfu  ultics  to  overcome  y  &.  ^fc y 
 
 t  alio  what  after  others  he  faith  of  7v/>frtftf  motioning 
 to  the  Senate,  that  Cbrifi  might  be  accounted  a  God  ,  and 
 
 m  refitting  it :  h  7.  AuQ.  Bi..  Pat.  To.  1 .  p.  209.  where 
 
 ith  alio  that  uliqumxi  Gracorum  liiri  at tcfted  the  dark- 
 nets  at  QbrijU  clcath.  And  //.  7. p.  216.  he  flieweth,  that  as 
 alrci  the  ten  Plagues  of  E&Tft,  the  lfraclrtcs  were  delivered 
 and  the  Egyptians  deftroyed,  fo  was  it  intht  Rowan  Entire 
 with  the  Christians  and  Pagans,  after  the  particular  revenges 
 ten  Peifecutions.    But  becaufche  is  a  Chriftian  Hitto- 
 
 .  1  cite  no  more  from  him. 
 
 CHAP.  IX. 
 
 Yet  Faith  hath  many  Difficulties  to  overcome:  IV bat 
 they  are  5  and  what  their  Caufes. 
 
 I^Here  are  two  forts  of  perfons  who  may  poUroIy  per-  Opis  crcdendi  diifi- 
 
 ufe  thefc  things,  and  are  of  tempers  fo  contrary,  that  Z^^M^S- 
 
 what  helpeth  one  may  hurt  the  other  :  The  firlt  are  dicii  opinione  nafci- 
 
 thofe  who  fee  fo  many  objections  and  difficulties,  that  thiy  tu";   fed  ^   valida 
 are  turned  from  the  due  apprcheniion  of  the  Evidences  of  ci'f*'  &  ve"fnnili- 
 
 Chriftianity,  andean  think  of  nothing  but  ftumbling-blocks  S^  ft«  wtoST 
 
 to  their  Faith.    To  tell  thefe  men  of  m&re difficulties^  may  credulitas    rationem 
 
 adde  to  their  difcouragement,  and  do  them  hurt  :  And  yet  juftam  habec,  quum 
 
 i  am  not  cf  their  minde  that  think  they  fhould  be  therefore  *?'*  rcs  de  ^ :a  noa 
 
 filenced  :  For  that  may  tempt  them  to  imagine  them  unan-  clQda^.\    q  :iddam 
 
 iwerable,  it  they  come  into  their  mindes:    Ine  better  way  Nam  rebus  qui  du- 
 
 ror  thefe  men  is,  to  deilre  them  better  to  ftudy  the  Evidence  bicandi  caufam  non 
 
 of  truth  :  And  there  are  other  men,  who  mull  be  thought  f»abcnt;  non  credere, 
 
 on,  who  feeing  no  difficulties  in  the  work  of  Faith,  do  con-  *Tm  '-cfti  f'1  (*T 
 
 ■              c        rZj             a  *l                ji                    r>  i-  Vi  judic  o  m  dilCLtienda 
 
 tinue  untortine*  againit  them,  and  keep  up  a  Belief  by  meer  vericate    minime  u- 
 
 extnnfick  helps  and  advantages,  which  will  tall  as  Coon  as  turner.      Aihintgvr. 
 
 the  ftorms  aflault  it  :  And  becaufe  no  doubt  is  well  overcome  lel- 1-1!*  82« 
 that  is  not  known,  and  Nil  taw  cert mn  quam  quod  ex  dub io 
 certim  eft  ,  I  will  venture  to  open  the  Difficulties  of  Be- 
 lieving. 
 
 #.  1.  jhA  Believing  in  Chrifi  it  a  mr}^  of  Difficulty,  is 
 
 Aaa  3  froyfd 
 
g<^  Ttt  Faith  hath  many  Difficulties  to  overcome  : 
 
 pnved  both  ly  the  paucity  of  found  Believers,  and  the  imfer- 
 jeftion  of  Faith  in  the  fine  ere  ■•>  and  the  great  and  wonderfull 
 means  which  rauft  be  ufed  to bringmen  to  believe. 
 
 Superficial  Believers  are  a  fmali  part  of  the  whole  World, 
 and  found  Believers  are  a  fmall  part  of  profe-lfed  Chriftians : 
 And  thefe  found  Believers  have  many  a  temptation,  and 
 fome  of  them  many  a  troublefom  doubt,  and  all  of  them  a 
 Faith  which  is  too  farr  from  perfection.  And  yet  all  the 
 Miracles,  Evidences,  Arguments  and  Operations  afprefaid, 
 mwft  be  ufed  to  bring  them  even  to  this. 
 
 £.  2.  The  Difficulties  art  I.  Seme  of  them  in  the  things  to  be 
 believed,  II.  Some  of  them  in  extrinfecal  impediments :  III.  And 
 fome  of  them  in  the  mindeofMan  who  muji  believe. 
 
 5^.3.  I.  1.  The  myfterioMitefs  of  the  dodrine  of  the  bleflld 
 Trinity,  hath  alwayes  been  a  difficulty  to  Faith,  and  occafioned 
 many  to  avoid  Chriftianity,  eftecially  the  Mahomet anes  >  and 
 man\  Heretichj  to  take  up  Devices  of  their  own,  to  Jhift 
 it  off. 
 
 $.  4.  2.  The  Incarnation  of  the  fecond  Ferfon,  the  Eternal 
 Wad,  and  the  perfonal  union  of  the  Divine  Nature  with  the 
 Humane,  is  fo  ftrange  a  condefcenfion  of  God  to  man,  as  ma- 
 k?th  this  the  great  eft  of  difficulties,  and  the  great  eft  ftumlling- 
 tiock  to  Infidels  and  Heretic^. 
 
 0.5.  3.  The  Kefurredion  and  Afcenfion  ofjefus  Chrift, and 
 the  advancement  of  mans  nature  in  him  above  the  Angelical 
 nature,  and  glory,  is  a  difficulty. 
 
 $.6.  4.  to  believe  all  the  kiftory  of  the  Miracles  of  Chrift, 
 
 the  Frophets,  and  Apoftks,   is  difficult ,  becaufe  of  the  ftrange- 
 
 nefs  of  the  things, 
 
 CJ      .   .„  r  £.7.  5.  It  is  not  without  difficulty  firmly  to   believe  the 
 
 ilia ,    ron  nominara  lmm^^y  of  Souls,  and  the  endkfnefs  of  the  felicity  of  the  life 
 
 nriagis    quam     Intel-  *°  Come. 
 
 leaa  natura  :  multo       ^  g    6>  A  d  it  bath  froyed  hard  tQ  fQ  belkve  the  end_ 
 
 mcecr  iora  &  puricra   ;  r       .-    .        r  ,  j  r    t    ■     ti  it 
 
 font  ut  a  rerw  Ion-  lefs  ^nes  of  damned  fouls  in  Hell.  •        ^ 
 
 giillme    fc   eflferant.       <$•  9.  7.   And  it  is  as  hard  to  believe  the  paucity  of  the  bleffed, 
 Cicet.  TufcHl.  Qi/,  I.  and  that  the  damned  are  the  farr  greater  number. 
 l'P-  223«  $.  10.  8.  And  that  fo  great  a  change,  and  fo  holy  a  life  is 
 
 neceffiry  to  falvation,  hath  proved  a  difficulty  to  fome. 
 
 #.  1  1 .  9.  The  doarine  of  the  Rcfurretlion  ej  the  Body,  is  one 
 of  the  great  eft  difficulties  of  all. 
 
What  they  are  )  and  what  their  Caufts.  3^7 
 
 1 2.   10.  So  k  Chili's   COtililto  into  the  World  fo   htc, 
 and  1  bi  t  f  bk  Cujpel  to  fo  jen\  by  Prophecy  before,  and 
 
 reaching  < 
 £.  13. 11.  So  alfo  was  the  aj  nnefs  of  the  Per- 
 
 aitdo}  bis  Parentage,  Place  and  condition  in  the 
 World;  together  rvitb  the  Manner  of  bis  birth. 
 
 $.  14  12.  Ihe  manner  of  bit  [ufferings  an  I  death,  upon  a 
 Crefs,  »*  a  Malefactor,  under  the  charge  of  Blajphent)^  Tntiety 
 andTreafin,  hath  fiX teen  a  fl  U\loth  to,  Jews  and 
 
 Gentiles. 
 
 ic;.   i-ji  So  !  feiVrids  and meannefi  of  bk  follow- 
 
 ers, and  the  nur^'nr  and porldly  preeminence  and  frofperi:y  $f 
 ts,  and  enemies  of  Chnt. 
 $.  16.  14.  Jbe  want  of  excellency  of  fieei  h  and  art  in  the 
 ps,  that  they  tquall  not  other  Writings  in  /"'. 
 method  andexaGnefs,  and  in  Oratorkai elegancies,  is  a  great 
 ice  to  unbelievers. 
 
 tf.  17.  1$.   As  alfo  that  the  Thyfwkj  of  Script!  re  fo  mi 
 reth  from  Fhilofofhers. 
 
 iS.   16.  As  alfo  the  feenting  Contradictions  of  the  Scri- 
 .  do  much  offend  them. 
 f.  10.    i".  AnoPH  ofenfdcih  them,  that  Faith    in  Cirri 
 h'mfelr,  U  ma  •j^offuch  excellency  and  ne'ctjjttyfj'fal- 
 
 v at  ion. 
 
 0.  20.   18.  And  it  is  hard  tolelieve,  that  frefent  adverfi- 
 g  in  the  World,  is  for  our  benefit  and  ever  lading 
 
 * 
 <$.  21.   19.   And  it   cjfindeth  many,  that  the  dodrine  of 
 1 1  doth  fern  not  fuited  to    Kingdoms  and  Civil  Govern- 
 went,  but  only  for  a  few  private  perfons, 
 
 $.11.  20.  Laftly,  the  Propbefies  which  feem  not  intelligible 
 t  r  n '  r  fulfilled,  prove  matter  of  difficulty  and  offey.ee.  There  are 
 intrinfecal  difficulties  of  Faith. 
 
 <$.  23.  II.  The  outward  adventitious  impediments  to  the  Be- 
 lief 0}  the  Christian  Faith  are  fuch  as  thefe.  1.  Becaufemanv 
 Cbritiians,  efteciafy  the  Papifh,  have  corrupted  the  dodrine  of 
 Faith,  and  propofe  grofsfaljh$ods  contrary  to  common  fenje  and 
 reafon,  as  neceffary  points  of  Christian  Faith  :  (as  in  the  point  of 
 Tranfubiiantiation.) 
 
 §.  24.  2.  They  have  given  the  World  either  falfe  or  ineffi- 
 cient 
 
568  Yet  Faith  hath  many  Difficulties  to  overcome  : 
 
 cient  reafons  and  motives,  for  the  keliet  of  the  Chrijiian  Verity,, 
 which  being  dtfcerned  confirmexh  them  in  Infidelity. 
 
 £.25.  3.  They  have  corrupted  Gods  Worft.ip ,  and  have 
 turned  it  from  rational  and  fiiritual,  into  a  multitude  of  irra- 
 tional ceremonious  fopperies  ;  fittedto  move  contempt  and  laugh- 
 ter in  unbelievers. 
 
 #.26.  4.  They  have  corrupted  the  dof.rine  of  Morality,  and 
 thereby  hidden  much  of  the  kolynefs  and  purity  of  the  Chrijiian 
 Religion, 
 
 $.27.  5.  They  have  corrupt edChurch-hiftory,  obtruding  cr 
 divulging  a  multitude  of  ridiculous  faljhoods  in  their  Legends 
 and  Books  of  Miracles  -,  contrived  purpofely  ly  Satan  to  tempt 
 men  to  disbelieve  the  Miracles  ofChrift  and  his  Apoftles. 
 
 £.28.  6.  They  make  Ckrifiianity  odious,  lyupholdingthar 
 own  Seel  and  power,  by  fire  and  blood  and  inhumane  Cruel- 
 ties „ 
 
 $.29.  7-  They  openly  manifeft  that  amlition  and  world- 
 ly dignities  and  projperity ,  in  the  Clergy,  is  their  very  Re- 
 ligion :  and  withal!  pretend,  that  their  party  or  Sect  is  all  the 
 Church, 
 
 $.  30.  8.  And  the  great  di j agreement  amorgChriftians,  is 
 a  ftumblmg-ilock^to  unbelievers;  while  the  Greeks  and  Ro- 
 mans ftrive  who  Jhall  be  the gr eat eft  ;  and  both  they  and  many 
 othen  Seels,  are  condemning,  unchurching,  and  reproaching  one 
 another. 
 Ltrg.Naibnz.Orat.  £.31.  9.  The  undifciplined  Churches,  and  wicked  lives  of 
 16.  &3i.      %  the  great  eft  part  of  prof ejfedChrifiians ,  efpeciaVy  in  the  Greek 
 
 and  Latine  Churches,  is  a  great  confirmation  of  Infidels  in  their 
 unbelief. 
 
 $.  32.  10.  And  it  temptethmany  to  Apoftafie,  to  olferve 
 the  fcandahw  errors  and  mifcarriages  of  many  who  feemed 
 more  godly  than  the  reft. 
 
 £.33.  11.  It  if  an  impediment  to  Chriftianity  ,  that  the 
 richeft,  andgreateft,  the  learned,  and  the  far  great eft  number  in 
 the  World,  have  been  ft  ill  againft  it. 
 
 £.34.  12.  The  cuftom  of  the  Cov.ntrey ,  and  Tradition  of 
 their  Fathers,  and  the  reafonings  and  cavils  of  men  that  have 
 both  ability  and  opportunity,  and  advantage,  doth  bear  down  the 
 truth  in  the  Countreys,  while  Infidels  prevail. 
 
 £-35-  13.  The  Tyranny  of  cruel  perfecuting?rincesy  inth 
 
 Maho* 
 
What  they  arc  $  and  tth.it  their  Caufes.  afig 
 
 Mahomerane  and  Heathen  parts  of  the  World,  it  the  grand 
 Impediment  to  the  progrefs  of  Chriftiamty,  by  keeping  away 
 the  means  of  knowledge. 
 
 And  of  this  the  Roman  pafty  of  Christians,  hath  given 
 them  an  incouragrng  example,  dealing  more  cruelly  with 
 their  fcllow-Chriltuns  than  the  lurks  and  (bine  Heathen 
 Princes  do.  So  that  Tyranny  is  the  great  fin  which  keepeth 
 out  the  Gofpcl  from  mcli  parts  of  the  Earth. 
 
 <$.  36.  Ill  But  no  Impediments  of  Faith  are  fo  great,  ai 
 thefe  within  w.  As  1  the  natural  firangenefs  of  all  cor- 
 rupted mindes  to  God^  and  their  blindenefs  in  all  fpiritual 
 thing 
 
 £.37.  2.  M  )fi perfons  in  the  World,have  weal^,  injudicious, 
 unfurnfeed  heads,  wanting  the  common,  natural  preparatives  to 
 Faith,  not  a!  Ic  to  fee  the  force  of  area  fun,  in  things  beyond  the 
 Teach  tf  fenfe. 
 
 $-  38.  3.  Jie  carnal  nrinde  if  enmity  again]}  the  Holinefs 
 ofChnitiamiy,  and  therefore  will  ft ill  oppofe  the  receiving  of  its 
 principles. 
 
 $.  3?.  4.  By  the  advantages  of  Nature,  Education,  Cuftom, 
 and  Company,  wen  are  early  pcjfcfi  with  prejudices  and  falfe 
 conceits,  azainii  a  life  of  Faith  and  Holinefs  \  which  keep  out  ,, 
 
 tf .  40.  5.  It  vs  very  natural  to  incorporated  souls,  to  defire  cem  a  fenfibu, ,  & 
 a  fen  file  wryoffatisfaftitn,  and  to  take  up  with  things  prefent  c°g«»cioncm  a  con- 
 andfeen,andto  le  little  affeSied  with  things  unfeen,  and  above  ^.ccudinc  abducerc. 
 ourfenfs.  C™,  Tuft*.  ^ 
 
 * .  P-  2  2  2 , 
 
 tf.4r.  6  Our  ft range nefs  to  the  Language,  Idiomes,  Pro- 
 verbial fpecches  then  ufed,  doth  difadvantage  us  as  to  the  unde- 
 manding of  the  Scriptures: 
 
 £.42.  7.  So  doth  our  firangenefs  to  the  Places  andCuftom 
 of  the  Countrey,  and  many  other  matters  of  fail. 
 
 tf.43.  8.  Our  daft  once  from  tbofe  Ages,  doth  make  it  ne- 
 ceffiry,  that  matters  of  fad  be  received  by  humane  report  and 
 Hijiortcal  Evidence  :  And  too  few  are  well  acquainted  withfuch 
 Hiftory. 
 
 £.44.  9.  M'jft  men  do  forfeit  the  helps  of  Grace  by  wilfjtU 
 finning;  and  make  Atheifni  and  Infidelity  feem  to  be  defireable 
 to  their  tonal  Inter  eft,  and  fo  are  willing  to  be  deceived :  and 
 for  faking  God,  thty  areforfaken  of  him,  flyingfrorn  the  Light, and 
 
 B  b  b  ove t 
 
57°  Yd  Faith  hath  many  Difficulties  to  overcome^  &c. 
 
 overcoming  Truth,and  debauching  Confci  nee, and  disabling  Rea- 
 fon,  for  their  fenfual  delights. 
 
 £.45.  to.  Thofe  men  that  have  moft  need  of  means  and 
 keif?  are  fo  averfe  and  lazy,  that  they  will  not  be  at  the  fains 
 and  patience,  to  read,  and  conferre,  and  confider,  and  pray,  and 
 ufe  the  means  which  is  needfull  to  their  information  \  but  fit  tie 
 their  judgement  by  flight  and  floth  full  thoughts. 
 
 0.  46.  11.  Tet  are  the  fame  men  proud  and  felf -conceited 
 and  unacquainted  with  th:  wea\nefs  of  their  own  under  ft  and- 
 ings,  andpafs  a  quicksand  confident  judgement,  on  things  which 
 they  n?v:r  under  flood:  It  bang  natural  to  men  to  j  jdge  accor- 
 ding to  what  they  do  attually  apprehend,  and  not  according  to 
 what  they  (hould  apprehend,  or  is  apprehended  by  another. 
 
 £.47.  12.  Aloft  men  thinkjt  the  wife  ft  way,  becaufe  it  is 
 the  eafieft,  to  be  at  a  venture  of  the  Religion  of  the  King  and 
 the  Countrey  where  they  lives  and  to  do  as  the  moft  do'.t 
 them  do  (which  is  feldom  befl.) 
 
 •£.48.  13.  Men  are  grown  flr angers  to  themj "elves ,  and 
 kpow  fiot  what  man  is  \  nor  what  is  a  reafonable  Souls  bin  have 
 fo  abufed  their  higher  faculties,  that  they  are  grown  ignorant  of 
 their  dignity  and  ufe  >  and  kpow  not  that  in  themfelves  which 
 Jhould  help  their  Faith'. 
 
 £.49.  14.  Men  are  grown  fobad  and  falfe,  and  prone  to, 
 lying  themfelves ,  that  it  makjtb  them  the  more  incredulous  of 
 God  and  man,  adjudging  of  others  by  themfelves. 
 
 #-  $o-  1 5-  The  cares  of  the  Body  and  World,  do  fo  takg  up 
 the  mindesofmen,  that  they  cannot  afford  the  matters  of  God 
 and  their  fabation^  fuch  retired  ferioitt  thoughts  as  they  dc  ne- 
 ceffarily  require. 
 
 $.  51.  16.  Too  few  have  the  happinefs  of  judicious  Guides^ 
 who  rightly  difcern  the  Methods  and  Evidences  of  the  Gojpel, 
 and  tempt  not  men  to  unbelief,  by  their  miftaken  grounds,  and 
 mfound  reafonings.  Thefe  are  the  Impediments  and  difficulties 
 of  Faith,  in  the  Perfons  tbewfelves  who  Jhould  bdi'eve. 
 
 \ 
 
 CHAP. 
 
The  Intrinfwal Difficulties  in  the  Chrijiian^  ckc%  371 
 
 CHAP.  X. 
 
 ihc  Intrinfecal  Diffithlties  in  the  Cbnjlian  Failb^  re* 
 folved. 
 
 or 
 
 ct.I.'TH?  &'&ri*e  of  the  'Trinity  is  not  intelligible 
 *    credible. 
 
 AnCrv.  1.  Nothing  at  all  in  God  can  be  comprehended,  or 
 fully  known  by  any  creatures:  God  were  not  God,  that  is, 
 Perfect  aid  Infinite,  it"  he .  were  comprehentible  by  fuch 
 Worms  as  we.  Nothing  is  fo  certainly  known  as  God,  and 
 yet  nothing  fo  lmperte&ly. 
 
 2.  The  dodhine  of  the  Trinity  in  Unity  is  fo  intelligible 
 and  c  and  is  fo  admirably  apparent  in  its  produces,  m 
 
 the  methods  of  Nature  and  Morality,  that  to  a  wife  Ob- 
 
 1  it  maketh  Chnliianity  much  the  more  credible,  be- 
 caufe  it  opeueth  more  fully,  thefe  excellent  myilenes  and 
 methods.    It  is  intelligible  and  certain  that  MAN  is  made  See  p-lt  t.Cbtp.  5. 
 m  the  linage  of  God:  And  that  the  noblelt  Creatures  bear  ^X'^k^V* 
 matt  c  f  the  ur.pref-  of  their  Makers  excellency  :  And  that  the  JfinlZeju'ttucd?*- 
 inviiible  Deity  is  here  to  be  known  by  us,  as  in  the  Glafs 
 
 s  v.iible  works :  Of  which  the  Rational  or  Intdlcdiuai  snbfoultitbeMarg. 
 Nature  is  the  highelt  with  which  we  are  acquainted.  And  %e€9lkkH*aFCYiA- 
 k  is  nn  ft  ..rain,  that  in  the  Unity  of  mans  Mindc  or  Soul,  ftoth,  Simpfon  cf 
 there  is  a  Trinity  of  Eifentiaiitks,  or  Pn-mahtits  (2s  Cam-  Triniy  in  unity,  in 
 
 la  callcth  them)  that  is,  fuch  faculties  as  are  fo  little  lhe  H-lY*:on?  °f  Ri  - 
 
 (9  from  the  ElTence  of  the  Saul  as  fuch,  that  Philcfo-  £[*'  C£"?r*J>.li  7 
 plKis  are  not  yet  agreed,  whether  they  (hall  lay,  it  is  reaUter,  pa&  ,7§ 
 jorwuitiT,i\..  1  dt nominations  (xtrinftca.     To  pais  by 
 
 the  three  faculties  of  Vtgttation  ,  fen  fat  ion  and  inteUeciort; 
 In  the  Soul  as  InteluWdl  there  are  the  EiTential  faculties, 
 oi  Power  f  executive  or  communicative  ad  extra  )  Intellect    . 
 and  WiU.  Fcjfe,  Scire,  Fele;  And  accordingly  111  morality  R':d     Campancili'. 
 or  virtue,  there  is  in  or.e  New-creature,  or  holy  Nature,  ffif        ! 
 mfiom.gocdntf,  and  atiht)  or  jortiiudt  (and  promptitude)  , 
 to  ad  according  to  them.     And  in  our  Relation  to  things 
 bJow  us,  in  the  unity  oi  01: r  Dominion  \:x  fuptriority,  there 
 
 Bbb  2 
 
372  The  Itttrwfccal  Difficulties  in 
 
 is  a  Trinity  of  Relations  \  viz.  we  are  their  Owners,  thJr 
 US  mnard\  L  Kvlns  0"*°rdmg  to  their  capacityj  and  their  End  and  Ee- 
 appro'piiatis  pcrfona-  ncfe&ors  :  fo  that  in  the  Unity  or" Gods  Image  upon  man, 
 rum,  inqmt,  Quod  there  is  this  natural,  m&ral  and  dominative  Image  :  and  in  the 
 Poccncia  ,  S*yicm*. Natural,  the  Trinity  or  ElTential  faculties,  and  in  the  bhral 
 &£dST5  theTrhmyofWy  Virtues-,  tiffin  the  Vomitive,  a  TrU 
 ncTs,  qui  ex  lifibHi-  nity  ot  (upenour  Relations, 
 bus    invifibilia   Dei 
 
 perea  quae  fa&a  ("unt#  imelleda  confpicimus :  Et  quoniam  in  Elemcmis  &  plants  &'r.itH 
 repeiitur  VotentiA  fine  fapientia  ;  &  in  Hoajine  &  in  Angdo  reperirur  Potently  fed  non  fine 
 fapicucia:  Et  in  Lucifcro  repeiitur  Potentia  &  Sapiencia,  £ne  Bonitate  &  Chantate,  fc4 
 liona  Voluncatc  :  Sed  hi  Homine  bono,  bonoqj  in  Angclo  ,  non  datur  Bona  Voluntas  ni(i 
 odfit  lode  &bcire:  Igitur  funt  tria  hrc  diftinfta  5  ct  POiSE  eft  per  fc  ut  princjpale  S^- 
 PIENT1A  eft  a  lOjEN  1U>  &  ab  utriCq,  VOLUNTAS  &  AMOK. 
 
 And  though  the  further  we  go  from  the  root,  the  more 
 darknefs,  and  diflimilitude  appeareth  to  us^  yet  it  is  frrange 
 to  fee  even  in  the  Body,  what  Analogies  there  are  to  the  Fa- 
 culties of  the  Souh  In  the  fuprior,  middle,  and  inferior  Re- 
 gions :  And  in  them  the  natural,  vital,2ind  animal  parts, wi:h 
 the  three  forts  of  Humours  •,  three  forts  of  Conco&ions,zn& 
 three  forts  of  Sprits ,  anfwerable  thereto,  and  admirably- 
 united  :  with  much  more,  which  a  jult  Scheme  would  open 
 to  you.  And  therefore  feeing  God  is  known  to  us  by  this 
 his  Image ,  and  in  this  Glafs,  though  we  muft  not  think 
 that  any  thing  in  God  is  formally  the  fame  as  it  is  in  Man  j 
 yet  certainly  we  muft  judge,  that  all  this  is  eminently  in 
 God  ?  and  that  we  have  no  fitter  notions  and  names  con- 
 cerning his  incomprehenilble  Perfections,  than  what  are  bor- 
 rowed from  the  Minde  of  man.  Therefore  it  is  thus  unde- 
 nyable,  that  G  O  D  is  in  the  Unity  of  his  Eternal,  infinite 
 {/7j-z/~~  /^//i*^  Effence,  a  Trinity  of  Ejpntialities^  or  A&ive  Principles:  viz. 
 y7^^V  POWER,  INTELLECT  and  WILL:  And  in  their  HO- 
 
 £^£**/  c^?£jL*i-&r  LT  Perfections,  they  are,  Omnipotent])',  Omnifcience  for  Wif, 
 
 dom)  and  Goodnefs :  And  in  his  Relative  Supremacy  is  con- 
 tained this  Trinity  of  Relations,  Heisour  OWNER,  our 
 RECTOR  and  our  CHIEF  GOOD,  that  is,  Our  Bene- 
 factor and  our  end. 
 
 And  as  in  Mans  Soul,  the  Pojfe,  Scire,  VeVe,  are  not  three 
 farts  of  the  Soul,  it  being  the  whole  Soul  qu*  poteft,  qu£in- 
 idigit  &  qv.£  vv.lt  j  and  yet  thefe  three  are  not  fornraliter, 
 
 (ot 
 
the  ChrijlianF&ith^  rcfolvccl*  373 
 
 for  how  you  will  otherwifc  call  the  dilhn&ionj  the  Qmc  :  ]'c<c  "*  ur><>  capcei 
 Even  fo  in  GOD,  it  is  not  one  Part  of  God  tint  hat1)  £ uo  * j*»  f«"  ■  °*»li  : 
 POWER,  and  another  that  hath  UNDERSTANDING,  ^„n„^a!^ 
 
 and  another  that  hath  \\  ILL  \  but  the  whole  Veitv  is  l}OW-  &c.  Quod  fi  uniuj 
 I  R,  thewholc  is  UNDERSTANDING,  and  the  whole  is  fobftant,*  in  re  nu 
 
 w  ILL  :  The  >vhok  is  Omnipotency,  the  whole  is  Wifdom,  binj  *******  unh- 
 and the  whole  is  Goodnefs  ( the  Fountain  of  that  which  in  |>^c  ^  M'lTvere 
 man  is  called  Holinels  or  Moral  Goodnefs  J:  And  yet  for-  dms  perform  unam 
 MnVy  to  underhand  is  not  to  will,  and  to  n>/tf  is  not. to  be  habcr«  rubftanciam. 
 *.  fe  to  execute.  ^rmbim  coflttt.cm 
 
 If  you  lay,  what  is  all  this  to  the  Trinity  of  Hypoftafes  or  yZTcVarrJit'  o 
 rxrfons,  I  anfwer,  Either  the  three  Subtiit.nces  in  the  Tri-  a.  dc  triplici  liuincr 
 nity  are  the  fame,  with  the  Potent ia,  Intelleclus  and  Volumat,  2»ii«j>     i&v     ir*Z 
 in  the  Divine  Eflence,  or  not  :  If  they  are  the  fame,  there  is  ?s-  'fA4*  «"»_  iy*», 
 nothing  at  all^intclligible,  incredible  or  uncertain  in  it  :  For  J?^'  ^^jS^ 
 natural  Reafon  knoweth  that  there  is  all  thef^  eminently  in  p,  ," 
 God,  And  whoever  will  think  that,  any  humane  language  Leg.  ^  g»/fcdeTfi- 
 can  fptak  of  him,  muftconfels  that  his  Omnipotence,  Wit  nicatc,  &  Dialog.  ex 
 dora  and  Goodnefs,  his  Power,  Intellect  and  Will,  mult  b:  co  "^  dc  Tr!nic- 
 thus  to  mans  apprehenhon  diitinguithed  :    Ocnerwiie  we  *  5 ,0% 
 lUi  it  tay  nothing  at  all  of  God,  or  fay  that  his  power  is  his 
 willing,  and  his  willing  is  his  knowing,  and  that  he  vvillerh 
 all  rhe  tin  which  he  knoweth,  and  all  that  he  can  do  :  which 
 language  will,  at  b.lt,  iignihe  nothing  to  any  man. 
 
 And  it  is  to  be  noted,  that  our  Saviour  in  his  Eternal fob- 
 ■:ce,  is  called  in  Scripture,  The  WISDOM  of  God,  for 
 his  internal  Word  ' :  and  in  his  Operations  in  the  Creation  > 
 he  is  called,  7be  Word  of  God,  as  operative  or  efficient  :  and 
 in  his  Incarnation,  he  is  called  'The  Son  of  God:  Though  theft 
 terms  be  not  alrvayes  and  only  thus  ufed,  yet  up<aEy  they  are. 
 
 I  he  Words  of  an  ancient  godly  Writer  before  cited,  are 
 conhderable  >  Pothe  Prumenfis,  de  jiatu  damns  I)ck  By.  1  p.  Nital  aliud  eJl  lilLs 
 567.  in  Biblioth.  Patr.  %  9.  [_7rm  f.nt  invifibilia  Dji,  WC\J^m .  DciJ 
 h.  e.  Potent  ia,  Sapientia  ,  BenigrMas  ,  a  qu.M  omnia  fro-  %l™'  vef^Sa^cm^a 
 cedunt,  in  quit**  omnia  fulfifiunt,  per  qu£  omnia  regurttur  :  ejus— Nihil  aliud 
 Pater  eft  Potent  ia,  Filius  Sapientia,  Spirit*  fauUm  B?njg-  Sp.  fanSus  q  :am 
 r.itas.  Potent  ia  creat ,  Sapient  id  gubernat  ,.  Bmignitas  con-  Amor  Oci- ujwUigi- 
 /en»#r.      Pctentia  per  B  nigmtatem  f&fienter  creat :  Sipien-  ™ 2  T",  ** 
 
 f/»z  pt-r  potentiam  bemgnh  gubtYr.at  :    B^ipiitas  per  fapien-  L r g' &Hifar. deTr:« 
 f/^w  fotenter  confervat :  St  cut   Imago  in  ff>ecuh  cernitur,  fie  nit. 
 
 B  b  b    3      '  j» 
 
374  The  Intrinfjical  Difficulties  in 
 
 Vid.  Mitim.  M)1i-  in  ratione  ani»t£.  Huic  fimilitudini  Vei  approxiwat  howo\  cut 
 
 g»g.EcLl((ia(!.c*p.6.  YotenXia  Vei  dat  Bonunt  poffe,  fapientia  tribuit  fare  ,    Bewg- 
 
 Per  lalera  rationen  nitas  prd-tat  velle  \    H*c  triplex  Animd  rational} s  vis  eft ;  fcil. 
 
 vcnahomoadcojQi-  Pcfr    £cire,V*Ue  h   M*f*pr*W* tribus fiii,fri,& c  bar  it  at  i 
 
 cionein  Dc  ,  quod  eft       ij  '  '  '    ",    -   r     .      ,      A      ,  J  j.     »    . 
 
 Unus    m  fubftancia,  coop.runtur,  &c.  Read  more  in  the  Author,  and  1.1  Kaimv.ndus 
 
 ScTrimis  in  fc.ftmis.  Lulm :  and  among  latter  Writers,  in  CampapeUa,  Raymun- 
 Iftud  idem  vidct  ho-  dw  de  faiundti,  dec.  as  I  faid  before.  Ke  that  will  give  you 
 mo  infcipft:  Nam  t  theme  ofDivi&fcy  in  the  true  method,  will  but  fhew  you 
 ^r^bu^i^  how  all  God's  0Vfc  and  Laws  flow  from  thefe  three  Ef- 
 in  fe-pfo  potemiam,  fent/iiHties  or  PiLncipks  •>  and  the  three  great  Relations 
 &  poft  Pgtewiam,  founded  in  them,  f  His  being  our  Owner,  Ruler,  and  Chief 
 5apicntUra  :     —  Et  q00(\  .  j  ^ll(j  f^y  a]|  orr  jwr^  is  branch* d  out  accordingly 
 
 mon^quindTvidcc  mour  correlations:  He  will  {hew  you  the  Trinity  of  Grace?, 
 hprrb  qxicd  i;a  eft  F«*r**,  H»pe  and;  Love *,  and  the  three  luminary  Ruks,  the 
 infeipfo,  e*  hue  in  Creed,  Lord's  Prayer  and  Decahgue  \  and,  iu  a  word,  would 
 tcilinec  bene  quod  thcvv  you,  that  the  Trinity  rtvcaleth  it  felf  through  the  whole 
 uhrx  UlmV  qUV^.  ftan"'e  of  true  Theology  or  Morality.  But  who  is  able  to 
 Quod  in  Deo  fitPoi  dilccrn  it  in  the  fmaller  and  innumerable  branches? 
 teftas,  &  de  ilia  I  o- 
 
 teftate  vemc  fap'.encia,  &  dc  btraque  vemt  Arr.or.  Ec  propter  hoc  quod  ex  prima  perfoni  venic 
 fecunda,  &  de  ambabus  p  o:ed;t  tenia,  iico  prima  ye^ona  vecatur  Pater,  fecunda  Filial,  terr:a 
 Spiritus  S.  Lfto nroda  venit  homo  piimoad  ccgn'.t.onem  Dei  C.i  crejtor'.s,  quomodo  eft  fine 
 pnncipio,  &  quaic  vocatur  D^us,  i  nus  fubftaniia,  tr'.nus  psrfenis.  Et  quia  pr'.rra  pcifon*  vo- 
 catur  Pacer,  fecunda  t  dius,  tenia  >pintus  Sanc~;us  ;  &  quia  appropinq.atrr  Poteft«s  Fatri, 
 Sipientia  Filio,  p.on'.tas  &  Aruor  Sp,  San^o  :  Tali  n  odo  debet  cogaofcere  DeuinFiliwrij  & 
 ifte  n.odus  to^niuonis  eft  fun^amentum  contemplation^.  Eumund.  Arcb'upif.  [mu^'u 
 Spccul.  Ecckf.  cap  x8. 
 
 S>ee  men  of  this  biforey  to.n.  i.eap.  5. 
 
 Yea,  if  ever  it  were  to  be  hoped,  that  our  Pkxfichj  fhould 
 
 be  brought  into  the  light  of  certainty  and  true  method,  you 
 
 would  fee  Vnity  in  trinity  m  all  things  in  the  world.    You 
 
 /_-,£-      would  fee  that  in  the  Sum,  and  the  other  Celeftial  Lunina- 
 
 ■+*~^  ***  ^*^<^f        fi£S^  £  which  are  the  glorious  Images  of  the  Intellectual 
 
 ;  /g?  >£~*r  world )  in  the  Vnity  of  their  EfK«^,  rhere  is  a  Moving,  Jftr- 
 
 m-.nativg  and  Heating? wjr :    and  that   no  one  of  thefe  is 
 *urZ*<*.  fy*S-  ^**^      formally  the  other:    nor  is  any  one  of  them  a  Part  of  the 
 r  Swot  other  Luminary,  much  \l(s  a  rmer  accident  of  qua- 
 
 lity, but  an  Eifential  Adive  Pii  ieip1eor  Power  \  the  whole 
 Luminary  being  elfentially  a  Prmc  pie  of  Motion,  Light  and 
 Heat  •■>  which  are  not  aeci  lents  in  them,  but  Ails  flowing  im- 
 mediately from  their  Eifemial  Powers,  as  Litelleclion  and 
 Volition  from  the  Soul.  I  (hall 
 
the  Chriftiatf  Faith,  refilved.  « -  - 
 
 Ifhallnow  fay  no  more  ot"  this  but  prokfs,  that  the  dif- 
 covery  of  the  emanations  or  produces  of  the  Trinity,  and  the 
 linage  and  Vtftigi*  ofit,  i.i  the  courft  of  Nature,  and  Method 
 of  Morality,  doth  much  incrcafe  mv  reverence  to  the  Chri- 
 flhn  Dodhrine,  lb  tar  is  the  lii  icy  from  being  to  me  a 
 ftumbli  i g- block. 
 
 Objed.  Bwr  what  are  Jcb  Trinities  in  Vnixy  as  tbep  tdthe 
 'Trinity  of  Perfum  in  the  "Deity  ?  fucb  t99as\targumenti  rvi.lit 
 inarcap  incredulity.  WiUyou  pretend  to  prove  the  trinity  by 
 tiatvralrea[on?  cr  wnuliyou  f:r  [trade  us  that  it  is  b'-t  three  of 
 God's  Attributes,  or  our  inadequate  conceptions  of  him  f  Opctai 
 Trinitatis  ad  extra  funt  indivifa  :  Ergo,  No  creature  can  re- 
 veal to  us  the  'trinity. 
 
 Ah  fee.  i.  It  is  one  thing  to  prove  the  Sacred  Trinity  of 
 Perfons,  by  fach  rcafbn  (  or  to  undertake  fitly  to  open  the 
 myikry  )  and  it  is  another  thing  to  prove  that  the  Doctrine 
 is  neither  incredible  nor  unlikely  to  be  true  ■,  and  that  it  im- 
 plied! no  contradiction  or  difcordancy,  but  rather  kemcth  very 
 congruous  both  to  the  frame  of  nature,  and  of  certain  moral 
 verities.    This  only  is  my  task  agiinft  the  Infidel. 
 
 2.  It  is  one  thing  to  (hew  in  the  creatures  a  clear  demon- 
 ft  rat  ion  of  this  Trinity  of  Pcifons,  by  (hewing  an  eh^df  that 
 tully  anfwereth  if,  and  another  thing  to  fhew  fuch  veftigia, 
 adumbration  or  image  of  it,  as  hath  thofe  diHirmlitudes 
 which  muft  be  allowed  in  any  created  image  of  God.  This 
 is  it  which  I  am  to  do. 
 
 3.  He  that  confoundeth  the  Attributes  of  Cod,,  and  di- 
 ftinguifhcth  not  thofe  which  expreis  thete  three  Erf  ntial 
 Primalitics,  or  Active  Principles,  to* which  our  faculties  are 
 analogous,  from  the  reft  •■>  or  that  thinketh  that  we  fhould 
 catt  by  this  diliinclion,  under  the  name  of  an  inadequate  con- 
 ception, fo  far  as  we  can  imagine  thefe  Principles  to  be  the 
 fame,  and  that  there  is  not  truly  in  the  Deity  a  fuhacient 
 ground  for  this  diftindrion,  is  not  the  man  that  I  am  willing 
 now  to  debate  this  caufe  with  ,  I  have  done  that  fufficienrly 
 before.  Whether  the  diftindhon  be  real,  formal  or  denomi- 
 native, the  Thoniifts,  SCotijh  and  Nominal?  have  difputed 
 more  than  enough.  But  even  the  Nominals  fay,  that  there  is 
 a  fufficient  ground  for  the  denomination,  which  fbme  call 
 Virtual,  and  fome  Relative.     And  they  that  difpute  of  the 
 
 diftindtion 
 
37  5  ^e  Intrkiftcal  Difficulties  in 
 
 diftincTion  otPerfons,  do  accordingly  differ,  calling  it  either 
 Relacive,  Virtual,  Formal  or  Modal,  or  r atione r atiocinat a, 
 as  they  imagine  belK  And  they  that  differ  about  thef ,  Ho  ac- 
 cordingly differ  abour  the  difference  of  the  faculties  of  our 
 fouls.  For  my  part  1  fee  not  the  leaft  rtaibn  to  doubt,  but 
 that  the  Trinity  ot  Divine  Primalities,  Principles  and  Per- 
 fections hath  made  its  imprefs  on  man's  foul,  in  its  three 
 parts,  viz,,  the  Natural,  the  Moral,  and  the  Dorninative  parts  : 
 in  the  tirii  we  have  an  Active  Power,  an  Intellect  and  Free- 
 will. In  the  fecond  Fortitude,  (  or  holy  promptitude  and 
 ftrengthj  Wifdom  and  Goodntfs,  (or  Love  :  )  In  the  third, 
 we  are  to  the  infertour  creatures  their  Owners,  Rulersand 
 Benefactors,  or  End  :  and  what  ever  you  will  call  our  facul- 
 ties and  their  moral  perfections,  it  is  undoubted  that  in  Lod, 
 his  Omnipotence,  Wifdom  and  Goodnefi  art  his  Ejfince,  and  yet 
 as  much  diftinCi  as  is  aforcGid.  And  what  mortal  man  is  able 
 to  fty,  whether  the  diltindion  ofPerfons  be  either  greater 
 or  lefs  than  this  >  And  remember,  that  as  I  fpeak  of  Motion, 
 Light  and  He  at,  both  as  in  f  he  faculties  of  the  Sun,  (  as  I  may 
 call  thern)  and  in  the  Acts  or  Emanations  ■>  and  of  the  Power, 
 Intellect  and  Will  of  man,  bo;h  as  in  the  faculties  and  AUs\ 
 C )  do  I  here  of  the  Divine  Trivialities  \  yet  fo,  as  fuppcling 
 that  in  God,  who  is  called  a  Pure  Act,  there  is  notfuch  a 
 difference  between  Tower  and  Ad,  as  there  is  in  man  or  other 
 creatures. 
 
 4.  No  man,  I  think,  is  able  to  prove,  that  the  works  of  the 
 'trinity,  ad  extra,  arc  any  more  undivided,  than  the  works  of 
 the  three  Effential  A&ive  principles:  they  are  fo  undivided, 
 as  that  yet  the  work  ok  Creation  is  eminently,  or  mod  notably 
 afenbed  to  the  Father,  fas  is  alfo  the  fending  of  the  Son  into 
 the  world,  the  forgiving  of  fin  for  his  fake,  &c.  )  and  the 
 work  of  Redemption  to  the  Son,  and  the  work  ot  SanSifica- 
 tion  to  the  holy  Ghoji :  We  (hall  be  as  loth  to  fay,  that  the 
 Father  or  holy  Gho(t  was"  incarnate  for  us,  or  died  for  us, 
 ormediates  for  us,  as  that  the  Power  or  Love  of  God,  doth 
 the  works  which  belong  to  hisWifdsm.  And  the  Eifentjal 
 Wifdom  and  Love  of  God  are  no  more  communicable  to 
 man,  than  the  Son  and  holy  Spirit,  who  arefaid  to  be  given 
 to  us,  and  to  dwell  within  us.  The  Scripture  often  calleth 
 Chrift  the  Wifdom  of  God :    and  h»y*  is  both  the  Kat'19  & 
 
 Orath* 
 
the  Chriflian  Faith,  refvlvcd.  VI 
 
 Oratio,  the  Internal  and  ExprefTed  (  or  ImarnatcJ  Word. 
 And  he  that  undciftandeth  that  by  the  kolyGhoft,  winch  is 
 rlScriptuieto  be  given  to  believers,  is  meant  the  habi- 
 tual or  prevalent  LOVE  to  GODy  will  better  undcritand  ' 
 how  the  holy  Ghoft  is  (aid  to  be  given  to  them  that  already 
 have  (o  much  ot  it  as  to  cauic  them  to  believe.  Abundance 
 of  Hereticks  have  troubled  the  Church  with  their  (elf- 
 fed  opinions  about  the  Trinity,  and  the  Perfon  and  Na- 
 n-res of  Chrifl  :  and  I  am  loth  to  (ay,  how  much  many  ot 
 the  Oithodox  have  troubled  it  alio,  with  their  (elf-conceited, 
 mi  (guided,  uncharitable  zeal,  againfi;  thofc  whom  they  judg- 
 ed Hereticks:  The  prefent  divifions  between  the  Roman 
 Church,  the  Greeks,  rhe  Armenians,  Syrians,  Copties  and 
 Ethiopians,  is  coo  fad  a  proof of  this :  and  the  long  conten- 
 tion between  the  Greekj  and  Latins  about  the  terms  Hyfo- 
 Jhfis  and  Perfjr.a. 
 
 5.  And  I  would  ad vifc  the  Reader  to  be  none  ofthofe,that  See  Bp.  Lucy,  in  the 
 Hull  charge  with  Hereiie  all  thofe  School- men  and  late  Di-  mlefbU  Boo^^vnfi 
 
 vines, both Papifts  and  Protectants,  who  fay,  that  the  Three  ?fe  iTlS'#.*2! 
 
 _     .. '  ._r       r     r  «•  t\       v  i"  <•  ■■       11  n        l'lnuy  by  Lull y  s rM- 
 
 Peiionsare  Veus  feiffum  mtecigens,  Dew  a  jetpfo  intelletw,  rQJis% 
 
 &  DlUS  afrrpfo  amatus^  (  though  I  am  not  one  that  fay  as 
 
 they  :  )   nor  yet  thofe  holy  men  whom  I  have  here  cited, 
 
 (  Totbo  Fruntcnfisi  Edwundus  Arcbiepifc.  Cantuarienfis  &  Pa- 
 
 rifienfis,  and  many  others,  who  exprefly  fay,  that  Votentia^ 
 
 Sapient  ia  &  Amor,  are  the  Father,  Son  and  holy  GholT. 
 
 6.  But  for  my  own  part,  as  I  unteignedly  account  the 
 trine  of  the  Trinity,  the  very  fumm'and  kernel  of  the 
 
 Chnftian  Religion,  ("as  expreft  in  our  Baptifm  )  and  Atba- 
 }\r\~u$  his  Creed,  the  belt  explication  of  it  that  ever  I  read', 
 lb  I  think  it  Very  unmeet  in  thefe  tremendous  myite*ries,  to 
 go  further  than  we  have  God's  own  light  to  guide  us;  And 
 it  is  none  of  my  purpofe  at  all  to  joyn  with  either  of  the 
 two  tore-nientioned  parties  s  nor  to  alTert  that  the  myltenc  o( 
 the  blelfed  Trinity  of  Hypofhfes  or  Perfons  is  no  other  than 
 this  ^incontroverted  Trinity  of  Elfential  Principles.  All  that 
 I  endeavour  is  but  as  aforefaid,  to  lhew  that  this  Dodhiu. 
 is  neither  contradictory, incredible,  n  >r  unlikely,  by  (hewing 
 the  vefiigia  or  Image  of  it,  and  that  which  is  as  liable  to  ex- 
 ception, and  yet  of  unqueftionable  truth.  And  if  the  three 
 Hypoltafesbc  not  the  fame  with  the  Trinity  of  Principles 
 Ccc  albrcfaid, 
 
2?%  The  Itttrin[ecal Difficulties  in 
 
 aforefaid,  yet  no  man  can  give  a  diffident  reaion,  why  Three 
 in  One  mould  not  be  truly  credible  and  probable  in  the  one 
 t  inftance,  when  common  natural  reafon  is  fully  fatisfied  of  it 
 '  in  the  other.  He  muft  better  understand  the  difference  be- 
 tween a  Ferfon  and  fuch  an  EiTential  Principle  in  Divinu,  than 
 any  mortal  man  doth,  who  will  undertake  to  prove  from 
 the  Title  of  a  QPerfon]  that  one  is  incredible  or  unlikely, 
 when  the  other  is  (b  clear  and  fure  :  or  rather,  he  underltand- 
 eth  it  not  at  all,  that  fo  imagineth.  Por  my  part,  I  again  from 
 my  heart  profefs,  that  the  Image  or  Vejligia  of  Trhuty  in 
 Unity  through  the  moft-  notable  parts  of  Nature  and  Mora- 
 lity, do  incveafe  my  cftimation  of  the  Chriftian  Religion,  be- 
 caufe  of  the  admirable  congruity  and  harmony. 
 
 Object.  II.  But  who  U  able  to  believe  the  Incarnation  and 
 htiwnftla , cum 'sera*  Hypflatkal  Vnion  ?  If  you  Jkould  read  that  *  Kings  Son,  in 
 pion,  ufcih  this  fim;-  cemfafpon  to  foor  flies,  or  fleas,  or  lice,  bad  him f  If  become  a 
 iitude:  *As  fire  **d  flie^  or  flea,  or  loufe,  (had  it  been  in  his  power  J  to  fave  their 
 go'J  are  two  diflincl ^[tves^  would  you  have  thought  it  credible?   And  yet  the  conde- 
 
 ^tfdp'nl^  toXhUr  asbein&  but  6f'a  feature  to  a 
 
 union  wi'b  the  heated  creature. 
 
 geld  it  becomctb  vifi-  Anfw.  This  is  indeed  the  greateft  difficulty  of  faith :  but  if 
 b'e:  So  chrifi's  Divine  y0U  ^0  not  miftake the  matter,  you  will  find  it  alfo  the 
 ^'V^Tfc*  f  *;  greateft  excellency  of  faith,  i.  Therefore  you  muft  take  heed 
 568,369.  Jind  to  of  making  it  difficult  by  your  own  errour  :  think  not  that 
 the  quc\ii$n\  Utrum  the  Godhead  was  turned  into  man,  (  as  you  talk  of  a  man  be- 
 Pater  Filium  genue-  coming  a  flie  )  nor  yet  that  there  was  the  leaft  real  change 
 
 toKft$£&  up°»  *?  ***  bi  vhis  —nat'°" :  nor  the  ka«  ^ *£ 
 
 Neither  becaufe  un-  ment,  difhonour,  lots,  injury  or  (uttering  to  it  thereby.    For 
 
 demanding  or  Wifaom  all  thefe  are  not  to  be  called  difficulties,  but  hnpfioilities  and 
 
 is  not  ncceflltatcd ,  and  blajphemies.   There  is  no  abatement  of  any  of  the  Divine  Per- 
 
 ^wrwf  Ni!*^0115^^  norno  confinement  of  the  Effeuce;  but  as  the 
 
 ceflity  be  feemcth  to  foul  of  man  doth  animate  the  body,  fothe  EternallPord  doth, 
 
 mean  that  which  u  by  as  it  were,  animate  the  whole  humane  Nature  of  chrift.     As 
 
 tonfmrn.  Vid.  Nar.  Athanafius  faith,  As  the  reafonable  foul  and  humane  flefh, 
 
 L^^MethodiiRerp  do  make  one  man,  (b  Godand  Man  are  one  Chrift:.  and  that 
 
 ad    eos  qui   $amc,  without  any  coardhtion,limitation,or  reftriclion  of  the  Deity. 
 
 Quid  profuit  nobis  2.  And  this  fhould  be  no  ftrange  Do&rine,  nor  incredible  to 
 
 Filius  Dei  homo  fa-  moft  0f  the  Philofophers  of  the  world,  who  have  one  part 
 
 *"*r/f*C'   **'''"  of  them  taught,  that  God  is  the  Soul  of  the  world;  and  that 
 
 the.  whole  Univerfe  is  thus  animated  by  him  :  and  another 
 
 part, 
 
tU  Chrijtidn  Faiths  nfoh::l.  379 
 
 part,thatheisthcSoul  ofSouls,  oi  Intelligences,  animating  *ni:  ldc^*£{J' 
 
 them  as  they  do  bodies.  That  tl  which  they  afHrm  of  ^'  '^ J  'Vcblt'ia  vcl 
 
 all,  cannot  by  them  be  thought  incredible  of  one.     And  it  is  ngturafacit,  quia  ci 
 
 little  lcis,  ifany  thing  at  all,  which  the  Feripatetickj  them-  nihil  accidens  eft,  & 
 
 felves  have  taught  of  the  affiftant  Forms  (Intelligences)  which  tamcafoluntti^quit 
 
 theOrbSi  andotthe^vt:i,r::,c7nimain  and  (ome  *l*l^*%£% 
 
 ot  than,  of  the  urriver&l  foul  in  all  mcii.     And  what  all  0f^  9perahm  at  b: 
 
 their  vulgar  people  have  thought  ol  the  Deifying  of  Heroes,  n    I  oru  ,    Sapiens, 
 
 and  other  men,  it  is  needlefs  to  recite  i    Julian  nioofclf  be-  Forcis,  ^ 
 
 fieved  the  like  otJEfcuUphis,    Nunc  of  thefe  Phibfopheis  L//D^7fficTii\ 
 
 then  have  any  reafon  to  (tumble  at  this,  which  is  but  agree-  f#lj  &  JjC^  4.QUCa 
 
 able  to  their  own  opinions.     And  indeed  the  opinion,  that  no;nen  Parry,   Filii 
 
 God  is  the  Soul  ot  fouls,  or  of  the  intellectual  world,  hath  &  Sp.  Sandi'propria 
 
 thatm  it,  which  may  be  a  tirong  temptation  to  the  wiftft  to  ]£"&cDe'  t'J^ 
 
 imagine  it  :   Though  indeed  he  is  no  conftitutive  form  of  any  Arnob.ubi  fupra,U." 
 
 of  thofe  creatures,  out  to  be  their  Creator  and  total  efficient  telletb  the  Heathen, 
 
 is  much  more.    What  Union  it  is  which  we  call  Hypoihtical,  hw>  ****9 th()  wfip 
 
 wc  do  not  fully  underihnd  our  felves:  but  we  are  fure  that  M  Vodh  wh°  cnce 
 
 ■      ■    r    i  it'ltn-  l-  r    vee  mcni  as  Jupiter, 
 
 it  istuchas  no  more  abaktn  the  Deity,  than  its  concourie  ^fculapius,    Hcrcu- 
 wrth  the  Sun  in  its  efficiencies.  le>,  &c.  p.  6. 
 
 Leg.  Thcodori  Fft*« 
 bytcri  Rhaith uenfa  Prxpar.  &  Meditat.  dc  Incarnat,  Chriftl,  &  Hcrefibus  circa  eanderr. 
 
 Lcg.&  Thcodori  Abucars  Opufcul.  2.  explan.  voa;mquibus  Phlofophi  ucuncur,  &c.  Ec 
 cjufdem  fidem  orthodox,  miflam  ad  Armcn.  a  Thoma  Patriarch.  Hicrofo(% 
 
 Vide  6c  Theoiiaru  Dialog,  cum  GeneralirT.  Armeniorurr. 
 
 AtDcws  Veibumnih  I  ipfum  a  focietate  &  animac  immutatum  ncque  illorum  bnbccilitatit 
 particeps-,  fed  cis  fuam  divinitatem  impartiens,  unumcum  eis  fie ;  &  pcrn.anct,  o^od  erat  aits 
 pnftionem.  Vid.  caetcra  in  Ntmefie  Emijfen.  deNiturabom.  cap.  3  . 
 
 Objccl.  But  what  kin  are  thefe  ajfertions  of  Fhilofophers  to 
 y-ours%  of  ike  Incarnation  of  the  Eternal  Word  and  Wifdom  of 
 God? 
 
 Anfw.  What  was  it  but  an  Incarnation  of  a  Deity,  which 
 they  affirmed  of  JEfculap us  and  fuch  others  ?  And  they  than 
 thought  God  to  be  the  Soul  of  the  worlds  thought  that  the 
 world  was  as  much  animated  with  the  Deity,  as  we  affirm 
 the  humane  Nature  of  Chrift  to  have  been  i  yea,  for  ought  Y 
 fee,  whilli  they  thought  that  this  foul  was  parcelled  out  to 
 every  individual,  and  that  Matter  only  did  fro  tempore  in- 
 dividuate, they  made  every  man  to  be  God  incarnate.  And 
 cantfyey  believe  that  it  isfo  with  every  man%  and  yet  think  it 
 Ccc  2'  incredible 
 
n  80  the  Intrinfec&l  Difficulties  in 
 
 incredible  in  Chridianity,  that  our  humane  Nature  is  perfo- 
 nally  united  to  the  Divine  }  I  think  in  this  they  contradict 
 themfelvcs. 
 
 3.  And  it  is  no  way  incredible  that  God  mould  value 
 man  according  to  his  natural  worth  and  uf.f  ilnefs,  as  an 
 intellectual  agent,  capable  of  Knowing,  and  Loving,  and 
 Prailing  him,  and  Enjoying  him  :  His  creating  us  fuch,  and 
 his  abundant  mercies  to  usf  do  abundantly  prove  the  truth 
 of  this.  Nor  is  it  incredible  that  he  (hould  be  willing  that  his 
 depraved  creature  (hould  be  reftored  to  the  ufe  ^nd  ends  of  its 
 nature  :  nor  is  it  incredible  that  God  fhould  choofc  the  bed 
 and  fitted  means  to  effect  all  this.  Nothing  more  credible  than 
 all  this. 
 
 4.  And  it  is  not  incredible  at  all,  that  the  Incarnation  of  the 
 Eternal  Word  mould  be  the  fit  teji  weans  for  this  reparation: 
 If  we  conlider,  1.  Whatquedion  we  (hould  have  made  of  the 
 word  of  an  Angel,  or  any  meer  creature,  that  (hould  have 
 (aid,  he  came  from  Cod  to  teach  us  j,  feeing  we  could  not 
 be  fo  certain  that  he  was  infallible,  and  indefectible.     2.  And 
 how  (hort  a  creature  would  have  fallen  in  the  PrielHy  part 
 of  Mediation.     3.  And  how  infufricient  he  would  have  been 
 for  the  Kingly  Dignity,  and  univerfal  Government  and  Pro- 
 tection of  the  Church,  and  Judgement  of  the  world.    4.  And 
 withall,  that  God Him fe If,  being  the  Glorifier  of  Hirnfelf,  and 
 the  Donor  of  all  felicity  to  us,  it  is  very  congruous,  that  he 
 fhould  moft  eminently  Hiwfdf  perform  the  mod  eminent  of 
 thefe  works  of  mercy. 
 
 5,  And  it  much  afliftethmy  belief  of  the  Incarnation,  to 
 conlider,  that  certainly  the  work  that  was  to  be  done  for 
 man's  recovery,  was  the  winning  of  his  heart  to  the  Love 
 of  God,  from  himfelf  and  other  creatures:  and  there  was 
 noway  imaginable  fo  fit  to  inflame  us  with  love  to  God,  as 
 for  him  mod  wonderfully  to  manifett  his  love  to  us :  which 
 is  more  done  in  the  work  of  man's  Redemption,  than  any 
 Other  way.  imaginable  i  (0  that  being  the  mod  fuitable  means 
 to  redore  us  to  the  love  of  God,  it  is  fitted  to  be  the  way 
 of  our  recovery  v  and  fo  the  more  credible. 
 
 6.  And  it  much  fuppreffeth  temptation  to  unbelief  in  me, 
 toconfider,  that  the  three  grand  works  in  which  Godls  Ef- 
 feudalities  declare  themfelves,  mud.needs  be  all  fuch  as  be- 
 
 feemeth 
 
the  Chriji'un  Faith,  refofoecl.  38 1' 
 
 icth  God  3  that  is,  mbfl  wondz rful,  tranfcending  m'ao1s 
 prehcnfion.  And  as  his  Omnifotenfy  (hewed  it  fclf  f  with 
 Jftfdcm znd  Love)  in  the  great  work  ofCreAfhH*  fo  was  it 
 that  his  JVifdom  (hould  (hew  it  fclfmoft  wonderfully 
 in  the  great  work  of  Redemftien.  in  order  to  the  as  rvond^r- 
 fa/deciarition  ot  his  /  ove  and  Goodncfi,  in  tlie  great  work  of 
 GUI  Salvation,  four  Regeneration,  and  G'oiilieation .)  And 
 tlurctore  it  this  were  not  a  wonderful  work,  it  were  not  fit 
 to  be  parallel  with  the  Creation,  in  demonitrating  God's 
 Peifedtions  to  our  mmds. 
 
 Object.  III.  But  horv  ir.credille  u  it  that  humane  native 
 jlmdd.m  *  glorified  Cbrifti  befit  alive  the  Angelical  nature. 
 
 Anfn\  There  is  no  arguing  in  the  dark,  from  things  un- 
 known, againft  wliat  is  folly  brought  to  light.  What  God 
 hath  done  tor  man,  the  Scripture  hath  revealed,  and  alfo  chat 
 Chrift  himfelf  is  far  above  the  Angels :  But  what  Chfift 
 hath  done  for  Angels,  or  tor  any  other  world  of  creatures, 
 God  thpught  not  meet  to  make  us  acquainted  with.  There 
 have  been  Chriftians  who  have  thought,fby  plaulible  reafon- 
 ings  from  many  Texts  of  Scripture  J  that  Chrift  hath  three 
 Natures,  the  Di\ine,  and  a  Super-angelical,  and  a  Humane  ■■> 
 and  that  the  Eternal  Word  did  tirft  unite  it  felf  to  the  Super- 
 angelical  nature,  and  in  that  created  the  worlds  and  in  that 
 appeared  to  Abraham  and  the  other  Fathers  ^  and  then  af- 
 fumed  the  Humane  nature  laft  of  all  for  Redemption  :  And 
 thus  they  would  reconcile  the  Arrians  and  the  Orthodox. 
 But  the  mod  Chriftians  hold  only  two  Natures  in  Chrift: 
 but  then  they  fay,  that  he  that  hath  promifed  that  we  fhall 
 le  equal  with  the  Angels,  doth  know  that  the  nature  of  Man's 
 Soul  and  of  Angels  differ  fo  little,  that  in  advancing  one,  he 
 doth  as  it  were  advance  both:  and  certainly  maketh  no 
 diforder  in  nature,  by  exalting  theinferiour  in  fenfu  cowpo- 
 fito,  above  the  Supcnour  and  more  excellent.  Let  us  not 
 then  deceive  our  felves,by  arguing  from  things  unknown, 
 
 ObjccT.  IV.  There  are  things  fo  incredible  in  the  Senpure^- 
 Miracles^thatit  i*  hard  to  believe  them  to  be  true. 
 
 Anfirv.  1.  No  doubt  but  Miracles  muft  be  Wonders :  they 
 were  not  elfe  fo  fufficient  to  b;  a  divine  atteftation,  if  they 
 were  not  things  exceeding  our  power  and  reach.  But  why 
 lhould  they  be  thought  incredible  ?'  Is  it  becauie  they  trail- 
 
 C  c  c  3  fcend  . 
 
^tf  3  The  Intrinfecal  Difficulties  in 
 
 fcend  the  Power  of  God,  or  his  Wifdom,  or  his  Goodnefl  ?   Or 
 becaufe  they  are  harder  to  him  than  the  things  which  our 
 eyes  are  daily  witnefTes  of?    Is  not  the  motion  of  the  Sun 
 and  Orbs,  and  efpecially  of  the  Prhnum  Mobile,  which  the 
 Peripateticks  teach  ^  yea,  or  that  of  the  Earth  and  Globes, 
 which  others  teach,  as  great  a  work,  as  any  miracle  men- 
 tioned in  the  holy  Scriptures?    Shall  any  man  that  ever 
 confidered  the  number,  magnitude,  glory,  and  morions  of 
 the  Fixed  Stars^objedt  any  difficulty  to  God  ?  Is  it  not  as  eaiie 
 to  raife  one  man  from  the  dead,as  to  give  lite  to  all  the  living 
 2.  And  are  not  Miracles  according  to  our  own  neceflitLs 
 and  deiires  ?    Do  not  men  call  for  ligns  and  wonders,  and 
 fay,  If  I  faw  one  rife  from  the  dead,  or  fiw  a  Miracle,  I 
 would  believe  ?    Or  at  kail,  I  cannot  believe  that  Chrift  is 
 tnluf  fhilofo'ho-  the  Son  ofGod,unlefs  he  work  Miracles?  And  (hall  that  be 
 ruiTqui  aflere°re0pnbn  *  hinderance  to  your   belief,  which  is  your  laft  remedy 
 cmbefcunt,  fuas  ca-  againft  unbelief?  Will  you  not  believe  without  miracles,  and 
 numqi  animas  ean-  yet  W1n  y0U  not  believe  them  becaufe  they  are  Miracles  ? 
 dem  tcnere  ^ccicm.  ^nis  is  but  meer  perverfnefs  ?  as  much  as  to  fay,  we  will 
 urp.  Eufi7b  neither  believe  with  Miracles  nor  without. 
 
 Leg.suammerticlau-  3.  Impartially  confider  of  the  proof  I  have  before  given 
 dUau  M.  3.  ^c  ftacu  y0u,  of  the  certain  truth  of  the  matter  of  Fail,  that  fuch 
 Anim*  ;  &  prxcipue  m]rac]es  were  really  done  :  and  then  you  may  fee  not  only 
 fx^&rinC^  that  they  are  to  be  believed,  but  the  dodtrine  to  be  the  ra- 
 farii  Dialog.  3.  ther  believed  for  their  fakes. 
 
 thit  (luck  ™ilh  Gllen  t  Obj.V.  It  is  hard  to  believe  the  Immortality  of  the  Soul,  and 
 and  fomc  fucb.  X\H  nje  t0  com^  ^en  ^  confider  how  nw.ch  the  foul  depndetk 
 
 duSu^  Socrates,  nee  *n  its  operations  on  the  body,  and  how  it  feemetb  but  gradually 
 pitronim  quzfivit  to  exceed  the  bruits :  Ejpeciallyto  believe  the  Eternity  of  it,  or 
 ad  judicium  capitis,  its  )oyes ;  when  omne  quod  oritur  interit  i  And  if  Eternity 
 nee  judicibus fupplex  a  parte  antc  be  proper  to  God,  why  not  Eternity  a  parte 
 fiuc :  Adhibuitq;   li-       J,  >  r    £  .  J       r 
 
 beuam   contumaciam  F 
 
 a  magnitudine  animi  daftam,  non  a  fuperbia :  &  fuprerro  v'.zx  die  de  hoc  ipfo  multa  difleruit ; 
 &  paucis  ante  d  ebus,cum  facile  potfet  edjci  c  cuftodia,  noluit  :  Ht  cum  pene  in  manu  jam  mor- 
 tiferum  UUid  teneret  pocuium,  locutus  ita  eft,  tit  non  ad  mortem,  verum  in  coelum  videretur 
 afcendere.  Ita  enim  cenfebat  atq;  difleruit :  Duas  etfe  vias,  duplicePque  curfus  anin.orum  e  ccr- 
 pore  excedentium  :  Nam  qui  fc  humanisvitiis  contaminaflent,  &  fc  tQtoslibidinibus  dediflcnt 
 quibas  cacati  velut  dorcefticis  vkiis  atq^  flagitiis  fe  inquinaflent  vel  in  Republica  violanda 
 fraudes  incxpiabks  concepiflent,  lis  devium  quoddam  iter  eile  fcclurum  a  Concilio  Deorum  : 
 Qui  autem  fe  integros  caftofoue  feivaflent,  quibufque  fuiflct  minima  cum  corporibuscontagio, 
 fcfeque  ab  his  fempcr  fevocauent,  cflontque  in  corporibus  humanis  vitam  imitari  Deorum, 
 his  ad  illos  a  quibus  eflcnt  profefti,  reditum  facilcm  patcre.   Cicir.  Ttifcul.i.  fag.  233. 
 
 Anfw. 
 
tie  Chrijiiati  Faitl^  rtfilvcci  -g^ 
 
 Anftv.  i.  The  Immortality  of  the  SqiA  U»d  conftqucnt- 
 lv  its  perpetual  duration,  and  a  life  oi  Retribution  aftci  thi<, 
 did  not  itxm  thing?  incredible  to  mult  or  the  Heathens  and 
 Infidels  in  the  Wcild*:  Aid  I   have  proved  it  before  by 
 
 evidence  of  Nature  to  common  lUafon.  So  that  to  make 
 that  incredible  in  Chiiitianity,  which  Philoiophcrs  and  al- 
 mottallthe  World  hold,  and  which  hath  cogent  natural 
 evidence,  is  to  pat  out  the  eye  of  Reafon  as  wJl  as  of 
 rai.h. 
 
 2.  And  that  it  hath  much  ufe 'of,  or  dip:ndance  on  the 
 body  in  its  prefent  operations,  is  no  proof  at  all  that  when 
 it  is  out  of  the  body  it  can  no  otherwife  act  or  operate.   Not 
 to  meddle  with  the  controverfie,  whether  it  take  with  it 
 hence  the  material  ieniitive  Soul  as  a  body  afterward  to  act 
 by?  or  whether  it  fabricate  to  it  fclf  an  ethereal  body  ? 
 or  remain  without  any  body  of  it  felf }  It  is  certain,  that 
 it  was  not  the  Body  that. was  the  Principle  of  Intellection 
 and  Volition  here  :  but  it  was  the  Soul  which  did  all  in  the 
 body,  but  according;  to  the  mode  of  its  preient  coexillence  : 
 feeing  then  that  it  was  the  Soul  that  did  it  here,  why  may 
 it  not  alio  do  it  hereafter  ?    If  the  Candle  fhine  in  the  Lan- 
 thorn,  It  can  mine  out  of  it,  though  v/ith  fome  difference  : 
 He  is  icarce  rational  that  doubteth  whether  there  be  fuch 
 things  as  incorporeal  invitible  intelligences,  minds   or  fpi- 
 rits :  And  if  they  can  act  without  bodies,  why  may  not  our 
 winds  f  Though   the  Egge  would  die  if  the  (hell  were  bro- 
 ken, or  the  Hen  did  not  fit  upon  ic,  it  doth  not  follow, 
 that  therefore  the  Chicken  cannot  live  without  a  (hell,  or 
 iitting  on.  Though  the  Embno  and  Infant  muft  have  a  con- 
 tinuity with  the  mother,  and  be  nourimed  by  her  nourifh- 
 ment,  it  doth  not  follow,  that  therefore  it  muft  be  fo  with 
 him,  when  he  is  born  and  grown  up  to  ripenefsof  age.  And 
 when  there  is  full  proof  that  Souls  have  a  future  life  to  live, 
 it  is  a  folly  to  doubt  of  it,  meerly  becaufc  we  cannot  conceive 
 of  the  manner  oftheir  acting  without  a  body  :  For  he  that 
 is  not  defirous  to  be  deceived,  mull  reduce  things  uncertain 
 and  dark,  to  thofe  that  are  clear  and  certain,  and  not  con- 
 trary :  All  good  arguing  is  a  notioribuf  y  and  not  aminiis 
 r.otH.    The  neerer  any  Beiig  is  in  excellency  unto  God,  the 
 more  there  is  in  it  which  is  hard  to  be  comprehended  :   Spi- 
 rits 
 
384  The  Intrwfecal  Dijfichlt/es  in 
 
 rits  and  Minds  are  excellent  Beings  ■,  and  therefore  very  im- ' 
 
 perfe&ly  known  even  by  themlelves,  while  they  are  in  the 
 
 Lanthorn,  the  Shell,  the  Womb  of  flefh.    The  Eye  is  not 
 
 rrrade  to  fee  its  own  tight,  though  it  may  lee  in  a  Glafs  the 
 
 Organ  of  its  fight  :  And  as  light  leeth  not  tight,  nor  hearing 
 
 heareih  not  hearing,  nor  tafte  tafteth  not  tarring,  &c.  the 
 
 •  act  being  not  its  own  object  \  But  yet  by  feeing  other  things, 
 
 I  am  rnrit  certain  that  I  lee,  and  by  hearing,  tailing,  fmclling, 
 
 &c%  I  am  certain  that  I  hear,  tafte,  andfmcll-,  Co  is  not  the 
 
 Intellect  here  fitted  intuitively  to  underftand  its  own  act  of 
 
 Linderfunding  y  but  by  underftanding  other  objects,  it  undcr- 
 
 Ibndeth  that  it  doth  underitand  :   (Though  I  confcls,  fome 
 
 „.        learned  men  in  this  think  otherwife,  viz.  that  the  intellect 
 
 intuitively  knowcth  it  fclf.J    If  a  man  have  a  Watch  whi.h 
 
 is  kept  iir  order,  to  tell  him  the  hour  of  the  day,  though  he 
 
 know  not  the  reaibn  of  the  frame,  the  parts  and  motions 
 
 nor  how  to  take  it  into  pieces,  and  fet  it  again  together,  yet 
 
 it  ferveth  his  turn  to  the  ufe  he  bought  it  for.     And  a  Slip 
 
 may  carry  him  who  is  unacquainted  with  the  workmanfhio 
 
 that's  in  it  :   And  fo  it  a  mans  Soul  know  how  to  love  and 
 
 pLafe  its  Maker,  and  know,  it  fdf  morally,  it  attaineth  its 
 
 _  ,';      ■   ,       end,  though  it  know  not  it  lelf  phyllcally  {b  far,  as  to  be 
 
 tetbyibjtthe  Soul  bath  *blc  \°  anat0™lze  l»  hcukies  and  acts.     Argue  not  there- 
 
 nat'irtlh  a  certain  h-  fore  from  obicurkies  againtt  the  Light. 
 
 ward    k-'i.irv!c<ge    or       And  that  man  doth  not  differ  from  a  bruit  only  in  degree, 
 
 finfe  ef  it  M\^  but  fp.cirically,  he  that  is  indeed  a  man  doth  know  :  Con- 
 
 Zinz7b"h°Q  -filth'*  Bering  w^ar   operations  the  minde  of  man  hath  above 
 
 knowledge  as  we  have  Bruits ',  not  only  in  all  the  molt  abftrufe  and  wonderful  Arts 
 
 of  things   txtrinfecal  and  Sciences,  Aftronomy,  Geometry,  Mufick,  Phyfick,  Navi- 
 
 Iry  ratiocination,  they  nation,  Legillation ,  Logick ,  Rhetoiick ,  0v.  but  alfo  his 
 
 eft -times  rtafonthem    °         ,    ,     °r     ^    '        v,  .   ,       ,  r         ,-,.  .     .. 
 
 /elves  ime  ignosnce  knowledge  of  a  Creator,  a  love  and  tear  of  him,  an  obedience 
 
 and  Error.   And  Ci-  to  him,  and  a  care  for  an  Everlalting  Life  :  Whether  Bruits 
 eero  bath    the  very  have  Analogical  Ratiocination  or  not,  it  is  certain  that  thefe 
 
 hm(t'    T^rTdufc!  thingS  are  ^  ab°Ve  thCm* 
 
 me  poflet^nifi  Ufern       2-  &  ky  the  Eternity  of  our  felicity  were  meant  only  an 
 
 nobis  accideret  d  li-  JEvimi  of  very  long  duration,  it  would  befoftronga  motive 
 
 gemer  dc  animo  co- 
 
 -gitaruibus,  qi.od  lis  fope  ufa  venit,  qui  acrker  oculis  deficientenr,  fo*cm  iruuerentur,ut  afpe&uTn 
 
 ornnino  am'ittercnc ;  fie  mentis  acie-  feipfam  intuens,  nonnunquam  hcbcTcic  •  ob  eamq;cau- 
 
 iaai  conccmplandi  diY^nsizm  amiwhnps.  £V.  **A«  '•  1>P-  *33» 
 
 t© 
 
the  Chrijlian  Faith,  refolveci  -,gj 
 
 to  GodlineG  and  Chrillianity,  as  with  any  rational  man, 
 to  weigh  down  all  the  counter-plealures  ot  this  world. 
 
 5.  But  as  long  as  there  is  no  want  ofPovrcr  in  God  to  p 
 pctuatc  our  blcrfednds,  nor  any  proof  that  it  is  difagret 
 to  bisWifdom  orhis  JPitf,  why  (hould  that  feera  incredible  to 
 us,  which  is  (baled  and  atfelted  (i>  hilly  by  fupematural  rc- 
 vdat  I  have  proved >  If  once  the  revelation  be  proved 
 
 to  be  Divnu,    there  is  nothing  in  this  which  ruion  will 
 not  believe. 
 
 4.  And  all  they  that  eonfefs  the  immortality  and  perpetu- 
 ity pfthefoul,  mm:  coufefi  the  perpetuity  of  its  pkafare  01 
 pan. 
 
 5.  And  why  (hould  it  be  hard  for  the  Ptripatetkl^to  be- 
 the  perpetuity  of  the  foul,  who  will  needs  believe  the 
 
 eternity  of  the  world  ir  felf,  both  *s  a  parte  ante,  and  i)  parte 
 ■     Surely  it  thould  fcem  no  difficulty  to  any  of  that 
 opir 
 
 Objed.  VI.  IWjo  can  believe  that  Godtvill torment  bit  crea- 
 tures in  tbefimesofheVtorever?  Is  tbia  agreeable  to  infinite 
 Goodncfi  r 
 
 Anfw.  1.  I  have  fully  anfwered  this  already,   chap.  15.  ^°fy*traLbi--  inc,'- 
 
 fan  1.  and  therefore  I  muftintreat  the  Obj. dor  to  pcrufe  his  ^V^fma  ^ - 
 
 .  er  there :  Only  I  (hall  now  fay,  that  it  is  not  incredible  ncrci  q*V  cjaj  pli  '$ 
 
 that  God  is  the  Governour  of  the  world  i  nor  that  he  hath  fapplicio     pjniacur, 
 
 given  man  a  Law,    nor  that  his  Law  hath  penalties  to  the  q,JTcrje   interims  fie 
 
 difobedient ,  nor  that  he  is  julh  and  will  judge  the  world  *££,  a^ina! 
 
 rding  to  that  Law,    and  make  good  his  thrcatnings :  tara  rap'.tur,  &<\  eu- 
 
 nor  is  it  incredible  that  thofe  who  chofc  fin,  when  they  were  m?-  «■  v*def.p  594. 
 
 -told  of  the  puniihment,  and  refufed  Gjdlinefs,  when  Ect  LCquoci  gaotum 
 
 were  fore-told  of  the  blefled  reward  and  fruits,  and  11^;^°" 
 
 i_  •        ■  i_      1  n-  .t_     1  -n.    it       uL  l  »         minis  vrra  mors,  cum 
 
 this  with  obfrmacy  to  the  lait,  ihould  nave  no  bitter  than  tniore  nefdences  De- 
 
 theychofe.     It  is  not  incredible  that  unholy  enemies  of  God  um,      perlongiffimi 
 
 and  Holinefs,  (hould  not  live  hereaFter  in  the  bkflcd  light  temporis       azc:^ 
 
 and  love,  and  holv  delightful  fruition  of  God  ,  no  more  than  £nfumun;»c     fcgi- 
 
 that  a  Swine  is  not  made  a  King  :  nor  that  an  immortal  Soul,  jaC(Unt  quidam  cru- 
 
 vrho  is  excluded  immortal  happinefs  by  his  wilful  refufol,  deluerfccri,  &  anrc 
 
 (hould  know  his  folly,  and  know  what  he  hath  loir  by  it:  Chri(tJmmco^nirj,& 
 
 nor  that  fuch  knowledge  Oiould  be  his  continual  torment :  ^  *°%u*™Jac~ 
 
 nor  is  it  incredible  that  God  will  not  continue  to  him  the  C£it  0t  Arngb.  adv. 
 
 plcafurtsof  whoredom,  and  gluttony,  and  drunkennefs,  and  G-.m.I.  a.  p\  14. 
 
 D  d  d  fports, 
 
5 86  The  Intrinfecal  Dijfu  tilths  in 
 
 fpoits,  and  worldly  wealth,  or  tyrannical  domination*  to 
 quiet  him  in  his  lofs  of  heaven  :    nor  that  he  will  deprive 
 him  of  the  temporal  mercies  which  now  content  him,  or 
 may  afford  him  any  delight  hereafter :  nor  is  it  incredible, 
 if  his  body  rife  again,  that  it  (hall  be  partaker  with  his  foul : 
 nor  that  God,  who  might  deprive  him  of  his  being,  if  he  had 
 been  innocent,  may  make  him  worie,  or  bring  him  into  a 
 condition  to  which  he  would  prefer  annihilation,  when  he 
 is  an  obftinate  impenitent  (inner.     It  is  not  incredible,  that  a 
 good  King  or  Judge  may  hang  a  Felon  or  Traitor,  for  a 
 crime  agAiritt  man  and  humane  fociety.    Nor  is  it  any  good- 
 mfsin  them  to  be  unjuft,  or  tocherilh  murderers  by  impu- 
 nity :  none  of  all  this  is  at  all  incredible,    But  it  ii  indeed  in- 
 credible, till  confeience  have  humbled  him,  that  the  Thief 
 or  Murderer  ihould  [ikj  this  penalty,  or  think  well  of  the 
 Judge  :  or  that  a  tinner,  who  judgeth  of  good  and  evil  in 
 others  as  Dogs  do,  by  the  intereft  of  his  throat  or  flefh,  and 
 thinks  them  good  only  that  love  him,  and  bad  that  hurt  him 
 '  Wefn  not  ihit  cor-  anc*  are  ag^inlt  him,  Ihould  ever  believe  that  it  is  the  amiable 
 poreal  fire  doth  touch  goodnefs  of  God,  which  caufcth  him  in  juftice  to  condemn 
 tbefohl.    Sed  memo-  tne  wicked. 
 
 ral*  *pA  .inferos  *  2.  But  yet  let  not  truiunderitanding  makethi.e  Cccm  harder 
 poena?  &h;ppl:cionm  ,  J         ,      ..    .        _  .  .  &  .         ,, 
 
 generibus  muhifor  t0  You  tnan  indeed  it  is.  Do  not  think  that  iouls  in  hell  are 
 ^es  i  Ecqim-crit  ram  hanged  up  in  flames, as beafts  are  hanged  in  a  butchers  fham- 
 brptusj&rcrumcon-  bles  :  0r  that  fouls  have  any  pain  but  what  is  fuitable  to 
 (equcmias    nefcicn.,  fc)ijl    ^nd  that>s  than  bodies  bear :  J  It  is  an  affliction 
 
 qui  amrnis    incorru-  .         3  >       .  .  .  ,    r ..  y  r  ■   ■  ^      ■% 
 
 ptibilibus  crcdar,  tut  «i  rational  ways,  which  tails  on  rational  {pints.  Devils  are 
 tcnebras'  tarcarcas  now  in  torment,  and  yet  have  a  mahguant  kingdom  and 
 poflealiquid  nocerc ?  order,  and  rule  in  the  children  of  difobedience-,  and  go  up 
 a..cigns'ji  rLv.cs  aut  ^  down  feeking  whom  they  may  devour.  We  know  not 
 paUdes ;  autrocacum  tnt  particular  manner  ot  their  iutferings,  but  that  they  are 
 vo'.ubiii'um  clrcum-  forfaken  of  God,  and  deprived  of  his  complacential  love  and 
 aftus/  Qucd  enim  mercy  i  and  have  the  rational  mifery  before  defcribed,  and 
 ^nTuninnOJfeft,&  fach  alio  as  (hall  be  fuitable  tofuch  kind  of  bodies  as  they 
 amotum  eft,  licet  ma-l  nave'  And  while  they  are  lmmonal,  no  wonder  if  their 
 omnibus      ambiacur  mifery  befo. 
 
 fi     mis,    -—  ilLba-       Object.  VII.  Who  can  believe  that  the  damned  jhalt  be  far 
 turn  rcceffc  eft  per-  mm  tkan  xhefaved?  and  the  devil  have  more  than  God  ?-  Hovp 
 Gm*u!™i  Art.  vWthvftand  witbthe  infinite  gcodnefl  of  God? 
 nttl.Ytf.Toi*.  Anf&.  I  have  fully  anfwered  this  before  in  T<*rt  i.  chap. 
 
 ii.  and 
 
the  Chrrjtian  FmH/j:  rcfilvtd. 
 
 1 1.  and  mould  now  addebut  this*    i.  In  0*11  enquiries,  we  -4*/  /ong  ^j?  c/ 
 murt  begin  with  the  friwum  coonita,  or  notifprna,  as atore-  f^e  Heathens   I 
 fiid  :   that  God  is  moll  goo^f,  and  alio  jtf,  and  puni(heth/w-  £,   **? 
 
 ,1  ,  .-.    r  _•  jo.ns,tnd  the    j< 
 
 is  before  proved  CO  be  among  the  notifltma,  ovfrwium  0fGoj>  ititmtiibit 
 •nd  therefore  it  is  moil  certain,  that  thtfc  arc  no  they  believe  a  • 
 
 jradiclury  toeach  other.  mnt  f3?  ■ 
 
 \\:1  ifit.be  no  contradiction  to  GoAH  gooJmfs,  to  pa-  ljff  fYJFhiJ? 
 nifliand  caft  off  for  ever  the  kjferpart  of  the  world,  then  it  Jf^^  i£,2a<i- 
 
 is  none  topunilhor  caft  off  the  greater  fart.     The  inequality  verf.  Gem. 
 of  numb  ter  the  cafe.  »R»wr  h*c  iti 
 
 i  ly  againft  the  goodnefs  of  humane  Governour^  C]-  *nj"?      *nJ 
 infoa  to  pumfheven  the  greater  nmler,  acc<  rding  ^"-rd'iirtr  in  ill* 
 
 to  their  deferts.  vidcim  i  >  Cum  vos 
 
 ft  (imilia  credere,  & 
 
 ia  eidem  Ytdcaraus  expeftatione  terfari  ?  Si  irrifioneexiftlnuivv.i  d '^ni,  q;od  fpem  nobi*  hujuf- 
 
 rv.odipolliccr.ur,  &  fos  cadcii  cspedac  irrifo,  qui  fpeoi  vobis  irnmortalitans  idfcifcitb.      s* 
 
 ,   aliquam  fequiminiquc  rauonc,  &  nobis  port.onc  ej   ifta  tacioncm  conceditc.      M  nobis 
 
 hare  ga'.idia  T'.ito  promililFec  —  Confentaneum  fucrac  e  jus  fufcipere  nos  culti  s3  a  i  ,uc>  tantum  dcr.i 
 
 expedarcmus  &  marerit.  Nunc  cum  cam  Chriflus  non  tamuua  ptomiferir,  vcrum  et  am  viicuu- 
 
 b  s  ta:  aric,  poflc  complcri,  quid  tlienum  facimus  aui   ftuhitiae  crimen  quibusra- 
 
 .s,  (i  ejus  nomini  Majcftatique  fubilcrnimur  j  quo  fpcramus  utruroau*  &  moi- 
 
 iemfugerc,  «x  v^cam  sttCrnititc  uonari  ?  psee  17.  AUt,  Bib.  Ta:,  fo.  1 
 
 4.  Can  any  man  that  openeth  his  eyes  deny  it  in  matter  of 
 faO,  that  the  tar  greater  part  of  the  world  is  actually  un~ 
 
 y,  worldly,  feniual  and  difobcdient  ?   Or  that  fuch  are 
 ♦or  punUhment,  and  unmeet  for  the  love  and  holy  fru- 
 ition of  God?    Whenl/r*  that  molt  men  are  ungodly,  md 
 :  Heaven,  is  it  not  harder  to  reafon,  to  believe 
 '.  have  that  joy  and  employ  men:  of  which  thiy 
 are  uncapible,  than  that  they  mail   have  the  panifliment 
 h  with  their  capacity,  defert  and  choice?  Mi.it 
 I  believe  that  Gc-fs  enemies  fhall  love  him  for  ever ,  meer!; 
 Ac  they  are  thtgrtater  mmle r  f    \i one  man  that  dicta 
 wnren  wed  be  capable  of  heaven, another  is  fo,  and  all  arc  fo : 
 Therefore  I  muft  either  bdieve  that  m  impenitent  ungodly 
 p.rlon  is  1.  that  at  b.  fnved.    The  number  therefore  is 
 
 -nothing  to  thedecidin| 
 
 5.  Can  any  man  in  I  1  y,  that  it  is  as  fure  that 
 God  penrritteth/j/nn  the  world,  as  that  the  Sunfh'mzth  on 
 
 yea,  that  he  ptrmitteth  that  univerfal  enormous  deluge 
 ofwi  which  tl  i  groaneth  under  at  this  day  I 
 
 Ddd  2  And 
 
^88  Tht  Intr in  fecal  Difficulties  in 
 
 And  that  this  fin  is  the  fouls  calamity  j  and  to  a  right  judg- 
 ment, is  much  worfe  than  punifhment,  what  ever  beaftly 
 fenfuality  maygainfay.  Ifthcn  the  vifible  rvk'kednefs  of  the 
 world  bep:nrticudby  God,  without  any  impeachment  of 
 his  goodnefs,  then  certainly  hisgoodnefs  may  confift  with  pu- 
 nifhment, ("which  as  fiich  is  good,  when  fm  is  evil :  J  And 
 much  of  this  punifhment  alfo  is  but  materially  permitted  by 
 God,  and  executed  by  iinners  upon  thcmielves. 
 
 6.  The  tf if dowt  and  goodnefs  otGod  law  it  meet,  for  the 
 right  government  of  this  world,  to  put  the  tbreatn'mgs  of 
 an  everlafiwg  pimifhment  in  his  Law  :  (  and  how  can  that 
 man  have  the  face  to  fay,  it  was  needle fs,  or  to)  much  in  th* 
 Lap,  with  whom  it  provvd  not  enough  to  wei^h  down  the 
 trifling  intercfts  of  the  flefh.  )  And  if  it  was  meet  to  put  that 
 penalty  in  the  Lm\  it  is  juft  and  meet  to  put  that  Law  into 
 execution,  how  many  foever  fall  under  the  penalty  of  it,  (  as 
 hath  been  proved. ) 
 
 y. The  goodwfs  of  God  confifteth  not  in  a  Will  to  make 
 all  his  ef matures  as  great  9  or  good  and  happy,  as  he  can  :  but  it  is 
 effentiafymhis infinite perfefiions)  and  rxpreffively  in  the  cem- 
 munkation  of  fo  much  to  his  creatures,  as  hefeeth  meet,  and 
 in  the  accomplishment  ofhis  own  pkafv.re,  byfuch  ways  o£ 
 benignity  and  J nfiice  as  are  moil  fuitable  to  his  Wifdom  and 
 U***  .  Holinefs.   Mmsperfonalinterefi  is  an  unfit  rule  and  meafure 
 
 oiGod'sgovdnefs. 
 
 8.  To  recite  what  I  {aid,  andfpeak  it  plainlier,  I  confcefs 
 it  greatly  quieteth  my  mind  againit  this  great  obj:<Sion  of 
 the  numbers  that  are  damned  and  c  alt  off  for  ever,  to  con- 
 fider  how  fmall  a  part  this  earth  is  of  God's  creation,  as 
 well  as  how  finful  and  impenitent.     Ask  any  Aftronomer, 
 
 that  hath  confidered  the  innumerable  number  of  the  fixed 
 Stars  and  Planets,  with  their  diflances^  and  magnitude,  and 
 Qf.tbefriOb*tilk)  of  the  glory,  and  the  uncertainty  that  we  have  whether  there  be 
 h&naiion  of  the  P/i.  ll0t  as  maliv  m0T^  0r  an  hundred  or  thoufand  times  as 
 *ritos\tafa»htbit  many>  unfeento  man,  as  all  thofe  which  we  fee  (  confider- 
 tbt  inhabitants  are  not  ing  the  defe&ivenefioi  man's  light,  and  the  Planets  about  Ju- 
 men  of  our  [pedes,  but  piter>  with  the  innumerable  Stars  in  the  Milky  way,  which 
 *d* "nlf^T V*  thc  Tu^e  hatJl  lattrly  di^*0V€rC(i5  which  man's  eyes  without 
 kiZ£nsJlJri\tb7rltQoM  not  fee>  ^  Ifty,a*k  any  man  who  knoweth  thefe 
 things  in  tbtumtrfe*  things,  whether  all  this  earth  be  any  more  in  comparifonof 
 
 the 
 
the  Cbrijtianftitb)  rifohed*  ;S^ 
 
 the  whole  creation,  than  one  Prifon  isto  aKingdon 
 
 Lmpirc,  or  the  paring  of  oiu  nail,  or  alittl<  r  wart,  Vum&  .fi{,iJr 
 
 or  a  hair,  m  companion  of  the  who!e  bo.ly.    And  if  God  '£*£ ,JJ*#  mu  f 
 
 lhould  cafl  otftll t bit  tart b,  and  u(c  aUtbrfmners  in  it  as  no>  *f  gtl  fttmrt  »«c 
 
 they  dcicrv;.,  it  is  no  more  iign  ofa  want  ofbenigtfity  or  n Ih-nmt  §f  tbi  trie. 
 
 mercy  m  him,  than  it  is  tor  a  King  to  call  onejitbject  ofa  kej>  blii  °f  lift  *** 
 
 jtitUion  into  a  hi],  and  to  hang  him  tor  his  murder,  ortrea-  \^rc\  %Jlli&  Ccr: 
 
 ,    .,  '  •    n        i    r        i     u        i        rcrus,  Tantalum,  <tnl 
 
 ion,  or  rebellion-,  or  tor  a  man  to  kill  o^r  /<?w/>,  which  is  but  Syfiphis  kind  «f  /*- 
 
 a  moleftation  to  the  body  which  beareth  ic^  or  than  it  is  to  xtit'ns)  wttfMin'* 
 
 ;  m  c  d  ntatis  n  ii!s\  or  cut  off  a  wart,  or  a  hair,  or  to  pull  out  ***.   KHadanunthu* 
 
 a  rotten  aking tooth.  I  know  it  is  a  thing  uncertain  and  m-  thtlA>*TnAl  7**%*** 
 
 revealed  to  us,  whether  all  thefe  Globes  be  inhabited  or  j*cd  fi8cncri*  f-hri- 
 
 not:  but  he  that  confidcreth,  that  there  is  fcarcc  any  rnih-  r:«\  r^fULL^Hj' 
 
 habitablc  place  on  earth,  or  in  the  water,  or  air,  but  men,  or  venk  cm  nou  c.mnc* 
 
 buits,orbirds,orrifhcs,orrlies,  or  worms  and  molesdotake  arquai;    munifientSa 
 
 up  almoin  all,  will  think  it  a  probability  To  n;ar  a  certainty,as  [*crat  •  R'f?  A''\  •*; 
 
 >  be  much  doubted  of,  that  the  valter  and  more  glorious    '^rv-  ljC:ar>     C.U1 
 i  »    i  •      i      i  i  ,         «-~cj--a  j  cr  omne»  to- 
 
 parts  ot  the  Creation  are  not  un  nhabitcd  j  but  that  they  car:  ihuj  r>  ;n„ 
 Inhabitants  anfwerabtc  to  their  magnitude  anj  glo*  AJgemia  principiii 
 j^  fas  Palaces  have  other  inhabitants  than  Cottages}?  q»*i»«iini  rcpellijf*, 
 and  that  there  is  acomnturality  and  agreeable nefs  there  as  utiJrZS?"  'c  q"1  #• 
 wcll  as  here,  between  the  Region  or  Globe,  and  the  inhabi-  vis,  "&c.  uBifbrmiicr 
 tants.  But  whether  it  be  the  Globes  themfelves,  or  only  the  P°c«ftv«m  venxniji 
 interspaces, or  other  parts  that  are  thus  inhabited,  no  rca-  aii  ^  Ucic  ?    p3rcc 
 
 m  doubt,  but  that  thofe  more  vaft  and  glorious fpaces  HT'V  l       vicr* 
 are  propoitionably  poiklsd:  And  whether  they  are  all  to  di^uifc&aot  |Hohibe- 
 
 '.led  An«els  or  Spirit $,  or  by  what  other  name,  is  un-  C5ir-  tfcibifaftiditim 
 ikd  to  us:    but  what  ever  they  are  called,  I  make  no  tantumeft>  w  obUti 
 queition  but  our  number  to  theirs  is  not  one  to  a  million  at  £,;?*•     bcncSciun; 
 UK  moit.  tanium  Gipicnua pnt- 
 
 ,     .  valcs  uc  ea  qux  of- 
 
 fcnimuf  a  Clirifto  lu»Lin  &  jeeptias  r;om]ECs  quid  invitans  peccax,  Ojj..s  folum  funt  hr  par- 
 ies, ut  fub  cui  jij-h  arbkriofru&urr.  fu*  benignicatis  exponat?  -Anorandus  cs  uc  bencficiura 
 falutii  a  Deo  dignerisacciperc,  &  ubiarpcrnauti,  fugicntlque  longifllme,  infuruknJa  eft  m 
 jjreaaium  di?injc  bcneTokntiaT  graiia?  V;s  fumcre  quod  cfertur,  &  in  cuos  ufua  corrr crtcrt 
 confulucris  ru  cibi.  Afpcrnaris,  contcmnij  &  defpici*,  re  ruuncrii  coiLmoditate  pt^Yircris-.  Null: 
 Deuj  infert  necciTiraccau  Qbjttl.  Nolo  (incuis)  &  volunratcin  nonhabeo.  Refp.  QiJidcrVo 
 criminaris  Dcum,  tanquarn  cibi  dcUt  ?  Opcm  dclideras  ribi  fcrre,  cu  jus  dona  &  muoerft  r.or^ 
 tar.iumafpcjnens&fugias,  v«rum  in  alia  verba  cognosincs,  &  joculaiibus  facctiis  profcq'  !• 
 ris,     Arna!\tdv.  Gtnr.  {.2. 
 
 Dd'dl  Now 
 
2  n0  '  The  Intrinfecal  Difficulties  in 
 
 Now  this  being  fo,  for  ought  we  know  thofe  glorious 
 parts  may  have  inhabitants  without  any  fin  or  wifery  •,  who 
 are  filled  with  their  Makers  love  anJ  goodnefl>  and  lo  are  fitter 
 to  be  the  demonifration  of  that  love  and  goodnefs,  than  this 
 finful  mole-hill  or  dungeon  of  ignorance  is.     Iflwerefure 
 that  God  would  C^c  nil  mankind,  and  only  leave  the  de- 
 vils in  their  damnation,  andforfake  no  part  of  his  Creation 
 but  their  HeU,  it  would  not  be  any  great  (tumbling  to  my 
 faith  :  QxifQarth  were  all  God's  creation,  and  I  were  fure 
 that  he  would  condemn  but  one  man  of  a  hundred  thou- 
 fand,  or  a  million,  and  that  only  for  final  imfenitency  in  the 
 contempt  of  the  mercy  which  would  have  laved  him ;  th;s 
 would  be  no  great  difficulty  to  my  faith.     Why  then  mould 
 it  b:  an  offence  to  u%  if  God,  for  their  final  rtfnfal  of  h:s 
 grace,  do  for  ever  fo i  lake  and  punifh  the  far  greater  part  of 
 this  little  dark  and  finful  world,  while  he  glorifieth  fcs  Be- 
 nignity  and  Love  abundantly  upon  innumerable  Angels, 
 and  bieffed  Spirits,  and  inhabitants  of  thofe  more  large  and 
 glorious  feats  ?    If  you  would  judge  of  the  Beneficence  of  a 
 King,  will  you  go  to  the  Jail  and  the  Gallows  to  difcern  it, 
 or  to  his  Palace  and  all  the  reft  of  his  Kingdom  >    And  will 
 you  make  a  few  condemned  malefadors  the  rneafure  of  it  ? 
 ■or  all  the  reft"  of  his  obedient  profperous  fubjedts  >    It  Hell 
 be  totally  forfaken  of  God,  as  having  totally  forfaken  him-, 
 and  if  Earth  have  made  it  felf  next  to  Hell,  and  be  for- 
 faken as  to  the  far  greater  part,  becauie  that  greater  pirt 
 hath  forfaken  him  •,  as  long  as  there  may  be  millions  of  blef- 
 fed  ones  above,  to  one  of  thefe  forfaken  ones  on  earth,  it 
 fhould  be  no  offence  to  any  but  the  felfifh  guilty  tinner.     I 
 confefs  I  rather  look  on  it  as  a  great  demonftration  of  God's 
 holinefe  and  goodnefs  in  his  Juftice,  that  he  will  punifh  the 
 rebellious  according  to  his  Laws*  and  a  great  demonftra- 
 tjon  of  his  Goodnefs  in  his  Mercy,  that  he  will  fave  any  of 
 fuch  a  rebellious  world, and  hath  not  forfaken  it  utterly  as 
 wrS^fiT  fc-  Hdl :    And  when  °raI1  *ctbojfllands  of  Worlds  or  Globes 
 hennac,  non  ad  vcri-  which  he  hath  made,  we  know  of  none  forfaken  by  him, 
 utcm,  fed  ad  aewm  but  Hell,  and  part  of  the  Earth,  all  the  Devils,  and  moft  of 
 proktas  aicbant.Her-  \\cn ;  We  fhould  admire  the  glory  of  his  bounty,  and  be 
 
 TcitT!'    ^  ***'  thankful  wlthJ°y.  that  we  are  not  of  the  forfaken  number  * 
 
 *'  and  that  even  among  tinners,  he  will  call  off  none  but  thofe 
 
 that  finally  rejedt  his  mercy.  Bat 
 
the  Chrijiijn  Faitbi  refoived. 
 
 Bat  feipjbnefi  an<  lomaken  .  of 
 
 I  :   .  ll  only  by  felf-htti  .  and  the  I 
 
 tor  will  hardly  roagnirie  ]uftic<  figii 
 
 I  jodntfs  :  But  God  will  be  G(  J  whether  kllifli  ret 
 will  or  not. 
 Ob).  lk>it  .  e$  God  cannot  be  known 
 
 I  fenfe  or  liaie  you  either  of  thefejor  thofe  Inha- 
 
 bitants ?  And  if  rvt  may  go  by  Conjefiures,  for  ought  you  hrtow 
 there  ma)  wji  Worlds  be  damned,  m  of  earthly 
 
 Anf.  i.  Some  men  are  (o  little  confcious  of their  huma- 
 nity, that  they  think  that  nothing  is  known  at  all  :  But  he 
 knoweth  by  fcnfe  that  lie  is  bintfelf,  and  that  there  is  a 
 ut  b'm^  and  then  by  Rxafori  that  there  is  a  God,  may 
 know  alio  by  Keafon  that  there  are  other  Creatures  which 
 
 ever  (aw  :  Neither  fenfe  nor  bifiory  told  us  of  the  inhabi- 
 tants of  the  (then)  unknown  parts  of  the  Woild  •,  and  yet 
 it  had  been  ealie  I  t  at  kali  a  (\rong  probability  that 
 
 there  areJuch.  He  that  knoweth  that  an  intelligent  Nature 
 U  better  than  a  non-intelligent,  and  then  knoweth  that  God 
 liath  made  man  intelligent ,  and  then  thinketh  what  diflfe- 
 
 E  there  is  in  matter,  magnitude  and  glory,  between  the 
 dirty  body  of  Man  with  the  Earth  he  liveth  in,  and  thole 
 valt  and  glorious  Ethereal  fpaces  j  will  quickly  judge  that  it 
 is  a  thing  incredible  ,  that  God  fhould  have  no  Creatures 
 nobler  than  man,  nor  imprint  more  or  his  Image  upon  any 
 in  thofe  more  glorious  Regions ,  than  on  us  that  dwell  as 
 Snails  in  fuch  a  (hell  •,  or  that  there  fhould  be  fuch  a  ftrange 
 difproportion  in  the  works  of  God,  as  that  a  punGum  of 
 dirty  earth  only  fhould  be  poiTefTed  of  the  Divine  or  Intel- 
 
 al  nature,  and  the  valt  and  glorious  Orbs  or  Spaces 
 be  nude  only  to  look  on,  ortoferve  thefe  mortal  Worms: 
 But  proofs  go  according  to  the  preparation  of  the  Receivers 
 
 tc:  Nothiiig  is  a  proof  to  the  unprepared  and  preju- 
 diced 
 
 z.  We  have  foife  by  the  Telefcope  to  tell  us,  that  the 
 Moon  hath  parrs  unequal,  and  looketh  much  like  the  habi- 
 table Earth  ;  And  we  have  fenfe  to  tell  us,  that  there  are 
 
 bes  and  Apparitions,  and  confequcntly  orher  kindeofin- 
 
 ftual  Wights  than  we.     And  we  haveHiltory  totel  us 
 
 of 
 
g2  7'he  Intrinfecal  Difficulties  in 
 
 of  the  appearances  and  offices  of  Angels :  And  if  there  be 
 certainly  inch  wights,  our  eyes  may  help  us  to  conje&ure  at 
 their  Numbers  (compared  to  us^  by  the  (paces  which  they 
 inhabit. 
 
 3.  There  is  a  proportion  and  harmony  in  all  the  works 
 of  God  :  And  therefore  we  that  tee  how  much  the  fuperiour 
 Orbs  do  in  glory  excell  this  dirty  Earth,  have  reafon  to  think 
 that  the  naturcof  the  Inhabitants  is  fluted  to  their  Habitati- 
 ons ,  ind  conicquentiy  that  thf y  are  more  excellent  Crea- 
 tures than  we,  and  therefore  lefs  iinfull,  and  therefore  more 
 happy. 
 
 4.  Yet  after  all  this,  I  am  neither  aiferting  that  all  this  is 
 (o,  nor  bound  to  prove  it.     I  only  argue,  that  you  who 
 are  offended  at  the  numbers  that  fin  and  periih,  do  wrangle 
 in  the  dark,  and  fpeak  againft  you  know  not  what.     Con- 
 jecture is  enough  tor  me,  to  prove  that  you  do  foohfhly  to 
 argue  agau  hV  experience  f  of  the  (in  and  miiery  of  the  .molt) 
 upon  mecr  uncertainties.     You  will  not  cenfurethc  actions 
 of  a  Prince  or  Generall,  when  your  ignorance  of  their  Coun- 
 fcls  maketh  you  uncertain  of  the  caufe*  yea  and  of  the  mat* 
 ter  of  fact  it  fdf.     The  proof  lyeth  on  your  part,  and  not  on 
 mine  :  You  fay,  our  dofirine  is  incredible,  becaule  fo  few  are 
 faved,  and  yet  confefs  that  for  ought  you  know,  taking  all 
 together  it  may  be  many  millions  for  one  that  periflheth.     I 
 think  by  proving  you  uncertain  of  this,  I  prove  you  foolifh 
 in  your  infidelity.     And  if  you  will  conjedure  then,  that 
 there  may  as  many  of  thofe  other  Regions  be  damned,  1.  You 
 (hew  your  felves  much  more  harm  in  your  cenfures  than  tht 
 Chriftians  are,  whole  harfhnefs  you  are  now  reproving :  Yea 
 you  conjecture  this  without  all  ground  or  probability.  Ane» 
 will  you  f*y  then,  For  ought  I  k#ow  it  may  befif  Ergo,  Cbri- 
 ftiamty  is  incredible  ?  Can  a  groundkfs  conjecture  allow  any 
 rational  man  fuch  a  Conclufion  ? 
 
 Obj.  But  you  [ay  your  ftlves  that  many  of  the  Angels  fell, 
 and  axe  now  'Devils. 
 
 Anfw.  But  we  lay  not  how  many  :   we  never  (aid  that  it 
 is  the  whole  number  of  the  Glorious  Inhabitants  of  all  the 
 fuperiour  World,  who  are  called  Angels,  as  MefTengers  or 
 Officers  about  man :  we  know  not  how  (mall  a  part  of 
 them  comparatively  it  may  be :  And  of  them  we  know  not 
 
 how 
 
the  Chrjjlian  Fuith\  refolvccL  ^3 
 
 how  few  fi.ll.     Attgufitm  conjectured  that  it  was  the  tenth 
 part ',  but  wc  have  no  ground  tor  any  KkIi  conjecture. 
 
 Obj.   But  it  if  incredible  that  the  World  fhould  per/Jb  for 
 one  mans  //>f,  whom  they  never  Iquw,  nor  could  prevent  } 
 Anf.  1.  To  them  that  know  what  Generation  is,  and 
 t  the  Son  is  to  the  Father,  it  is  not  incredible  at  all  that 
 unholy  Parents  do  not  beget  holy  Children,  nor  con- 
 to  them  that  whkh  they  have  not  themfelves :  nor  yet 
 that  God  fhould  hate  the  unholy  :  Nor  that  the  Parents 
 [jc  Qiould  fignifie  much  for  their  Childrens  (late,  who 
 c  no  wills  of  their  own  fit  for  actual  choices  nor  that 
 rclrorcd  imperfect  holincfs  fhould  not  be  conveyed  to  Chil- 
 dren by  natural  propagation  \  which  came  to  the  Parents 
 by  Regeneration  :  nor  that  the  Children  of  Tray  tors  fliould 
 be    difinherired   for  their  Fathers    faults:    nor   that  the 
 Children*  of  Drunkards  and  Gluttons  fhould  be  naturally 
 difeafld. 
 
 2.  No  man  in  the  World  doth  pcrifh  for  Adams  fin  alone 
 without  his  own  :  (  Though  we  judge  the  cafe  of  Infants 
 to  allow  you  no  exception,  yet  to  carry  the  controverlie  to 
 them  into  the  dark,  and  to  argue  a  mhw  notify  is  not  the 
 property  of  fuch  as  feck  impartially  for  truth.)  Chrifi  hath 
 procured  a  new  Covenant  upon  which  all  thofe  that  hear 
 tiic  GofpJ,  (hall  again  be  tryed  for  life  or  death  :  And  thofe 
 that  hear  it  not,  have  divers  means  which  have  a  tendency 
 to  their  .recovery,  and  are  under  undenyable  Obligations  to 
 1  ( e  thole  means  in  order  to  their  recovery  :  which  if  they 
 do  not  faithfully,  they  pcrifh  for  their  own  fin.  Should  it 
 not  makcChriftianity  the  more  eafily  credible,  when  certain 
 experience  aiTureth  us,  how  prone  even  Infants  are  to  fin, 
 and  hew  univerfally  the  World  is  drown'd  in  wicked- 
 nefs  j  and  then  to  hnde  (b  admirable  and  fuitable  a  Remedy 
 revealed  ? 
 
 Obj.  But  Tuni foment  is  to  warn  others  from  fuming:  But 
 after  this  life  there  trill  be  none  to  warn  :  therefore  there  will 
 be  no  puni foment,  becav.fe  the  end  ofpunijhing  ceafetb. 
 
 Anfw.  1.  It  is  a  falfe  pofition,  that  punifhment  is  only 
 or  enkfly  to  be  a  warning  to  others  It  is  chiefly  for  the  ul- 
 timate end  of  Government,  which  fecundum  quid  among 
 m-.n,  is  the  bottom  publicum  \  but  ftmplic it er^  in  Gods  Go- 
 
 Eee  vernment, 
 
o  qa  the  Inirinfical  Difficulties  in 
 
 vernmcnt,  it  is  the  Gfoiifyiflg  or  demonftration  of  the  Ho- 
 linefs  arid  Juftice  of  God  the  univerfal  G jveniour  ,  to  the 
 pleafure  oi  his  holy  will. 
 See  me  of  this  before,       2#  jt  \s  tne  penalty  as  Threatned  in  the  Law,  and  not  the 
 Parr  i.  Ch.  15.  The  penaity  a5  executed,  which  is  the  rirft  neceiTary  means  to 
 Reader  mull  pardontbu  r         J      ,        r  rr    i  aju.l 
 
 fpe.:tejng  9/ the  fame  detcrre  others  from  offending :  And  then  the  execution  is 
 thing  twice,  beth  be-  fecondarily  necelTary,  becaufe  the  Law  muft  be  fulfilled.  It  is 
 caufe  the  Qbjeftionre-  not  the  actual  hanging  of  a  murderer  ;  which  is  the  firft  ne- 
 qulretb  the  ™Pe"u™>  ceiTary  inftrument  or  means  to  reftrain  murderers :  But  it  is 
 mlifMHMpKtZ  the  Penalty  in  the  Law,  which  faith  that  Murderers  (hall  be 
 den  i  to  procure  their  hanged  :  And  the  eommination  of  the  Law  would  be  no  re- 
 ohjervatio.i.  ftraint,  if  it  were  not  that  it  relateth  to  a  juft  execution.    So 
 
 Ahc  idcogregcra  pu-  that  it  was  heceflary  to  the  reftraint  of  iinners  in  thh  worlds 
 fillum  appdlar,  quia  ^  qocj  (hould  threaten  Hell  in  his  Law  :  And  therefore  it 
 i«,ncS  <£"-  1S  Mcceffary  that  he  execute  that  Law  ;  or  dCc  it  would  be 
 ai,  cum  isnmenfa  ilia  delufbry,  and  contemptible. 
 
 Angclorwm  multitu-       3,  How  know  we  who  (hall  furvive  this  prefent  World, 
 dine,  collatum,  per-  t0  wnorn  q0j  may  make  mans  Hell  a  warning  ?  Are  not  the 
 rniTllo?ura  muhi-  Dcvils  now  (et  out  in  Scripture  for  a  warning  to  Ato  ?  And 
 rudoincredibilis,  ho-  now  know  we  what  other  Creatures  God  hath,  to  whom 
 rainum  numerum  in-  thefe  punifhed  finners  may  be  a  warning?  Or  whether  the 
 finitis  pfine  parcibus  ]sj€iv  Earthy  wherein  Kighteoufnefs  nwft  dwell,  according  to 
 T^fTluln5  iT  Gods  Promfe  C  2  Pft.  3.12,  13.)  (hall  not  have  ufe  of  this 
 fMj.m  nc.cflp.1       warnjng  to  keep  them  in  their  righteouinefs  >  As  long  as 
 all  thefe  things  are  probable,  and  the  contrary  utterly  un- 
 certain, how  foolifh  a  thing  is  it,  to  go  from  the  light  of  a 
 plain  Revelation  and  Scripture,  and  argue  from  our  dark 
 uncertainties  and  improbabilities  agaihft  that  light  >    And 
 all  becaufe  felt-love  and  guilt  doth  nuke  finners  unwilling 
 to  believe  the  truth  }    So  much  for  the  Objection  againit 
 Hell 
 
 Obj.  VIII.  But  it  if  incredible,  that  all  thofejhatibe  dawned 
 
 that  live  koneftly  and  fobcrly,  and  do  no  body  harm,  if  they  d9 
 
 not  alfo  live  a  holy  and  heavenly  life,  andforfakj  all  for  another 
 
 World. 
 
 We  deny  not  but  that      Anfw.  It  is  but  felnfhne(s  and  blindne(s,   which  makcth 
 
 there  are  different  de*  men  call  him  anWf/rman,  and  (peak  lightly  of  his  wic- 
 
 vardm    tlTbTdrfet  kednefs  who  Pr^reth  the  dung  and  trifles  of  this  World, 
 
 ^rme  9}  mens  fins,        ^fore  nis  Maker,  and  Everlafting  glory.     What  if  a  pack  of 
 
 Murderers,  Thieves  and  Rebels ,  do  live  together  in  love, 
 
 and 
 
tbt Chrijiian Faith,  rcfohcd.  3*5 
 
 and  da  :r  no  harm?  Hull  that  cxcufe  their  mur-  ,  - 
 
 01  rebellions,  and  give  them  the  name  of  honeft  me n  ?  <fccie»«aiei»i  annoi 
 
 is  the  Creature  to  the  Creator }  what  greater  wicked-  bate  txcerois  feniibus 
 
 :an  man  commit,  than  to  deny,  defpift  and  difobey  his  expofiu  vita  p 
 
 Maker  >  and  toprcferrc  the  mod  contemptible  vanity  betore  car^'  ■  «™*»*  '*• 
 
 him  '  aud  to  chOOte  the  trantitory  pic  autre  ot  tinning,  butore  Angela m  R    D*- 
 
 the  eridlefi fruition  of  his  God  }  what  is  wronging  a  Neigh-  naonuo 
 
 in  companion  of  this  Wrong  ?  (hall  a  iinner  refufehis  bamanarum   anima- 
 ting happinefi  when  it  isoficred  him,  and  then  think  ™™^™^$  ^ 
 to  have  it,  when  he  can  polTcfs  the  pkafure  of  fin  no  longer  ?  £  Unim&  TbJph!*- 
 I  m  man  wrong  f    Doth  he  think  to  re-  fi:lsp  ^y. 
 Heaven  ,  and  yet  to  have  it }  If  he  refufe  the  Love  ot 
 God,  and  perfection  of  Holinefs,  he  refufeth  Heaven.     It  is 
 io  far  from  being  incredible  that  The  unholy  (hould  be  dam- 
 ned, and  the  Hcly  only  faved,  that  the  contrary  is  impojfiLle : 
 I  would  not  believe  an  Angel  from  Heaven,  if  he  mould  tell 
 me  that  one  unholy  Soul,  in  fenfu  compofito,  while  fucb,  fhall 
 be  lived,  and  have  the  heavenly  felicity  :  becaufcit  is  a  mcer 
 contradiction.    For  to  be  bleifed  in  Heaven,  is  to  be  happy  t  Ci:m.  non  *s,  te 
 ,  p.r^  Lov  of  God  :  And  to  love  God  without  Ho-  SSL&SJ 
 linefs,  hgnifietn  to  love  him  without  loving  him.    Are  trade  &    cx    njinuritfima 
 the  Obj.crions  of  unbelief?  guttul*,  quae  nee  ip- 
 
 Obj.lX.  Jhe  KtfurreGion  of  thefe  Numerical  Bodies,  when  j*   aliquando   erac. 
 red  and  turned  into  the  ful fiance  of  other  bodies,  Tb.oph.  ^nwb.  ad 
 vs  a  thing  incredible  f. 
 
 Anftv.  i.  If  it  be  neither  againft  the  Power,  the  JFifdom,  or 
 "ill  of  God,  it  is  not  incredible  at  all.   But  it  is  not  againft  Qie  that  bad   mvtv 
 fthcfe     Who  can  fay,  that  God  ii  unable  to  raile  the  test*  **  thought  of 
 
 .  whofceth  h  much  greater  things  performed  by  him,  the  »V'f&*?rata*, 
 
 ,  '    ,   ^  f  .     £?       s      ^    D,   r       ,  •      ,     r  tvo-dd  think  it  as  u*- 
 
 e  daily  motion  ot  the  Sun  (or  Earth  J  and  m  the  iupport  ^  a  tlynq  ^M  m 
 
 and  courfe  of  the  whole  frame  of  Natuie  ?  He  that  can  eve-  ^icon  fho-i'd  brinr 
 
 ry  Spi  a  kinde  o(  Refurredtion,  to  Plants  and  Flow-  forth  a*  0*^  <r  jfntk 
 
 crs,  and  Fruits  of  the  EaTth,  can  eafily  raife  our  bodies from  *  £j*   ILBwTrf 
 
 thed:.fh     And  no  man  can  prove,  that  the  Wifeom  of  QpcF,  trnin^yo*  do\hit 
 or  yet  his  Wl,  are  againlt  our  Rcfurre&ion  j  but  that  both  the  b$Jj    nfe  ogdn. 
 
 And  the  Plaronrfts 
 thinly  tkst  all  Souls  prefently  upon  their  departure  hence  do  fib  icite  to  thmfelvei  e'tfher  acred 
 or  tihtreal  bodes:  And  trhy  flu  *ld  yon  tbia^  than  fr  alienated  from  the  ba^itcs  which  they  lived 
 m  oyi:y  to  be  hncapalle  of  tbofc  J  If  vae  ^nnvwhal  ftahoc  idc.n  of  the  BoJj  «,  we  might 
 kdvtmtn  t-trticdlif  explicit  fatufeftion':  In  tbt  mu*  time  ws  m*)  implicitly  trufli*  God,  Leg. 
 1  inem  Difpac,  ZacKanx  Scholaft.  Mkjiai. 
 
 Ece  2  are 
 
5  96  The  Mrittfecal  Difficulties  in 
 
 .  are  for  it,  may  be  proved  by  his  Promifes:  Shall  that  which 
 
 SWErfS."  »  beyond  the  power  of  Man,  be  therdore  bbjtAd  as  a 
 one.  difhculty  to  God  > 
 
 l{ead  Garbut  of  xbt  2.  Yea,  it  is  congruous  to  the  Wifdom  and  Governing 
 KefmUiion.  Juftice  of  God,  that  the  fame  Body  which  was  partaker  with 
 
 -  >j  ._j      +  the  Soul  in  fin  and  duty,  mould  be  parraker  with  it  in  fuf- 
 
 bu     Thcophraftus  ,  fe™8  «r  felicity  >  _     ; 
 
 wfeere  w  4  bwdfome  3-  The  Lord  Jeius  Chnft  did  purpofcly  die  and  rife  again 
 difconrfe  of  tbc  7^-  in  his  humane  body,  to  put  the  Refurredrion  out  of  doubt, 
 fHYuQloa.  by  undenyable  ocular  demonltration,  and  by  the  certainty  of 
 
 belief. 
 
 4.  There  is  fome  Natural  Re  a fen  for  the  Rtfurredion  in 
 the  Souls  inclination  fo  i:s  Body.  As  it  is  unwilling  to  lay  it 
 down,  it  will  be  willing  60  reafTume  it,  when  God  mall  fay, 
 The  time  is  come.  As  we  may  conclude  at  night  when  they 
 are  going  to  bed,  that  the  p:opleof  City  and  Countrey  will 
 rife  the  next  morning,  and  put  on  their  Cloaths,  and  not 
 go  naked  about  the  ftreets,  becaufe  there  is  in  them  a  Natural 
 inclination  to  rifxng  and  to  cloaths,  and  a  natural  averfnefs  to 
 lie  ftiU  or  to  go  uncloathed  =,  fo  may  we  conclude  from  the 
 fouls  natural  inclination  to  its  body,  that  it  will  reafTume  it 
 as  fbon  as  God  confenteth. 
 
 5,  And  all  our  Objections  which  reafon  fiom  fuppofed 
 contradictions  vanifh>  becaufe  none  of  us  all  have  fo  much 
 skill  in  Phyficks  as  to  know  what  it  is  which  individuateth 
 this  Numerical  Body,  and  Co  what  it  is  which  is  to  be  re- 
 ftored  :  But  we  all  confefs,  that  it  is  not  the  prefent  mafsof 
 ftefh  and  humours,  which  being  in  a  continual  flux,  is  not 
 the  fame  this  year  which  it  was  the  laft,  and  may  vanifhlong 
 before  we  die. 
 
 Obj.X.  If  Chrift  be  indeed  the  Saviour  of  the  World,  why 
 cawe  he  not  into  the  World  tiU  it  was  4000  years  old?  And 
 why  was  he  before  revealed  to  fo  few  ?  and  to  them  fo  darkly  I 
 Did  God  care  for  none  on  earthy  but  a  few  Jews  ?  or  did  he  not 
 care  for  the  Worlds  recovery  till  the  later  age,  when  it  drew  to- 
 wards its  end? 
 
 Anfw%  It  is  hard  for  the  Govemour  of  the  World  ,  by 
 ordinary  means,  to  fatisrie  all  felf-conceked  perfbns  of  the 
 wifdom  and  equity  of  his  dealings.  But  1.  it  belongeth  not 
 to  us,  but  to  our  free  Benefactor,,  to  determine  of  the  mea- 
 
 tore*. 
 
thtChriftian  Faith  . ./. 
 
 I  ly  he  not  Jo  with 
 h  .  lili  ?  And  (hall  we  deny  or  q 
 
 .ion  or'  the  circun  fl  is  unrevcaled  to 
 
 to  cure  us  ofa  mortal  did   (e,  w  i 
 i  ft  hint)  btcaufc  he  came  not  foonct?  aridbeeaufc 
 cured  not  allothcrs  that  were  lick  as  well  as  lis  ? 
 
 The  Eternal  Wifoom  and  Word  of  God,  the  (econd 
 
 I        n  in  the  Trinity,  was  the  Saviour  ofthc  World  before 
 
 hi  was  incarnate.   He  did  not  only  by  his  Vndertakjng,  make; 
 
 turc  performances  valid,  as  to  the  merit  and  fatisfacfion 
 
 to  our  deliverance  \  but  he  injirufied  Mankjndein  hr  7;  hi/of opby  be  aw- 
 arder to  their  recovery,  and  fjtiedthem  upon  terms  oi  grace,  „"%}  toh  lb*  tyP 
 and  fo  did  the  work  ofa  Redeemer  or  Mediator,  even  as  lc/ ryThaKrll  So- 
 kct,  LYi.lt  and  king,  before  his  Incarnation.  Heerfacred  crates,  Plato,  Arifto- 
 t  he  Covenant  of  Grace,  that  whoever  rtpenteth  and  felievcth  tlc,4«iZcno  fomu$ 
 ih.iil  be  Laved  \  and  fo  gave  men  a  conditional  pardon  of  their  (?"5r  '■   y'i:  tb- 
 
 5.  And  though  Repentance  and  the  Love  of  God,  was  fwer  ibu y$«r  (elves 
 
 dary  to  all  that  would  be  Caved,  even  as  a  conftitutive  and )o. tare  anfwercrf. 
 cauft  of  their  falvation  ■-,  yet  that  Faith  in  the  Mediator,  which 
 is i>ut  the  means  to  the  Lfyr  of  God,  and  to  fanctification  ,  Araobhis    anfwnetb 
 was  not  always,  nor   in  all  places,  in  the  fame  particular  [h:6  ^b!ution,  partly 
 Artic  u  y  as  it  is  now,  where  the  Gofpel  is  preached,  nerance~efwb.it  Cod 
 
 Before  Chrifts  coming,  a  vtare  gemralielief  might  ferve  the  did  ro  firmer  *ges  f 
 turn,  for  mens  falvation  i  without  believing,  that  [  This  andpxrtlyhy  afpirting 
 is  the  Chrtft )  that  he  was  conceived  by  the  Holy  Ghoit,  G**s  *"%  '•  'M». 
 born  of  the  Virgin  Alary,  fufllred  under  Tontius  Filate  ;  was         °en:Cii'»  *, 
 crucified,  dead,  and  buryed,  and  defc  ended  to  Hades,  and  role 
 again  the  third  day,  and  afcended  into  Heaven,  &c.~\  And 
 as  more  is  neceiTary  to  be  believed,  iince  Chriits  incarnation 
 and   rcfurrection  than  before  ;  fo  more  was  before  ncceiTiry 
 to  the  Jc wes,  who  had  the  Oracles  of  God,  and  had  more 
 revealed  to  them  than  to  other  Nations  who  had  Ufs  re- 
 vealed :  And  now  more  is  neceiTary  where  the  Gofpel  cometh, 
 than  where  it  doth  not. 
 
 4.  So  that  the  Gent i/f 5  had  a  Saviour  before  Chrifts  In- 
 carnation, and  not  only  the  Jewes.  They  were  reprieved 
 from  Legal  Jultice,  and  not  dealt  with  by  God  upon  the 
 proper  terms  of  the  Covenant  ot  Works,  or  meer  Nature  : 
 They  had  all  of  them  much  of  that  mercy  which  they  had 
 
 Kee  3  for- 
 
398  The  Inlrinjhcal  Difficulties  in 
 
 ^u  d  viCum  eft  forfeited  \  which  came  to  them  by  the  Grace  of  the  Redeemer. 
 
 wanjTJoras  paucu-  f^ty  had  time  and  helps  to  turn  to  God,  and  a  courfeof 
 
 Si^ex  arcibu*  means  2PP^nted  t,um  t0  Dfe  in  order  to  their  recovery  and 
 
 tercturj      Rtff.  falvation  ;  According  to  the  ufeot  which  they  (hall  be  judg- 
 
 Qua?  caufacft  quod  ed :  They  were  not  with  the  Devils  l,ft  remedikfs ,  and 
 
 fcriw  byems,  »ftas,  pmu  out  0f  ay  j10p,}  unjer  ftna]  defperation :  No  one  ever 
 
 »£H£?&*  B=#rf  i!>  a»>*  AfgC  or  Nation  of  the  World,  whobyir- 
 
 nefcire     no<  :     occ  /i?tw«g  in  *  mefcifvU,  pardoning,  holy  God,  vpm  recovered  to 
 proropcum   eft    em-  love  God  above  all.     And  if  they  did  not  this,  they  were  all 
 quam    Dei   mentem  without  a  juit  excule. 
 vifcre  ,    aut    quitu   ,      ?    The  ^ |fc  of  Grace  as  that     f  Nature     doth      jf  j 
 
 fua>,  homo  animal  proceeo^rom  low  degrees  to  higher,  and  bnngeth  not  things 
 ccecum  &  ipfam  fe  to  perftdtion  at  the  fir  ft :  The  Sun  was  not  made  the  firft 
 nefefew  wilis  porcft  day  of  the  Creation  ^  nor  was  Man  made,  till  all  things  were 
 rat  oDibusconfequi-.  preparcd  far  him.  The  Churches  Infancy  was  to  20  before 
 Nea  continue  frqui-  r    f,  j        .    ro    .M,™w 
 
 car  ut  infeda  fianc  lts  Maturity.  We  have  iome  light  ot  the  Sun,  before  it  rife, 
 qu*  faaa  funt,  &  much  more  before  it  come  to  the  height:  As  Chrift  now 
 amkeat rev fidero, quae  teacheth  his  Church  more  plainly,  when  he  is  himfelf  gone 
 
 ^nwr|m°n"  illt0  Glory'  eVCn  by  hiS  P^°1S  Wh°m  he  ******  forthat 
 work,  and  by  his  Spirit  \  fo  did  he  ("though  more  obfeur;  ly 
 
 yet  fufficiently  )  teach  it  before  he  came  in  the  flefh,  by 
 
 Prophets  and  Prieits  :  His  work  of  Salvation  confifteth  in 
 
 bringing  men  to  live  in  Love  and  Obedience  :  And  his  way 
 
 of  Teaching  them  his  favmg  doctrine  is  by  his  Miniiters 
 
 Nam  quod  nobis  oh.  without,  and  by  his  Spirit  within :  And  thus  he  did  before 
 
 jedare  confueftismo,  his  coming  in  flefh,  and  thus  he  doth  fince  :  we  that  are  born 
 
 vcllam  cfle  Rcligio-  fince  his  coming,  fee  not  his  Perfon,  any  more  than  they 
 
 nemnoftram}&3Fuc  w]10  WLre  born  before.     But  we  have  his  Word,  Min&ers* 
 
 Jiucos  ffi^  »d  «**  •  a"d  fo  h*d  **  :  His  reconcUng  facr.fice  was 
 
 vospotuiffcamiquam  effectual  morally  in  ej}e  cogmto  &  volito  before  the  p;rfor- 
 
 &  pitrlam  linquerc,  mance  of  it :  And  the  means  of  reconciling  our  wind's  to 
 
 &c.  rationc  lftud  in-  Goj    wtrc  fljflicient  in  their  kind  before,  enough  more  full 
 
 SubTE'  a  a"d  -eclknt  iince  h.scoming. 
 
 culpam  vclimus  nHigee,  prionbus  illi>  &  ant:.qjiffin».-5fec::!is,  quod  invent  is  firugibus  glandes 
 fpreverint,  quod  corciabus  comegi,  &  arviciri  deCieiinr.  peUibus,  poftquam  ftftis  ev'ccg'catje 
 efttextili  , —  Commune  eft  omnibus  &  ab  ipGs  pesic  iacaaabuli*  tradifup?,  bona  malii  aotc- 
 ferre,  inuulibu*  utilia  prxponere —  Convenitur  iaipiciatisnon  fa&im,  net  quid  reliquerimua 
 opponere,  fed  fecuti  quid  Gmus  potiflimum  contucci.  *Ar)u&.ib.  t.Z.  And  he  nexi  inftw 
 ypbattbujidance  of  things  they  bid  ibminnovdedAiKomz.  Ec  pofteq — fed  novel]  ilii  nomen  eft 
 noftrum,  &  ante  dies  pauco^  Religioeft  nau  quam  fcqmmur :  7f>/^.  LU  ince'rim  conce-iim— 
 Quid  eft  in  ncgoriis  hominuoaj  quod  vel  opere  corporis  &  manibus  fiar,  vel  foiius  animx  difci- 
 plina  &  cognitione  teneatur,  quod  non  ex  al.quocaexrit  cemporc  >  Philofo^ia,  Mufica, 
 Aftronoir.ia;  &c  Id.ib.  P.  24.  If 
 
the  Chrifiia*  Faiths  n  oh*  L  tyj 
 
 Id  no!  be  deluded  into  Infidelity  by  this  i 
 which  indeed  is  one  of  the  greatcfl  difficulties  of  Faith) 
 you  mult  not  further  one  erroi  by  another,     i. Think  i 
 that  God  is  hired  or  ferftvaded  byQmft  asagainfthis  will 
 to  forgive  mens  fins  and  fan  thar  fouls,  or  #'  do  than 
 erftand,  that  v~aU  to  man,  or 
 
 Cure,  but  totally  {iron  wiS  and  Love,  wh< 
 
 inal  and  Eternal  Goodncfs.     All  the  qu  eft  ion  is  but 
 of  the  wodut  confer eildi,  the  way  of  his  Conveyance  :  And 
 then  it  will  not  feem  incredible,  that  he  (hould  give  out  his 
 v  by  degrees,  and  with  fome  diversity. 
 
 2.  Think  not  that  Chrifuanity  doth  teach  men,  that  all 
 thofc  who  were  not  of  the  Jemfh  Nation  or  Church  then, 
 or  that  arc  not  now  of  the  Chriftian  Church,  were  fo  caft  off 
 and  forfaken  by  God  as  the  Devils  are,  to  be  left  as  utterly 
 hopelefs  or  reniedilefs  :  nor  that  they  were  upon  no  other 
 terms  tor  falvation,  than  man  in  innocency  was  under  i  which 
 was  [  Obey  Perfedl)  and  live  \  or  if  thou  /m,  thou  jhttlt  die  ] : 
 For  this  had  been  to  leave  them  as  hopdefs  as  the  Devils, 
 when  once  they  had  tinned. 
 
 3.  And  think  not  that  Chrilt  can  fhew  no  mercy,  nor 
 do  any  thing  towards  the  falvation  of  a  ("inner,  before  he  is 
 )qmvpn  bimfelf  to  the  (inner,  efpecially  before  he  is  known  as 
 an  incarnate  Mediator^  or  one  that  is  to  be  incarnate.  He 
 ftruek  down  P  <<?</,  and  fpike  to  him  from  Heaven  ,  before 
 Paul  knew  him:  He  fait  Philip  to  the  Eunuch,  before  he 
 knew  him,  and  Peter  to  Cornelius,  and  fendeth  theGofpel 
 to  Heathen  Nations,  before  th.y  know  him.  If  the  Apoftles 
 themfelves,  even  after  that  they  had  lived  long  with  Chrifr, 
 and  heard  his  preaching,  and  fcen  his  Miracles,  yea  and 
 preached  and  wrought  Miracles  themfelves,  did  not  yet  un- 
 derhand that  he  muft  (lifter,  and  die,  and  rife  again,  and  fend 
 down  the  Spirit,  &c.  you  may  conjecture  by  this  what  the 
 common  Faith  of  thofe  before  Chrifts  coming  was,  who  were 
 faved. 
 
 4.  Think  not  therefore  that  Chrift  hath  no  way  or  de- 
 gree of  effectual  Teaching,  but  by  the  exprefs  doctrine  of 
 his  Incarnation  .  Death  and  Refurredfcion ,  which  is  now 
 THE   GOSPEL. 
 
 5.  And  think  not  that  all  the  mercies  which  Pagan  Na- 
 
 tions 
 
.co  The  Inirinfecal  Difficulties  in 
 
 tions  have  from  God,  are  no  acts  of  Grace,  nor  have  any 
 tendency  to  their  converfion  and  falvation.  Doubtlcfs,  it  is 
 the  fame  Redeemer,  even  the  eternal  Wisdom  and  Word  of 
 God,  who  before  his  Incarnation  gave  greater  mercy  to  the 
 R  r  ;  nH  ut  las  7em->  an^^er  t0  the  Gentiles :  He  doth  by  thefe  mercies 
 Honcft  tS  -  oblige  or  lead  men  to  RepafidHce  and  Gratitude,  and  reveal 
 
 manda  fed  numine.  God  as  mercifull  and  ready  to  forgive  all  capable  finders : 
 ls  even  under  the  Law,  Exod  34.  he  revealed  himfclfful- 
 \?a\u!$e6U  ^er  t0  mfa*  L^Lor^>  the  Lord  God,  mercifuU  andgra- 
 j/£> ibo^  Cbnjl  cim,  lopg-frffcrtog  and  abundant  in  goodness  and  truth  , 
 cmc  but  lately  to  teach  kgefing  mercy  for  thoufands,  forgiving  mqv.ity  ,  tranfcrefton 
 it  Hi  ba:er.  and  fin,  &c. ~]  though  he  mil  by  no  means  ("no  not  by  ChriftJ 
 
 clear  the  guilty,  that  is,  either  fay  to  the  wicked,  thou  arc 
 ),\{\,  or  pardon  any  uncapable  fubj:&.  Doubclefs,  mercy 
 bindeth  Heathens  to  know  God  as  merciful!,  and  to  love  him, 
 and  to  improve  that  mercy  to  their  attainment  of  more,  and 
 to  feek  after  further  knowledge,  and  to  be  better  than  fhey 
 are ;  and  they  arc  (et  under  a  certain  courfe  of  Means,  and 
 appointed  Duty,  in  order  to  their  recovery  and  falvation  : 
 Elfe  it  might  be  (aid,  that  they  have  nothing  to  do  for  their 
 own  recovery,  and  confequently  fin  not  by  omitting  it.  By 
 all  this  you  may  perceive,  that  Chrift  did  much  by  Mercies 
 and  leaching  before  his  Incarnation ,  and  imce  for  all  the 
 World,  which  hath  a  tendency  to  their  converfion,  recovery 
 and  falvation. 
 
 Obj.  XI.  'the  conception  of  a.  Virgin,  without  man,  is  im- 
 probable \  and  muft  all  defend  upon  the  credit  of  her  own  word: 
 And  the  meannefs  of  his  Parentage ,  breeding  and  condition, 
 doth  more  increafe  the  difficulty. 
 
 Anfw.  1.  It  was  meet  that  the  birth  of  Chrift  mould  begit. 
 in  a  Miracle,  when  his  life  was  to  be  fpent  and  finished  ir 
 Miracles.    2.  It  is  no  more  than  was  promiied  before  by  the 
 Prophet,  If  a.  7.  14.  A  Virgin  fcaU  conceive  and  bear  a  Son, 
 &c.  And  why  mould  the  fulfilling  of  a  Prophefie  by  mirade 
 be  incredible?    3.  It  is  neither  above  nor  agawft  the  Power, 
 Wifdom  or  Love  of  God,  and  therefore  it  mould  not  feem  in- 
 credible.   There  is  no  contradiction  or  impoflibility  in  if, 
 nor  any  thing  contrary  to  Senfi  or  Reafon.    Reafon  faith  in- 
 deed, that  it  is  above  the  power  of  man,  and  above  the  com- 
 mon courfe  of  Nature,  but  not  that  it  is  above  the  Power 
 
 of 
 
the  Chrijiidtt  F fifth,  rcfolvt'd.  40 1 
 
 of  the  GoJ  of  Nature:  1  harder  for  G,k\  to  cauft 
 
 a   Virgin  to  c  by  the  Holy  Ghoit,  than  to  make  the 
 
 me  kinde,  01  any  other  kinde  ).of  nothing? 
 4.  It  was  meet  that  he  who  was  to  be  a  Sacrifice  for  (in,  and 
 a  n  I  pattern  of  perfect  righteoufnefi,  and  a  Me* 
 
 <Ji. tor  bel  iOd  and  Man,  lhould  not  be  an  ordinary 
 
 ,  nor  be  himfclf  defikd  with  Origi  ral  or 
 ore  that  he  lhould  be  in  a  p.ailitrfinfe 
 5.  And  this  doth  not  depend  only  on  t1  ic 
 gin-mothers  wotd\  bat  on  the  multitude  of 
 a  hereby  God  himfclf  confirmed  the  truth  ot  it. 
 A...    s  for  the  Metmtefs  of  his  Perfbn  and  Condition, 
 1.  It  was  a  nccdtull  part  of  the  humiliation  which  he  was 
 tor  oui  OnS-to  undergo  i  that  he  mould  take  upon  binr  the 
 formoj  <*  ServMHty  andvuikg  hiwfrff  of no  refutation,  Phil. 2. 
 7,  S,  9,     2.  It  was  a  fu  it  able  teftimony  againli  the  frid$^  c*r~ 
 .d  prorldly-ntwdcdjicfs  o{  deluded  men,  who  ovcr- 
 .   and  pleafure  and  riches  ot  the  World  : 
 And  a  (uitable  means  to  teach  men  to  ji  dge  of  things  aright, 
 and  value  e?ery  thing  truely  as  it  is.     The  contrary  where- 
 of is  I  all  the  fin  and  mileryofthe  World.    He 
 that  wis  to  cure  men  o( the  Love  of  the  World  ,  and  all  its 
 rkhes,dignities  md  pleafure,  &  he  that  was  to  fave  them  from 
 tl  is.  by  the  Office  ot  a  Savi  mr,  could  not  have  taken  a  more 
 effectual  way,  than  to  teach  them  by  h:s  own  example,  and 
 I  in  the  fetled  contempt  of  all  thefe  vanities, 
 and  preferring  the  true  and  durable  felicity.  3.  Look  inwardly 
 is  God-head,  and  (piritual   perfections:  Look  1  pward 
 5  pre(ent  ftate  ot  Glory,  who  hath  now  all  pow^r  given 
 into  his  hands,  and  is  made  Head  over  all  things  to  the 
 Church,  Eph.  1.  22.    Lock  forward  to  the  day  of  his  g:o- 
 lious  appearing,  when  he  (hall  come  w:th  all  hisCeleftid 
 ge  the  World  :     And  then  you  will  fee  the 
 nity  and  excellency  of  Chrih.     It  you  preferre  not  (pir- 
 taal  and  heavenly  dignities  your  ftlvts,  you  are  uncapable 
 ot"  them,  2nd  cannot  be  laved  :  But  if  you  do,  you  may  fee 
 the  excellencies  of  Chrilt.     He  that  kuoweth  how  vain  a 
 bubble  the  honour  of  man  and  the  glory  of  this  world  is, 
 ndt  be  offended  at  the  King  of  Saints-  bccaufl  his  King- 
 is  not  of  this  World  ;  And  lie  that  kuoweth  any  thing 
 F  f  f  ot 
 
4^2  The  Intrwfecal  Difficulties  in 
 
 of  the  difference  between  God  and  the  Creature  ,  Heaven 
 and  Earth,  will  not  dtfpife  the  Eternal  Jehovah,bec2ii\fe  he 
 weareth  not  a  filken  Coat,  and  dwelleth  not  in  the  guildcd 
 palaces  of  a  Prince  :  It'  Earthly  Glory  had  been  the  higheft, 
 it  had  been  the  glory  of  Chnft  :  And  if  he  had  come  to  make 
 us  happy  by  the  rich  mans  way,  LuJ{.  16.  To  be  cloathed  in 
 Turpk  and  Silk^,  and  faring  furr.puovfly  every  day ,  then 
 would  he  have  led  us  this  way  by  his  example.  But  when 
 it  is  the  work  of  a  Saviour  to  fave  us  front  the  flejh,  and 
 from  this  prefent  evil  World,  the  Means  mud  be  fluted  to 
 the  end. 
 
 Ol).  XII.  But  it  is  a  very  hard  thing  to  believe  that  perfon 
 to  he  God  Incarnate,  and  the  Saviour  of  the  World,  who  Offer- 
 ed onaCrofs,  as  a  Blajphenier  and  a  T'raytor  that  ufurped  the 
 litis  of  a  King. 
 
 An  fa?.  TheCroisofChrift  hath  ever  been  the  ftamb'ing- 
 block  of  the  proud  and  worldly  fort  of  men.  But  it  is  the 
 confidence  and  confolation  of  true  Believers.  For  i.  It  was 
 not  for  his  own  fins  but  for  ours  that  he  futfered  :  Even  lo 
 was  it  prophelied  of  him,  If  a.  $3.4.  Surely,  he  hath  born  our 
 Leg.  lvon  camotenf.  griefs,  and  carryed  our  for  roves  ;  yet  did  we  efieem  himflricken 
 de  rebus  Ecclefiaft.    r  God       d  a^ed  .  ^nt  he  was  wounded  (or  our  trankrefft- 
 
 eau.     Quare      Dcus    J  ?  ,      -r  J  r  ....  i     J  i    nr  S r 
 
 natus  &  pafi'js-  eft  ?  ons '  r'e  was  brutjed  for  our  iniquities,  the  chajtifement  of  our 
 Bib!*  Pat.lo.  \o.pag.  peace  was  upon  him ^  and  with  his  firipes  we  are  healed  :  All 
 809,  810.  Eiiam  we  like  Sheep  have  gone  aftray,  we  have  every  one  turned  to 
 Rape/.  Timknf.  U.  3.  ^u  own  way,  and  the  Lord  hath  laid  on  him  the  iniquity  of  us 
 f4D^e%0ifd'folec  *V-  And  ]t  IS  imPu^  ingratitude  to  make  thofe  his  fof- 
 quiri,  Cur  Deus  ferings  the  occafion  of  our  unbelief,  which  we  were  the 
 lapfum  hominiseve*  caufes  of  our  felves  •,  and  to  be  alhamed  of  that  Crofs  which 
 nire  perrmfent,   pro  we  jaj^  Up0n  hjm  by  our  fins#     jt  js  not  worth  tne  ]abour 
 
 Sceffaria'fuit°?  pif!  t0  an^w€r  tne  Anders  of  his  accufers,'  about  his  ufurpati on 
 2^7.  Pythagoras  fa-  of  a  Kingdom,  when  they  believed  it  not  themfdves:  He 
 miiis  fufpici©ne  ^  do-  was  above  a  worldly  Kingdom.     And  it  could  benoblaf- 
 
 minationis  injufta  vi-  phemy  for  him  to  fay  that  he  was  the  Son  of  God,  when  he 
 vus    concremacus   in  J     ,  r    ,•  n  1  •    1     1  •  .. 
 
 fano  eft  :    Nunquid  had  fo  h,11y  Provcd  1C  bY  hlS  works- 
 ea  cpx  docuic ,  vim 
 
 propriam  perdidcrunt5  quia  non  Spirlturn  {pome,  fed  crudclitate  appetitiw  effiidit :  fimili- 
 ter  Socrates  civkatis  fuae  judicio  damnatus,  &c.  AqniliuSy  Trtbaaius,  Kfghlus,  acerbifftnarum 
 monium  experti  fum  formas :  nunquid  idchco  poft  v/cam  judicati  Tunc  turpes  ?  Nemo  un- 
 quam  innocens  male  imeremptus  infamis  eft  ;  nee  turpitudinis  alicujus  commaculatur  n©ta, 
 ^ui  non  fuo  memo,  pcenas  graves;fcd  cruciatoris  pcrpetitur  faevitateao.  Arnob.edv.GentJi.i .p.7 . 
 
 2.  His 
 
the  ChriJlianFaith)  refohed.  403 
 
 2.  His  fufTcring  as  a  reputed  Malefadtor  on  a  Crofs,  was 
 a  principil  part  of  the  merit  of  his  Patience  :  Foi  m  u 
 man  can  bear  the  corforal  pain,  who  cannot  iofar  deny  Ins 
 honour,  as  to  bear  the  imputation  of  a  Crime:  Foi  thcinno- 
 cent  Son  oi  God,  that  was  never  convidi  of  Gn,  to  furkr 
 under  the  name  of  a  Blajphemer  and  a  Iraytor,  was  greater 
 GQiidefcention,  than  to  have  furte red  under  the  name  of  an 
 innocent  p».rlun. 
 
 j.  And  in  all  this  it  was  needfull  that  the  Saviour  of 
 Maakindej  mould  not  only  be  a  Sacrifice  and  Ranfom  for 
 0  u  fitful]  Souls,  butalfo  fliould  heal  us  of  the  over-love  of 
 Lie,  and  Honour  by  his  Example.  Had  not  his  feji-denyal 
 and  patience  extended  to  thelofs  of  all  things  in  this  World, 
 both  life  it  fclf,  and  the  reputation  of  his  righteoufnefs,  it 
 had  not  been  a  perfedt  example  of  felf-denyal  and  patience 
 unto  us.  And  then  it  had  been  unmeet  for  fo  great  a  work, 
 as  the  cure  of  our  Pride  and  love  of  Life.  Had  Chrilt  come 
 to  deliver  the  Jews  from  Captivity,  or  to  make  his  Follow- 
 ers great  on  Earth,  as  Mahomet  did,  he  would  have  fuited 
 the  Means  to  iuch  an  End  :  But  when  he  came  to  fave  men 
 tromf  ride,  and /<r/f-/©vr,  and  the  efteem  of  this  World,  and 
 to  bring  them  to  Patience,  and  full  obedience  to  the  will  or. 
 Got],  and  to  place  all  their  happintfs  in  another  life,  true 
 Keafon  telleth  us  that  there  was  no  example  fo  fit  for  this 
 end,  as  Patient  fubmiilion  to  the  greatelt  futfenngs.  The 
 Crofs  ofChrjft  then  (hall  be  our  glory,  and  not  our  (turn- 
 bling-block  or  fhame.  Let  the  Children  of  the  Devil  boaft, 
 that  they  arc  able  to  do  hurt,  and  to  trample  upon  others : 
 The  D.fcipks  of  Chnft  will  rather  boaft,  that  they  can  pa- 
 tient iy  endure  to  be  abufed,  as  knowing  that  their  Pride  and 
 Love  of  the  World,  is  the  enemy  which  they  are  mod  con- 
 cerned in  conquering. 
 
 Obj.  XIII.  It  was  but  a  ferv  wean  unlearned  persons  who 
 believed  in  km  at  the  fir  ft :  And  it  U  not  paft  a  fixth  fart  of 
 the  World,  that  yet  belieietb  inbim  :  Andof  thefe,  few  do  ft 
 yidiQiovfly  and  frsm  their  hearts,  but  becaufe  tb-eir  Kings  er  Pa- 
 vents,  or  Countrey  are  of  that  Religion. 
 
 Anfrv.  1.  As  to  the  Number  I  have  anfwercd  it  before. 
 It  is  no  great  mmUr  comparatively  that  are  Kings,  or  Lords, 
 or  Learned  men,  and  truly  judicious  and  wifc  :  will  you 
 
 Fff  2  there- 
 
aqa  The  Jntrhfeeal  Difficulties  in 
 
 therefore  fet  light  by  any  of  theft  ?  Things  excellent  are  fd- 
 
 dom  common.    The  Earth  hath  more  Stones  than  Gold  or 
 
 Bow   &Uantly  have  pearjs>    jjj  thofe  believed  in  Chrilt  who  heard  his  word, 
 
 yZft*"**tMun  and  faw  his  works>  and  had  Wlf^ confl  jerare? honeft  hearts> 
 
 vim  the  Pynhoni-  to  receive  the  fufficient  evidence  of  truth.  The  greater  p;rt 
 ins  and  Arcefilas  his  are  every  where  ignorant,  rafh,  injudicious,  difhoiKlt,  and 
 new       Audemeuck}  carryed  away  with  prejudice,  fancy,  cuftom,  error  and  car- 
 
 \hal  Mb/  Vn'Z  lial  intcrdh     If  a11  mcn  have  mcanS  in  its  0Wn  kmd  fi»ffi&« 
 
 known  \  'and  the  om  to  bring  them  to  brieve,  to  underftand  fo  much  as  God  irn- 
 
 fort  of  them  fay  that  mediately  requireth  of  them,  it  is  their  fault  who  after  this 
 
 they  fyiow  not   that  are  ignorant  and  unbelieving-,  and  if  it  prove  their  miftiy, 
 
 wXaheflhe\n^)  let  them  thank  themfdves-  Bat  Y*  Chnft  WiI1  n^  ^ave 
 That  they  know  that  the  fucceTs  of  his  undertaking  fo  far  to  the  will  of  man,  as 
 they  \now  not  that  to  be  uncertain  of  his  expected  fruits:  He  hath  hischof  n 
 much  they  have  net  on  s  throughout  the  World,  and  will  bring  them  erTtftjally 
 
 C'c'ro  Varned^  t0  Faith  31ld  Holincfs>  t0  GraCe  and  Glory>  though  all  the 
 mucTto  doX  4sZ  Powers  of  Hell  do  rage  againlUt :  In  them  is  his  delight, 
 know.-  and  them  he  will  conform  to  his  Fathers  will,  and  reltorc 
 
 Quicqiii  nil  verum  them,  to  his  Image,  and  fit  them  to  love  and  ferve  him  here, 
 flatuens  Acadcmia  and  enjoy  him  for  ever  :  And  though  they  are  not  the  greater 
 duP).c*  r   number,  they  (hall  be  the  evcrlafting  demonftration  of  his 
 
 S  ;faPh»«S  Wlfd°m5  L0VC'  and   H°lmefS  :    And  Whe"  y°U  feC  aI1  the 
 Cleandies -        worlds  of  more  blelTed  Inhabitants ,  you  will  fee  that  the 
 
 lApol.Sidonius  cam.  Damned  were  the  fmaller  number,  and  the  BlelTed  in  all 
 
 2.  p.  123;  probability  many  millions  to  one:    If  the  Devil  have  the 
 
 greater  number  in  this  World,  God  will  have  the  greater 
 
 number  in  the  reft. 
 
 2.  It  was  the  wife  deilgn  of  Jefus  Chrilt,  that  few  in 
 
 compirifon  fhould  be  converted  by  hisperfonal  converfe  or 
 
 teaching,  and  thoufands  might  be  fuddenly  converted  upon 
 
 his  Afcenfion,  and  the  coming  down  of  the  Holy  Ghoft  : 
 
 Both  becaufe  his  Refurredtion  and  Afcenfion  were  part  of 
 
 the  Articles  to  be  believed,  and  were  the  chiefeft  of  all  his 
 
 Miracles  which  did  convert  men :   And  therefore  he  would 
 
 Rife  from  the  dead  before  the  multitude  fhould  be  called  ; 
 
 And  becaufe  the  Spirit  as  it  was  his  extraordinary  Witnefs 
 
 and  Advocate  on  Earth,  was  to  be  given  by  him  after  he 
 
 afcended  into  glory  j   And  he  would  have  the  World  fee, 
 
 that  the  Converfion  of  men  to  Faith  and  Sandtity,  was  not 
 
 the  eflecj  of  any  politick  Confederacy  between  him  and 
 
 them, 
 
/ 1  c  Chtijiian  Faith,  rcfok  i  4  °  5 
 
 them,  but  the  cfTcT:  of  Gods  Power,  Light  and  Love:  fo 
 that  it  fliould  bca  great  confirmation  to  our  Faith  toconli- 
 
 bclievecfty  the  wonderful)  tctti- 
 .1  work  of  the  Holy  Ghoft,  upon  the  Difcip 
 when  Chiiit  had  be\n  crucified  in  deipight,  who  yet  be- 
 lieved !■«  I  but  were  hisCrucihcrs  :  It  was  not  lb  hard 
 nor  honourable  an  aft  to  believe  in  hinrii  when  he  went 
 about  working  Mnv.cles,  and  feemed  in  a  poflibility  to  rc- 
 thcir  temporal  Kingdom,  as  to  b.licve  in  him  after  he 
 had  be^n  crucified  among  Malefactors.  He  therefore  that 
 could  after  this  by  the  Spirit  and  Miracles,  bring  fo  many 
 thoufands  to  believe,  did  ftiew  that  he  was  alive  himfelf  and 
 in  full  power. 
 
 3.  And  ttat  the  Apoftles  were  mean  unlearned  men,  is  a 
 £reat  confirmation  to  our  Faith.  For  now  it  is  apparent 
 that  they  had  their  abilities,  wifdom  and  fucceflcs  from  the 
 Spirit  and  Power  of  G.xl  :  But  if  they  had  b.eu  Philofo- 
 5  or  cunning  men,  it  might  have  been  more  fufpechd 
 to  be  a  laid  contrivance  between  Chriit  and  them.  Indeed  for 
 all  his  Miracles,  they  b.gan  to  be  in  doubt  of  him  them- 
 felves,  when  he  was  dead  and  buryed,  till  they  Qw  h:m  rifen 
 again,and  had  the  Spirit  came  upon  them,and  this  lad  unde- 
 nyable  evidence,  and  this  heavenly  infuperable  Call  and  Con- 
 vidfion  was  it,  which  miraculoufly  f.tled  them  in  the  Faith. 
 
 ■  4.  And  that  Saviour,  who  came  not  to  make  us  World-  '  Quid  nobis  eft  in- 
 lings,  but  to  lave  us  from  .this  prefent  evil  World,  and  to  ^ftigire  ea  owx 
 cure  ourefteem  and  love  of  worldly  things,  did  think  it  J^^.  ££J2b 
 teft  both  to  appear  in  the  form' of  a  poor  man  himfelf,  darimcmu.ti  'eft  *1- 
 and  to  choofe  Diiciples  ot  the  like  condition,  and  not  to  lum?  Rciruttite  h.*c 
 choofe  the  worldly  wife,  and  great,  and  honourable,  to  be  Deo,  atqj  ipfum  fare 
 thefiilt  attefters  of  his  miracles,  or  preachers  of  his  Gofpel.  ^^^fit  >  ^ 
 Though  he  had  fome  that  were  of  place  and  quality  in  the  buerit  cflc  aut  non 
 World,  (as  Nicodemw^Jofeph,  Cornelw^Sngins  TavlKS^&cc.)  cflV,  Vcftris  noneft 
 yet  his  Power  needed  not  fuch  Inihuments  :  As  he  would  rationibus  libcrum 
 not  teach  us  to  magnifie  worldly  Pomp,  nor  value  things  »™plicare vostalibui, 
 
 ,  1  u      1  1     1    1    j  ?i    &  ca<«    rcmotas   in- 
 
 by  outward  appearance,  as  the  deluded  dreaming  world  utii;ccr   curarc  res; 
 
 Vcftra  in  anciplu 
 fira  eft  falus  animarum  veftrarum  5  &  nifi  vos  applicacls  Dei  Princlpis  nocioni,  a  corporali- 
 bus  vinculis  exolacos,  expcftjK  Koh  facva  >  non  repeminam  afferens  excin&ioncn-:  5  fcj  peruafru;* 
 temporis  cruciabilisNpoenac  acerbitsuc  confuuiens   Arn$b.  $dvk  Gem*  U  2. 
 
 Fff3  doth 
 
406  The  Intrinfecal  Difficulties  in 
 
 doth,  Co  he  would  fhew  us,  that  he  needcth  not  Kings  nor 
 Philofophers,  by  worldly  power  or  wifdom  to  fct  up  his 
 Kingdom.  He  giveth  power,  but  he  receiveth  none:  He 
 fateth  up  Kings,  and  by  him  they  reign  •,  but  they  let  not 
 up  him  ,  nor  doth  he  reign  by  any  of  them  :  Nor  will  he 
 be  beholden  to  great  men,  or  learned  men  for  their  help, 
 to  promote  his  caufe  and  intereftin  the  World.  Thelarge- 
 nefs  of  Ins  mercy  indeed  extendeth  to  Kings ,  and  all  in 
 Authority,  as  well  as  to  the  poor,  and  if  they  will  not  reject 
 it,  nor  break  his  bonds,  bat  kifs  the  Son,  before  his  wrath 
 break  forth  a  gain  it  them  ,  they  may  be  faved  as  well  as 
 others:  (  Pfal.2.  i,  2,  9,  10.  1  Tint.  2. 1,  2.)  But  he  will 
 not  «fe  them  in  the  tirit  fetting  up  of  his  Church  in  tbe 
 World,  left  men  mould  think  ,  that  it  was  fet  up  by  the 
 Learning,  Policy  or  Power  of  man  :  iCor.  1.  26,  27/28, 
 29.  and  2.5,6,7,10,13.  &  13.  19,  efr\  And  therefore 
 he  would  not  be  voted  one  of  the  Gods  by  Tyber'w ,  or 
 Adrians  Senate,  nor  accept  of  the  worihip  of  Alexander  Se- 
 v-.rus,  who  in  his  Lararium  worfhipped  him  as  one  of  his 
 Demi-gods  5  nor  receive  any  fuch  beggarly  Deity  from  man  ^ 
 but  when  Conjranthie  acknowledged  him  as  God  indeed,  he 
 accepted  his  acknowledgement.  Thofe  unlearned  men  whom 
 he  ufed  were  made  wifer  in  an  hoar  by  the  Holy  Ghoft, 
 than  all  the  Philofophers  in  the  Wrorld :  And  thofe  mean 
 contemned  perfons  overcame  the  Learning  and  Power  of 
 the  World,  and  not  by  Arms  as  Mahomet,  but  againft  Arms 
 and  Arguments,  wit  and  rage,  by  the  Sprit  alone  they  fub- 
 dued  thegreateft  powers  to  their  Lord. 
 
 Obj.  XIV.  But  it  doth  fapere  feenam,  found  like  a  Poetical 
 fidion,  that  God  (hould  fatirfe  his  own  Juftice,  and  Cbriji 
 jhould  die  infteadofour  being  damned,  and  th is  to  affeafe  the 
 wrath  of  God,  as  if  God  were  angry,  and  delighted  in  the  blood 
 or  fuffer'nrgs  of  the  innocent. 
 
 Anfve.  Ignorance  is  the  great  caufe  of  unbelief.  This  ob- 
 jection cometh  from  many  errours,  and  falfe  conceits  about 
 Lege  prctiofiffimura  the  things  of  which  it  fpeaktth.  1.  If  the  word  £  Sat  is  fa- 
 Gromlib.de  facif- ^  ]  0r£nd  you,  ufe  only  tta  Sciipture- words,  that  Cbrill 
 noveemm  fiTTohln"  w*s  a/*tT'M  an  Atonement,  a  Frcptutmi  a  Price,  Sec. 
 Juaium  &  Efifenium  And  it  this  be  incredible,  how  came  it  to  pats  that  facrificing 
 de  fatUf,  was  the  cuftom  of  all  the  world  ?    Doth  not  this  objection 
 
 as 
 
Chrijhdn  Faith,  rtfohccl. 
 
 is  much  mi             inftthis?  w             wgry?  <itJecre4eeR 
 
 ghtcd  in  rhc  bloud  and  (i  adptliter  ap.d 
 
 i  mull  thcfe  either fatisfi* him,  i            tfc  XTinSS"   humTm 
 
 wrath?   Wlnt  think  you  (hould  be  the  cauft,  that  ia  -i  Rencrii  ohlata^an* 
 
 nlyufedin  all  ages  through  all  the  <^t  ficar>   pecrara  «- 
 
 earth,  ifit  favoured  but  of  poetical  fiction  ?  f*c>  *<**  comnKn* 
 
 2.  God  hath  no  fuch  thing  as  a  pafliorr  of  anger  to  heap-  tllJ^l^  -f  ^? 
 
 i  11    i  i     i       i         i      i  i       i         /-    r  r      lacciJos  eft,  nuia  p,_ 
 
 ptaLd,  n<  r  is  he  at  all  delighted  m  the  bloud  or  luifenngs  or  liui  be.  fecundnm 
 the  worft,  much  left  of  the  innocent,  nor  doth  he  fell  his  M  quod  a\ualis  eft 
 mercy  for  bloud,  nor  is  h\$  fatisfa&ion  any  reparation  of  any  Fain>  r,on  *am  pre- 
 
 lofsof  his,  which  he  rcaivtth  from  another.      But,  i.  Do  Tnx^^^C' 
 you  underftand  what  Govtntrvent  is  }    and  what  Vnine  Go-  pfceius  hic^in'dlieen- 
 vtMPteul  is  ?    and  what  is  the  end  ot  it?  even  the  plcafing  of  duscft,  qucm  Ponti- 
 the  will  of  God  in  the  demonrtrations  of  his  own  perfect.-  fucm    AFcfl«lu^  d- 
 ons  :    ifyoudo,you  will  know,  that  it  was  neceilary  that  Sat^rir,,,€ "^ 
 cPs  penal  Laws  (hould  not  be  broken  by  a  rebel  world,  &c.  cta^arT^Mm- 
 without  being  executed  on  them  according  to  their  true  in-  «*>*«  4c  il.v.n '~dnim* 
 tent  and  meaning,  or  without  fuch  an  equivalent  demon-  e9a^'F^JLLj  c  3, 
 ftration  of  his  Jultice,  as  might  vindicate  the  Lawand  Law- 
 giver from  contempt,  and  the  imputation  of  ignorance  or 
 levity,  and  might  attain  the  ends  of  Government  as  mndi,  as 
 if  all  Tinners  had  (urfered  thcmitlves :    And  this  is  it  that  we 
 mean  by  a  Sacrifice ,  Ran  font,  or  S at  is  f pawn.     Shall  God  be  a 
 Governour  and  have  no  Laws  ?    or  (hall  he  have  Laws  that 
 have  no  penalties?   or  fhallhc  fee  up  a  lying  fcar-ct   w  to 
 frighten  tinners  by  deceit  ?  and  have  Laws  which  arc  n 
 meant  for  execution?  Are  ahy  of  thcfe  becoming  God  ? 
 he  let  the  Devi!  go  for  true,  who  told  Eve  at  firft, 
 fall  not  die  ?  and  let  the  world  fin  on  with  boldnefs,  and 
 laugh  at  his  Laws,  and  fry,  God  did  but  frighten  us  with  a 
 tew  words,  which  he  never  intended  to  fulfill  ?    or  thould 
 God  have  damned  all  the  world  according  to  their  ckfert  > 
 If  none  of  all  this  be  credible  to  you,  then  certainly  nothing 
 (houid  be  more  credible,  than  that  hiswifdom  hath  found 
 out  fome  way,  to  exercife  pardoning  Caving  mercy,  without 
 any  injury  to  his  governing  juiuce  and  truth,  and  without 
 expofing  his  Laws  and  hunfelf  to  the  contempt  of  Tinners, 
 or  emboldening  them  in  their  fins  •,  even  a  way  which  mall 
 vindicate  his  honour,  and  attain  his  ends  of  government,  as 
 wellasifwe  had  been  all  punifhed  with  death  arid  hclh  tod 
 
408  the  Intrinfecal  Difficulties  in 
 
 yet  may  fave  us  with  the  great  advantage  of  honour  to  his 
 mercy  \  and  in  the  fullcft  demonftration  of  that  love  and 
 goodnefs,  which  may  win  our  love.  And  where  will  you 
 find  this  done  but  in  Jefus  Chrift  alone  >  2.  You  muft  di- 
 ftinguifh  between  Anger  and  Juftke  :  when  God  is  (aid  to 
 be angry^  itmeaneth  no  more  but  that  he  is  diff  leafed  with 
 fin  and  turners,  and  executeth  his  governing- juftice  on  them. 
 3.  You  muft  diltinguifh  between  ffferings  in  themfelvcs con- 
 tidered,  and  as  in  their  figmfication  and  effects:  God  loved 
 not  any  mans  pain  and  differing  and  death,  as  in  it  (elf  con- 
 fidered,  and  as  evil  to  us :  (  no  not  of  a  facrificed  beaft  ) 
 but  he  loveththe  demonitration  of  his  truth,  and  juftice,  and 
 holineis,  and  the  vindication  of  his  Laws  from  the  contempt 
 oHlnners  and  the  other  good  ends  attained  by  this  means  : 
 and  fo  as  a  means  adapted  to  fuch  ends  he  loveththe  puniih- 
 ment  of  fin. 
 
 Objedr.  XV.  It  is  a  fufpicious  fign  that  he  feeketh  but  tuft 
 pf  his  name,  and  get  difciples,  that  be  maketh  it  fa  neceffaryto 
 fahation  to  believe  in  him.,  and  not  only  to  repent  and  turn  to 
 CGd. 
 
 Anfiv.  He  maketh  not  helizving  in  him  ncceffary,  fub  ra- 
 tion? finises  our  holineis  and  love  to  God  is-,  but  only  ftb 
 ratione  medii^  as  a  means  to  make  us  holy,  and  work  us  up 
 tos  the  love  of  God.  He  proclaimeth  himfelf  to  be  the 
 Way,  the  "truth,  and  the  Life,  by  whom  it  is  that  we  muft 
 come  to  the  Father  ',  and  that  he  will  five  to  the  uttcrmofi  all 
 that  come  to  God  by  him,  Heb.  7.  25.  Joh.  14. 6.  So  that  he 
 commandeth  Faith  but  as  the  bellows  of  Love,  to  kindle  in 
 us  the  heavenly  flames.  And  I  pray  you,  how  mould  he  do 
 this  otherwife  ?  Can  we  learn  of  him,  if  we  take  him  for  a 
 deceiver  ?  Will  we  follow  his  example,  if  we  believe  him  not 
 to  be  our  pattern  ?  Will  we  obey  him,  if  we  believe  not  that 
 he  is  our  Lord  }  Will  we  be  comforted  by  his  gracious  pro- 
 mises and  covenant,  and  come  to  God  with  ever  the  more 
 boldneis  and  hope  of  mercy,  if  we  believe  not  in  his  Sacri- 
 fice and  Merits?  Shall  we  be  comforted  at  death  in  hop-  that 
 he  will  juftifie  us,  and  receive  our  fouls,  if  we  believe  not  that 
 heliveth,  and  will  judge  the  world,  and  is  the  Lord  of  life 
 and  glory  }  Will  you  learn  of  Plato  or  Ariftotle,  if  you  believe 
 not  that  they  are  rit  to  be  your  Teachers  ?  Or  will  you  take 
 
 Phyfick 
 
the  Chrijiicto  Faith 0  refolved.  409 
 
 PHWickofany  PiiyGciaii  whom  you  trufl  not,  bin  take  him 
 }  Or  will  yon  £0  in  the  Veflcl  with  a  Pilot,  or 
 
 m  the  Aimy  unci  r  a  Opt  un,  whom  you  cannot  trufl  ? 
 ro Believe m  Cbriji^  which  is  made  (b  ncceffary  to  our  julti-' 
 lOn  and  falvauon,  is  not  a  dead  opinion,  nor  the  joyning 
 with  a  party  that  cryethup  hisnatne:  But  it  is  to  become 
 ted\  thzt  iSy  to  takfbim  unfeignedly  forourSa- 
 r,  and  give  up  our  fives  to  him  by  refolved  confent  or  co~ 
 •:f,  to  tejaved  by  him  front  fin  and  punijhment,  and  re- 
 .  led  to  God,  and  I  rough:  to  perjed  bolinefs  and  glory.    This 
 is  true  juftifying  and  (aving  faith,     And  it  is  our  own  necef 
 titles  thac  have  made  this  huh  fo  neeeilary  as  a  means  to  our 
 own  falvation.    And  (lull  we  maks  ll  ncctffary  for  our  fives, 
 and  then  quarrtl  with  him  tor  making  it  necejfury  in  hh 
 Cevevant  ? 
 
 Object  XVI.  JfCbrift  n\re  the  Son  of  God,  and  hit  Apoftks 
 infpired  by  tbt  holy  Ghojl,  and  the  Scriptures  nere  God's  Word, 
 the\  rrould  excel  all  other  men  and  writings  in  all  true  rational 
 worth  and  excellency  :  whereas  Ariftutlc  excel'eth  them  in  Lc-  ' 
 giclejuid  Thihf  phy,  and  Cicero  and  Demolihenes  in  Oratory, 
 Seneca  t>:  ingenious  rxprejfions  cf  morality  &c. 
 *  Anfw.  You  may  as  well  argue,  that  Arijhtle  was  no  «  The  puts  and  jlju 
 wiferthan  a  Minftrtl,  becaufe  he  could  not  fiddle  fo  well,  of  mm  may  vary,  whs 
 nor  than  a  Painter,  becaufe  he  could  not  limn  fo  well *,    or  Ct'*-  /**£"**• 
 t  an  a  harlot,  becaufe  he  could  not  drefs  himfelf  fo  neatly.  fa\$z\ty  sof rates'. 
 Means  arc  to  be  efnmatcd  according  to  their  fitnefs  for  their  eiplicac  uc  Plate,  mu 
 ends.   Chnit  himfelf  excelled  all  mankind,  in  all  true  perfe-  p-icar  uc  Arijlettltii 
 dtionsi  and  yet  it  became  him  not  to  exercifeall  mens  arts'  uc  ^Ww**  Wandi- 
 to  (hew  that  lie excelleth  them.  He  came  not  into  the  world  iwfcjtur     Vernac  u 
 to  teach  men  Architecture,  Navigation,    Medicine,  Altro-  Honenfiu),  uc  ectbe, 
 nomv,  Grammar,  Muiick,  Logick,  Rhetorick,  &e. and  there-  g«f,incicac uc  0wr#, 
 fore  (hewed  not  his  skill  in  thefe.     The  world  had  fufficicnt  ?<****  ut  **£* 
 
 11  1  (        1     r  •     vt  t  r  r  iimulac  vx  Cr.i  us,dii- 
 
 helpsand  means  tor  thele  in  Nature.  It  was  to  lave  men  from  fimuiat  uc  ra'ar,  ft  a- 
 
 dec  i:c  Cat*,  difluadec 
 viAppius,  perfuaiec  uc  Tullius :  inftrujc  uc  Hler  animus ,  deftruie  uc  Laftantius,  aftiuic  uc  Au~ 
 gkft'm*!*  attollitur  c  Hj/.tnHJjfummittitv.r  uc  Joannes,  uc  Mafil'uu  corripir,  'uc  Gregorius  confo- 
 ]atur,«t  Qnfius  afttuic,  uc  7^#i«nsftringicur,  uc  Eufb  us  nanar,  uc  Eucbeus  foilicicat,  uc  Pin- 
 linns  provocac,  uc  ~Ambrojius  perfererar.    aktonius  Ep  Mmme,  t.  pop  L  dc 
 
 Even  at  your  Heaiben  Authors  had  their  fcvcral  ftj'es,  fo  h  d  the  Sacred  Writers.    Qua  ft  if  pus 
 brev'-cate  pia,  cr,quo  pondere  Vine,  Qjnogen  o  Tlautui,  quo  rlumine  QmutiltaMUS. 
 
 Qua  potripa Tacitus nunquam  fine  laude  \<x\uci\&\\i.Apo!»Sidoii;mCa>m  2.A*ttuar.Bib.P;tr.p  12$. 
 
 Ggg  fi* 
 
<  IO  ihe  Intrinfccal  Difficulties  in 
 
 Nihil  fide  hoftra  "mi  fin  andheV^  and  bring  them  to  pardon,  holinefs  and  heaven, 
 quiusfinfcipotfct,fiin  that  Chrift  was  incarnate,  and  that  the  Apoftles  were  in- 
 trudes tantum,  &  fpired,  and  the  Scriptures  written:  and  to  be  fitted  to  thefe 
 dicendi   tacultatc    &    r   .     /     ,  .  r  ,  «    j  i  1  •       l 
 
 Loeicis  dcrronftra-  tnds,  is  the  excellency  to  be  expected  in  them:  and  in  this 
 tionibus  excellences  they  excell  all  perfons  and  writings  in  the  world.  As  God 
 cadcrcc  :  popalaris  ^oth  not  fyllogize  or  know  by  our  imperfedt  way  of  ratioci- 
 autem  maltiwdo,  ut  natl0n^  but  yet  knoweth  all  things  better  than  (yllogizersdos 
 ^'ux^mn^bu's1  rebus",  &  Chrxli  hath  a  more  high  and  excellent  kind  of  Logick  and 
 cuxhic  in  pretioha-  Oratoty,  and  a  more  apt  and  fpiritual  and  powerful  ftyle, 
 bentur,  atque  a  pie-  than  Ariftotle^  Uewofthenes,  Cicero  or  Seneca.  He  (hewed 
 'rifque  avide  expe-  not  that  ^u  m  w*thodical  healing  which  Hippocrates  and 
 Te  Ufruft7ar«ur^Uac  Gdm  ^^^  :  Eut  he  ^ewed  "W*  and  better  skill,  when 
 Deus  id  quod  altutn  he  ould  heal  wi'h  a  word,  and  ra;fe  the  dead,  and  had  the 
 &  excelfuM  eft,  &  ad  power  of  life  and  death,  fo  did  he  bring  more  convincing  evi- 
 paucos  pcrtingit  ,  dence  than  Ariftotle,  and  perfwaded  more  powerfully  than 
 habcTt-  comra"muod  Vemojlhenes  or  Cicero.  And  though  this  kind  of  formal  Jearn- 
 propinqums  eft',  nee  ing  was  below  him,  and  below  the  i  ifpired  meifengers  of  his 
 vulgicaptum  fuperat,  Gofpel,  yet  his  inferiour  fervaats  ("an  Aquinas^  aScotust  an 
 afpernaietur  &  reji-  Ockgnt,  a  Scaliger^^Kamus^  Gajpndusj  do  match  or  ex- 
 cept. N^ian^  Orat.  cd  fhe  M  Phllofophers,  and  abundance  of  Chriftrans  equa- 
 SedPab5indoais  ho-  lize  or  excel  a  Vemofikenes  or  Cicero^  in  the  truelt  Oratory, 
 minibus    &     nidibiis 
 
 fcripta fum.  Et  idcirco  non  fine facili  audicione  credenda.  Vide  ne  magis forror  haec  caufa  fit  : 
 cur  ilia  fint  nullis  coinqu.nata  mendaciis}  menie  {implies  piodira,  &  ignara  lenociniis  ampliare 
 Irivialis  &foid:dus  fermo  eft  :  Nunquam  enim  Veritas  fe&ata  eft  fucum,  nee  tuod  exploraturn 
 &  cerium  eft,  circumduci  fe  patitur  orationis  per  ambitum  longiorcm  :  Colle&ioncs  Enthyme- 
 meta,definiticnes3omniaque  ilia  ornamenta  quibus  fides  quaeritur  affertionis,  fufp:cante>  ad- 
 juvant:, non  veritatis  lineamenca  dej.onftranc Solcecifmis,  Barbarif.nis,  inqjis  ©bfiiae  ftioc 
 
 res  vcftraj-r  Puerilis  fane  &  angi;fti  pe&orh  reprehcniio  :  Qjam  fi  admittercrmis  ut  vera  hi — 
 Quid  enim  officii  O  quaefo  ?  aut  quam  praeftat  intclle&ui  tarditarem  ?  utiumne  quid  leve,  an 
 hjifuta  cum  afperitate  promatur  ?  inrlec'taturquod  acui,  an  acuatur  quod  oportcbat  inflcfti  — 
 Arnob.  I.  i .  /).  I  o. 
 
 Diflbluti  eft  pectoris,  in  rebus  feriisqu^rere  voluptatcm— -  Atfi  verum  fpe<Ses,nullus  fcrmo 
 natura  eft  integer,  vitiofus  fimiliter  mdlus :  Quaenam  enim  eft  ratio  naturalis,  aut  in  mundi 
 conftimcionibus  lex  fcripta,  ut'hic  paries  dicatur,  &  haze  fella  ?    Id.  ibid, 
 
 2.  His  mercy  had  a  general  defign,  for  the  falvation  of  all 
 •  forts  and  ranks  of  men,  and  therefore  was  not  to  confine  it 
 [elf  to  a  few  trifling  pedantick  Logicians  and  Orators,  or 
 thofe  that  had  learned  to  fpeak  in  their  new-made  words 
 and  phrafes :  but  he  mull:  fpeak  m  the  common  Dialect  of 
 all  thole  whom  he  would  lnftradr  and  fave.  As  the  Statutes 
 of  the  land,  or  the   Books  ofPhyfick,  which  are  moft  ex-- 
 
 celknt. 
 
the  Chrijiian  Faith^  refolved*  4.  \  \ 
 
 ccllcnt,  arc  written  in  a  ilyle  which  is  fitted  to  thcnibjcft 
 matter, and  to  the  Readers,  and  not  m  SyllpgiCns,  or  terms 
 
 ofLogick,  io  was  it  more  necelTary  that  it  mould  be  with 
 the  doctrine  ot  ialvation.  The  poor  and  unlearned  Wie- 
 the gicatdi  number  or"  thofe  that  were  to  be  can* 
 ed  and  faved  by  theGofpcl,  and  lull  to  life  the  holy 
 Scriptures. 
 
 3.  There  is  greater  cxa&nefs  of  true  Logical  method  in 
 (bine  parts  of  the  Scripture,  fas  e.g.  in  the  Covenant  of 
 Faith,  the  Lord's  Prayer,  and  the  Decalogue  )  than  any  is  to 
 be  found  in  Artflotle  or  Cicero  j  though  men  that  under/land 
 them  not  do  not  obflrvcit.  The  particular  Books  of  Scri- 
 pture were  written  at  fever al  times,  and  on  feveral  occalions,  * 
 and  not  as  one  methodical  fyftem,  (  though  the  Spirit  that 
 indited  it,  hath  made  it  indeed  a  methodical  fyftem,  agree- 
 ably to  us  defign  :  )  but  it  you  favv  the  doctrines  of  all  this 
 Bible  uno  intuitu,  in  a  perkd  fcheme,  as  it  is  truly  intended 
 by  the  Spirit  of  God  ;  if  you  faw  all  begin  the  Divine  Uni- 
 ty, and  branch  out  it  felf  into  the  Trinity,  and  thence  into  the 
 Trinity  of  Relations  and  Correlations,  and  thence  into  the 
 multiplied  branches  of  Mercy  and  Precepts,  and  all  thefe 
 accepted  and  improved  in  Duty  and  Gratitude  by  man,  and 
 returned  up  in  Love*  to  the  blcfled  Trinity  and  Unity  again, 
 and  all  this  in  perfect  order,  proportion  and  harmony  ^  you 
 would  fee  the  moil  admirable  perfect  method  that  ever  was 
 fet  before. you  m  the  world  :  The  rcfemblance  of  it  is  in 
 the  circular  motion  cf  the  humours  and  fpirits  in  mans  body, 
 which  are  delivered  on  from  vetted  to  v<.iTel,  and  perfected 
 in  all  their  motions.  I  know  there  are  many  fyltems  and 
 (Schemes  attempted,  which  (hew  not  this :  but  that  is  becaufe 
 the  wifdomotthis  method  is  (o  exceeding  great,  that  it  is 
 yet  but  imperfectly  understood  :  for  my  own  part,  I  may 
 fay  as  thofe  that  have  made  fome  progrefs  in  Anatomy  be- 
 yond their  Anceftors,  that  they  have  no  thought  that  they 
 have  yet  difcovered  all  ^  but  rejoyce  in  what  they  have  dif- 
 covered,  which  (hewed  them  the  hopes  and  poifibility  of 
 more.  So  I  am  far  from  a  perfect  comprehefffion  of  this 
 wonderful  method  of  Divinity  ^  but  I  havefeen  that  which 
 truly  aiTureth  me,  that  it  excelleth  all  the  art  of  Philofophers 
 and  Orators,   and  that  it  is  really  a  molt'  beautiful  frame, 
 
 G  gg  2  and 
 
Vi  i  The  Intrinfaal  Difficulties  in 
 
 and  harmonious  contort ;>  and  that  more  is  within  my  pro- 
 fped  than  I  am  yet  come  to. 
 
 4,  Moreover  it  is  Chrift  who  gave  all  men   all  the  gifts 
 they  have  :  to  Logicians,  Orators,  Aftronomers,  Gramma- 
 rians, Phyiicians,  and  Muficians*  &c.   what  ever  gifts  are 
 fuited  to  mens  juft  ends  and  callings,  he  bcftoweth  on  them  s 
 and  to  his  Apoftles  he  gave  thofe  gifts  which  were  moft  fui- 
 table  to  their  work  :  1  do  not  undervalue  thegifts  ofc  Nature 
 or  Art  in  any  -,  I  make  it  not,with  Artftotle^  an  argument  for 
 the  contempt  of  Mufick,  Jovem  neque  carter *■,  neque  cytharam 
 fulfare  -,  but  I  may  fay,  that  as  God  hath  greater  excellen- 
 cies inhimfelf,  fo  hath  he  greater  gifts  to  give^  and  fuch 
 gifts  as  were  fitteft  for  the  confirmation  of  the  truth  of  the 
 Gofpel,  and  firit  planting  of  the  Churches  he  gave  to  the 
 Apoitles  :  and  fuch  as  were  fit  for  the  edifying  of  the  Church 
 hegiveth  tobisMinilters  ever  llnce.    And  fuch  as  were  rit 
 For  the  improvement  of  Nature,  in  lower  things,  he  gave  the 
 Philofophers  and  Artifts  of  the  world. 
 
 Object.  XVII.  qbe  Scripture  hath  many  contradictions  in 
 i a,  in  pints  of  Hifiory ,  Chronology ,  and  other  things :  Therefore 
 it  is  not  the  word  of  God. 
 
 Anfvo.  Nothing  but  ignorance  maketh  men  think  Co: 
 underhand  once  the  true  meaning,  and  allow  for  the  errors 
 of  Printers,  Tranfcnbers  and  Tranilators,  and  there  will  no 
 fuch  thing  be  found.  Young  Students,  in  all  Sciences,  think 
 their  books  are  full  of  contradictions  •>  which  they  can  ealily 
 reconcile,  when  they  come  to  underitand  them.  Books  that 
 have  been  fo  oft  tranllated  into  fo  many  Languages,  and  the 
 Originals  and  Tranilations  fo  oft  tranferibed,  may  eafily  fall 
 into  iome  difagreement  between  the  Original  and  Tranila- 
 tions '•>  and  the  various  Copies  may  have  divers  inconfiderable 
 verbal  differences.  But  all  the  world  muft  needs  confefs, 
 that  in  all  t*hefe  Books,  there  is  no  contradiction  in  any  point 
 of  Dodxine,  much  leis  in  fuch  as  our  falVation  reftethon. 
 
 There  are  two  opinions  among  Ghriftians  about  the 
 Books  of  the  holy  Scripture  :  the  one  is,  That  the  Scri- 
 ptures are  fo  entirely  and  perfectly  the  product  of  the  Spirit's 
 Infpiration  j  that  there  is  no  word  in  them  which  is  not  in- 
 fallibly true.  The  other  is,  That  the  Spirit  was  promiied  and 
 given  to  the  Apo(tles7to  enable  them  to  preach  to  the  world 
 
 *.    the 
 
the  Chrijiian  Faith >3  rtfolved.  4 1 3 
 
 the  true  Doctrine  oftheGofpel,  and  to  teach  men  to  ob- 
 frrve  what  ever  Chnll  commanded  j  and  truly  to  deliver 
 the  H:ftory  of  his  Life  and  Sufferings,  and  Refurrection, 
 ( which  they  have  done  accordingly.J  But  not  to  make  them 
 peitcd:  and  indefectible  in  every  word,  which  they  fhould 
 (peak  or  write,  no  not  about  Sacred  things  \  but  only  in  that 
 which  they  delivered  to  the  Church,  as  necefTary  tofalvation, 
 and  as  the  Rule  of  Faith  and  Life:  but  every  Chronological 
 and  Hiftorical  narrative,  is  not  the  Rule  of  Faith  or  Life.  I 
 think -that  the  Hrlt  opinion  is  right,  and  that  no  one  errouf 
 or  contradiction  in  any  matter,  can  be  proved  in  the  Scri- 
 ptures :  yet  all  are  agreed  in  this,  that  it  is  fo  of  Divine  Inspi- 
 ration, as  yet  in  the  manner,  and  method,  and  ityle,  to  par- 
 take ot  the  various  abilities  of  the  Writers,  and  conlequently 
 ot  their  humane  impcrfcdions.  And  that  it  is  a  mcer  mi- 
 ftakc,  which  Infidels  deceive  themfclves  by,  to  think  that 
 the  Writings  cannot  be  ot  Divine  Infpiration,  unlefs  the 
 Book,  in  order,  and  nyle,  and  all  other  excellencies,  be  as 
 perfedtas  God  himfclf  could  make  it:  Though  we  mould 
 grant  that  it  is  lets  Logical  than  Anftotle^  and  lefs  Oratorical 
 and  Grammatical  and  exadt  in  words,  than  Vemojlhmes  or 
 Cicero^  it  would  be  no  difparagcment  to  the  certain  truth  of 
 all  that  is  111  it.  It  doth  not  follow  that  Vaiid  mull  be  the  • 
 ableft  man  tor  ftrength,  nor  that  he  mufl  ufe  the  weapons 
 which  in  themfclves  are  mod  excellent,  if  he  be  called  of 
 God  to  overcome  Goliah,  but  rather  that  it  may  be  known 
 that  he  is  called  of  God,  he  (hill  do  it  with  lefs  excellence 
 of  ftrength  and  weapons,  than  other  men  :  and  (b  there  may 
 be  fome  real  weaknefs  (  not  culpable  )  in  the  Writings  of  the 
 fcvenl  Prophets  aud  Apoftles  in  point  ol"  ftyle  and  method, 
 which  fhall  (hew  the  more  that  they  are  fent  of  God  to  do 
 great  things  by  little  humane  excellency  offpeech,  (  and  yet 
 that  humane  excellency  be  never  the  more  to  be  difhkcd, 
 no  more  than  a  fword,  becauie  David  aihd  but  .\  (1  n.:,  anel 
 fton?.  )  It  Amos  have  one  degree  ot  parts,  and  Jtremiah  an- 
 other, and  Ifaiah  another,  ckc.  God  doth  not  equal  them  all 
 by  Infpiration,  but  only  caufe  every  man  to  fp.ak  his  faving 
 truth  in  their  own  language,  and  dialed,  and  ftyle.  As  the 
 body  of  Adam  was  made  of -the  common  earth,  though  God 
 thed  into  him  a  rational  foul,  (  and  to  is  the  body  of 
 Ggg  3  every 
 
414  The  Intrin fecal  Difficulties  in 
 
 every  Saint,  even  fuch  as  may  partake  of  the  infirmities  of 
 parents)  fo  Scripture  hath  its  ftyle,  and  language,  and  me- 
 thods fo  from  God,  as  we  have  our  bodies  j  even  fo  that  there 
 may  be  in  them  the  effects  of  humane  imperfection  ^  and  it  is 
 not  fo  extraordinarily  of  God  as  the  truth  of  the  Doctrine  is : 
 "All  is  Co  from  God,  as  to  be  fuitable  to  its  proper  ends :  but 
 the  body  of  Scripture  is  not  fo  extraordinarily  from  him,  a> 
 the  foul  of  it  is  •,  as  if  it  were  the  molt  excellent  and  exact 
 in  every  kind  of  ornament  and  perfection.  The  Truth  and 
 Geodnefl  is  the  foul  of  the  Scripture,  together  with  the  power 
 minifclted  in  it :  and  in  thefe  it  doth  indeed  excel.  So  that 
 variety  of  gifts  in  the  Prophets  and  Apoftles,  may  caufe  va- 
 riety of  ftyle  and  other  accidental  excellencies  in  the  farts 
 of  the  holy  Scriptures,  and  yet  allthefe  paits  be  animated 
 with  one  foul  of  Tower,  'truth  and  Goodnefi. 
 
 But  thole  men  who  think  that  thefe  humane  imperfecti- 
 ons of  the  Writers  do  extend  further,  and  may  appear  in 
 Tome  by-paiTages  of  Chronologies  or  Hiftory,  which  are  no 
 proper  part  of  the  Rule  of  Faith  and  Life,  do  not  hereby  de- 
 stroy the  Chriftian  caufe.  For  God  might  enable  his  Apoftles 
 to  an  infallible  recording  and  preaching  of  the  Golpel,  even 
 all  things  ncceflary  to  falvation,  though  he  had  not  made 
 them  infallible  in  every  by-paflage  and  circumftance,  no  more 
 than  they  were  indefectible  in  lite. 
 
 As  for  them  that  fay,  lean  believe  no  man  in  any  thing, 
 who  is  miftakgn  in  one  thing,  (  at  leaft  as  infallible  )  they  fpeak 
 againft  common  fenfe  and  r-eafon  :  for  a  man  may  be  infalli- 
 bly acquainted  with  fome  thing?,  who  is  not  fo  in  all  :  An 
 Hiftonan  may  infallibly  acquaint  me,  that  there  was  a  Fight 
 at  Lepanto,  at  Edge -hill,  at  Tork^  at  Nafeby  h  or  an  Infurrection 
 and  MafTacre  in  Ireland  and  Faris,  ckc.  who  cannot  tell  me 
 all  the  circumftances  of  it  :  or  he  may  infallibly  tell  men  of 
 the  late  Fire  which  confumed  London,  though  he  cannot  tell 
 juit  whole-  houfes  were  burnt,  and  may  miftake  about  the 
 Caufers  of  it,  and  the  circumftances.  A  Lawyer  may  infallibly 
 tell  you  whether  your  caufe  be  good  or  bad,  in  the  main, 
 who  yet  may  mifaport  fome  circumftances  in  the  opening 
 -.  of  it.  APhyfician,  in  his  Hiftorical  obfervations,  may  partly 
 erre  as  an  Hiftorian  in  fome  circumftances,  &  yet  be  intallible 
 a$a  Phyfician  in  fome  plain  cafes  which  belong  directly  to  his 
 
 Art. 
 
the  Chrijiian  Faith,  refolved.  4 1  5 
 
 Art.  I  do  not  believe  that  any  man  can  prove  the  lead  error 
 in  the  holy  Scripture  in  any  point,  according  to  its  true  in- 
 aiid  meaning  :  but  ifhc  coulcT,  the  Gofpd,  as  a  Rule  1  f 
 Faith  aud  Life^  in  things  neceiTary  to  (alvation,  might  be 
 neverthtk£s  proved  infallible  by  all  the  evidence  bih  rt 
 given. 
 
 Objccf.  XVIII.  Ibe  Ph\fn\s  in  Gen:  i.are  contrary  to  all 
 true  Fbriofofky,  endfuitedto  the  vulgar s  erroneous  conceits. 
 
 A,;fn\  No  fueK  matter  :  there  is  founder  dodrinc  of  Phy- 
 ficks  in  Gen.  1 .  than  any  Philofophtr  hath  who  con tradi clef  h 
 it.  And  as  long  as  they  are  altogether  by  the  ears  among 
 thcmfelves,  and  fo  little  agreed  in  molt  of  their  Philofcp'.iy, 
 but  leave  it  to  this  day,  either  to  the  Sceftickg  to  deride  as 
 utterly  uncertain,  or  to  any    Novehft  to  form  anew,  into  . .  f      ' 
 
 what  principles  and  hypothdis  he  pleafe  ",  the  judgment  of  mc**  &*q"  ^*J 
 Philosophers  is  of  no  great  value,  topicjudiccany  againit  the  feni  add*. 
 Scriptures.  The  fumof  Gen.  1.  is  but  this,  [  Th*at  Gjd  hav- 
 ing ririr  madv.  the  *  Intellectual  Supcriour  part  of  the  world,  "  Bafil  faib,  that  In 
 and  the  waiter  of  the  Elementary  world  in  an  unformed  pnncipio  u  in.  the 
 Mafs  or  Chaos,  did  the  fiiftday  diftinguifh  ox  hrmxhe  aCuve  H'™H*fti*t>J>»t 
 EL  went  0}  tire,  and  caufed  it  .to  give  Light  :  The  Lcond  vorU  is  fae  prefnp* 
 day  hefeparattd  the  attenuated  or  rarirTd  part  of  the  paffive  pofe/l:  Erat antiquif- 
 Elewent)  which  we  call  the  A\r\  expanding  it  from  the  earth  G««a  creetura;  ordi- 
 up wards,  to  feparate  the  clouds  from  the  lower  waters,  and  ^^i  llhrquaecxl:ra 
 to  be  the  medium  of  Light.  (  And  whether  in  different  de-  Vjrtutibus  orta  fine 
 grees  of  purity,  it  rill  not  all  the  fpace between  all  the  Globes  tempore,  fe  rpitcrna 
 both  fixed  and  planetary,  isaqueftion  which  we  may  more  Tibique   propria:    in 
 
 probably  affirm  than  deny,  unkfs  there  beany  waters  alfo  ^'ja  T^ond  lcr    OTni" 
 
 /    1  1      r   ■  i  •   i_  J  ir  \  um  L)cu^  opera  cerra 
 
 upwards  by  condenlation,   which  we  cannot  dilprove  :  )  conftituit   id  ei>    lu- 
 
 The  third  day  he  feparated  the  reft  of  the  paflive  Element,  men     incellcftibile, 
 
 Earth  and  Sea,  into  their  proper  place  and  bounds  :    and  cenven'ens     bcatitu- 
 
 alfo  made  individual  Plants,    111  their  fpecifick  forms  and  d,nI  *«£*»«*  J>°- 
 
 ,  .   ..  c-    i-    .,     y        ~i      minum:  Kationabile , 
 
 virtue  ot  generation,  or  multiplication  ot  individuals  :  The  jnvifibilefque      dico 
 
 fourth  day  he  made  the  Sun,  Moon  and  Stars,  (  either  then  nacuras,  &  omnium 
 
 incelleftibilium  de- 
 corationem,qua!cauacitatem  noftrae  mentis  eicedum.,  quorum  nee  vocatxila  re  per  ire  poffibile  ell. 
 Hare  fubftamiarn  invifibilis  mundi  rcpleviffe  fciendum  eft,  &c.  BaftU  hex.  intcrp.  Euffiatb.  I.  1. 
 Cjerarius  Dial.  I.  Qu.  50  &  Qu.  $\.faithsThat  Mofes  pafl  by  tbe  Tuitions  ef  Ante's,  and 
 began  with  the  creation  of  the  vifible  world,,  and  that  tbefrft  day  he  created  Matter,  and  afterward 
 bingt  oftbat,  &c.  ~Ud  thxt  of  tbe  light  firfl  made,  God  made  the  Sun.  But  be  ignorantiy 
 dinhtb  its  circular  motion* 
 
 forming 
 
,  The  Intr  in  fecal  Difficulties  in 
 
 forming  them,  or  then  making   them  Luminaries  to  the 
 earth,  and  appointing  them  their  relative  office  \  but  hath 
 not  told  us  of  their  other  ufes,  which  are  nothing  to  us.) 
 The  fifth  day  he  made  infenour  Senfitiyes,  Fifties  and  Birds, 
 the  inhabitants  of  Water  and  Air,  with  the  power  of  gene- 
 ration or  multiplication  ofindividuals.     The  iixth  day  he 
 made  firft  the  terreftrial  Animals,  and  then  Man,  with  the 
 power  alfo  of  generation  or  multiplication.    And  the  feventh 
 day,  having  taken  complacency   hi  all  the  works  of  this 
 glorious  perfected  frame  of  Nature,  he  appointed  to  he  ob- 
 ferv'd  by  mankind  as  a  day  of  reftfrom  worldly  labours  for 
 the  worshipping  of  Him  their  Omnipotent  Creator,  in  com- 
 memoration of  this  work.  ] 
 
 This  is  the  fum  and  fenfe  of  the  Phyilcks  of  Gen.  i.  And 
 here  is  no  errour  in  all  this,  what  ever  prejudice  Philofo- 
 phers  may  imagine. 
 
 Objedt.  XIX.  It  is  a  fufticious  fign,  that  Bdieving  is  com- 
 manded us  inftead  of  knowing)  and  that  we  wtfttakj  all  upon 
 trufi  without  any  proof 
 
 Anfw.  This  is  a  meer  flander.     Know  as  much  as  you  are 
 able  to  know  :  Chrift  came  not  to  hinder,  but  to  help  your 
 knowledge  :  Faith  is  but  a  mode,  or  a  dr.  oi  knowing  :    How 
 will  you  know  matters  of  H  ftory  which  are  p,  ft,  and  mat- 
 ters of  the  unfeen  world,  but  by  believing  >  If  you  could  have 
 an  Angel  come  from  heaven  to  tell  you  what  is  there,  would 
 you  quarrel  becaufe  you  are  put  upon  believing  him  >  if  you 
 can  Know  it  without  believing  and  tcft  moriy,  do :  God  bid- 
 deth  you  believe  nothing  but  whathegiverh  you  fufficient 
 reafon  to  believe  :  Evidence  ofcredbih  y  in  Divine  faith,  is 
 evidence  of  certainty:    Believers  in  Scripture  ufbally  fay, 
 [_  We  fytcw  that  thou  art  the  Chrift,  &c.  )     You  are  not  f>r- 
 biau.n,  but  encouraged  to  try  the  fpirirs,  and  not  to  believe 
 every  <p;rit    nor  pretended  prophet:    Let  this  Treatife  te- 
 ftifie,  whether  you  have  not  Reafon  and  evidence  for  Be- 
 lief :  it  is  Mahomet's  dodtrme  and  not  ChnfFs,  which  for- 
 biddeth  examina'  ion. 
 
 Object.  XX.  It  impofth  upon  us  an  incredible  thing,  when 
 itperjwad thus,  that  our  undoing,  ar,d  calamity,  and  death, 
 are  the  way  to  our  felicity  and  our  gain  j  and  that  Offerings  worh^ 
 together  for  our  good :  At  Ieaft  thefe  are  hard  terms,  which  we 
 
 cannot 
 
the  Chr)JlijAFiiithy  refolved  ^Xy 
 
 canwt  under goe,  nor  tkink^  it  wifdowi  t9  hfe  a  certainty  for 
 
 uncertain  hopes. 
 
 Anfn\  Suppofe  but  the  truth  of  the  Gofpel  proved,  yci 
 
 or  but  the  Immortality  and  Retribution  for  Souls  hereafter, 
 
 (winch  the  light  of  Nature  provethj  and  then  we  nuy  well 
 
 fay,  that  this  Objection  favourcth  more  of  the  Beajitlun  of 
 
 Man  :  A  Heathen  can  antwj.r  it  through  not  lb  well  as  a 
 
 ChrifUan  :  Seneca  and  Plutarch^  Antomne^  and  Epittetus  hare 
 
 dune  it  in  part.     And  what  a  dotage  is  it  to  call  things  prc- 
 
 fent,  Certainties^  when  they  are  certainly  ready  to  pafs  away, 
 
 and  you  are  uncertain  to  pollifs  them  another  hour  ?  who 
 
 can  be  ignorant  what  hafte  Time  maketh,  and  how  like  the 
 
 Life  of  man  is  to  a  dieam  }  What  fweetnefs  is  now  left  of  Sc<*  &  no^ in^  j«f- 
 
 all  the  pleafant  cups  and  raorftl*,  and  all  the  merry  hours  you  mo**.    cafiblJ$    non 
 
 have  had,  and  all  the  proud  cr  luitfull  fancies?  which  have  tfompca'  &    „  am.' 
 
 tickled  your  deluded  flefljy  miudi*  >    Are  they  not  more  fefta  caafa  eft.    Ni. 
 
 terrible  than  comfortable  to  your  moil  retired  fober  thoughts?  M   cnlm  cft  no^* 
 
 and  what  an  inconfiderable  moment  is  it,  till  it  will  be  h  F*om;ilj,J1    ad   banc 
 
 with  all  the  reft  >  All  that  the  World  can  poflibly  afford  you,  JSTUjjS  fc£X 
 
 will  not  make  Death  the'moie  welcom,  nor  lcfs  terrible  to  cqoftitutis,  opia  aU- 
 
 you  j  nor  abate  a  jot  of  the  pains  of  Hell.     It  is  as  comforta-  qui<*   fponfum    eft, 
 
 '  ble  to  die  poor  as  rich  \  and  a  life  of  pain  and  wcaknefs  and  £*]£*  *"£#  "! : 
 
 perfection,  will  end  as  pleafantly  as  a  life  of  Pomp  and  2£TSLm   «nnw 
 
 wealth,and  pleafjres.lt  it  be  no  unrealizable  motion  ot  a  Phy-  ^urcunq   turn  parti 
 
 tician  to  tell  you  ofblood-lctting,vomiting,  purging  and  ftn<5i  ducere .  Acq;  ifta 
 
 dvet,tofave  your  lives,  nor  any  hard  dealing  in  \  our  Parents,  1u*ra  .  dlpIlu.  ?C1^~ 
 \  cui  j        ii'iii  ^  cut  onisalpcntaj,  h- 
 
 to  let  you  many  yeaisto  bchoo],  to  endure  both  the  labour  of  beracio   noftra  eft 
 
 learning  and  the  Rod,  and  after  that  to  let  you  to  a  (even  non  pcrfecuc"©:   nee 
 
 years  A\  prenticc-(hip,  and  all  tins  for  tilings  of  a  traniitory  p«nam  vcxat.o  infe- 
 
 nature  i  lince  God  defervtth  not  to  be  acculcd  as  too  feverc,  ,r5l ■  ^cd  f4  kecw 
 
 \i  he  train  you  up  tor  Heaven,  more  ftricrly  and  in  a  more  -uinksadv.Gent.l.i, 
 
 fuficring  way,  than  the  Hem  deiireth.     Either  you  believe  mfim. 
 
 that  there  is  a  future  Life  of  Retribution,  or  you  do  not :  If 
 
 not,  the  foregoing  Evidences  muft  firit  convince  you,  before 
 
 you  will  be  fit  to  debate  the  cafe,  whether  furferjngs  aire  for 
 
 your  hurt  or  benefit  :  But  if  you  dobdieve  a  life  to  come, 
 
 you  mult  needs  believe  that  its  concernments  weigh  down 
 
 all  the  matters  of  rlefhly  intereft  in  this  Woild,  as  much  as 
 
 a  mountain  would  weigh  down  a  feather  :  And  then  do 
 
 but  further  b:think  your  fclves  impartially,  whether  a  life 
 
 Hhh  of 
 
418  The  Intrinfical  Difficulties  in 
 
 of  Profperity  or  of  Adverlky  be  the  liker  to  tempt  you  into 
 the  Love  cf  this  World,  and  to  wean  away  your  thoughts 
 and  defires  from  the  heavenly  felicity  >  Judge  but  rightly  tirft 
 of  your  own  intercft,  and  you  will  be  fitter  to  judge  of  the 
 Do&rine  of  Chrift. 
 
 Obj.  XXI.  Chrift  femeth  to  calculate  allhifFrecepts  to  the 
 footer  fort  of  peoples  ft  ate ,  as  if he  had  never  hoped  that  Kings 
 and  Nobles  would  beChriftians  :  Ij  men  things  hardly  of  the 
 T\  ich  as  he  doth,  and  take  them  to  be  fo  bad,  and  their  fa  hat  ion 
 fo  difficult,  how  wi'u'  they  ever  honour  their  Kings  and  Gover- 
 nors? And  if  all  wen  muft  pffr  f.ch  as  abufe  and  injure 
 them,  and  muft  turn  the  ether  cheeky  to  hint  that  ftrikftb 
 them  ,  and  give  him  their  Coat  who  taketh  away  their 
 Cloak^,  what  ufg  will  there  be  for  Magiftrates  and  Judica- 
 tures ? 
 
 Anf  i .  Chiift  fittech  his  Precepts  to  the  benefit  of  all  men  : 
 But  in  fo  doing  he  mud  needs  tell  them  of  the  danger  of  over- 
 loving' this  World,  as  being  the  moll  mortal  fin  which  he 
 came  to  cure  :  And  he  muft  needs  tell  them  what  a  dange- 
 rous temptation  a  nefh-pleafing  profperous  ftate  is  to  the 
 mod,  to  entice  them  to  this  pernicious  (in.     Had  he  iilenced 
 fuch neceflary  truths  as  thefe,  he  could  not  have been  their' 
 Saviour  :  For  how  mould  he  fave  them  from  fin,  if  he  con- 
 ceal the  evil  and  the  danger  of  it  ?  If  the  corruption  of  mans 
 Nature  be  fo  great,  that  Riches  and  Honours,  and  Pleafures 
 are  ordinarily  made  the  occallons  of  mens  perdition  ,   muft 
 Chrift  be  Chrift  and  never  tell  them  of  it  ?  And  is  he  to  be 
 blamed  for  telling  them  the  truth  ?  or  they  rather  who  cre- 
 ate the  ie  difficulties  and  dangers  to  themfelves  ?  Chrift  teach- 
 cth  men  to  honour  a  Sacred  Office,  fuch  as  M igiftracy  is , 
 without  honouring  Vice,  or  betraying  (rimers  by  concealing 
 their  temptations.     And  to  holy  faithful  I  Rulers  he  teacheth 
 us,  togivea  double  honour.  They  that  will  pro ve,t hat  molt 
 of  the  great  and  wealthy  (hall  be  laved,  muft  prove  firft  that 
 raoft  of  them  aregodly,and  mortihed,beavenly  perfons :  And 
 the  fit  proof  of  that  muft  be  by  (hewing  us  the  men  that 
 are  Co. 
 
 2.  The  Laws  of  Chrill  require  every  Soul  to  be  fubjeel 
 to  the  higher  Powers,  and  not  refift  i  and  this  not  only  for 
 fear  of  their  wrath,  but  for  Oonfcien.ee  fake  *  and  to  pay  ho- 
 nour- 
 
the  Chrijtian  Faith y  refolvcd*  41  g 
 
 nourand  cuftom  to  all  whom  it  is  due  to.    And  what  more 
 can  be  defircd  for  the  fupport  of  Government. 
 
 3.  Yea, nothing  moretendeth  to  the  comfort  and  quiet- 
 nels  of  Governours,  than  the  obedience  of  thole  Prcap:sof 
 patience  and  peace,  which  the  Objection  quarrellcth  with. 
 U  S  ibjcfts  would  love  lxc\\  other  as  fhemfelveSj  and  forgive 
 injures,  and  love  their  enemies,  what  could  be  more  joyful] 
 to  a  raithfall  Governour  }  And  to  the  Qucftion,  What  ufe 
 jv;;/.  ttbtn  of  Judicatures?  I  anrwer,  They  would 
 
 be  uietliU  to  good  men  tor  their  protection  againit  the  in- 
 j  irics  of  the  bad  >  where  we  are  but  Defendants-,  And  al(b 
 in  Cites  where  it  is  cot  want  ofLoif,  but  of  KrtorrUdge, 
 which  caufcth  the  Controverfie,  and  when  no  fit  arbitration 
 can  decide  it :  And  they  will  be  uftfull  among  contentious 
 perions :  For  all  men  are  not  true  Believers  :  The  mo(t  will 
 be  (  ordinarily  )  the  vrorfl :  'As  we  will  not  be  Fornicators,' 
 Thieves,  Perjured,  &c.  left  you  fhould  (ay,  To  what  pur- 
 pofe  is  the  Law  againil  furfi  offenders  ?  fo  we  will  not  be 
 revengefull  and  contentious,  left  you  mould  fay  ,  To  what 
 end  arc  Judicatures?  The  Law  is  to  prevent  offences  by 
 thrcatned  penalties :  And  that  is  the  happycfi  Common- 
 wealth, where  the  Law  dothmoft  without  the  Judge,  and 
 wrure  judicatures  have  leaft  employment :  For  there  is  none 
 to  be  cxpe&cd  on  Earth  fo  happy,  where  meer  LOVE  (o£ 
 Virtue  and  of  one  another)  will  prevent  the  ufe  both  of  I\- 
 nal  Laws  and  judicatures. 
 
 4.  And  it  is  but  Llhfhnefs,  and  contentioufnefs,  and  pri- 
 vate revenge  which  Chrift  forbiddeth,  and  not  the  neceiiary 
 defence  or  vindication  of  any  Talent  which  God  hath  com- 
 mitted to  our  truft,  fo  it  be  with  the  prefcrvatien  of  brother- 
 ly Love  and  Peace. 
 
 5.  And  that  Chrift  foreknew  what  Princes  and  States 
 would  be  converted  to  the  Faith,  is  manifeft,  1.  In  all  his 
 Prophets ,  who  have  foretold  it  ( that  Kings  (hall  be  our 
 Nulling  Fathers,  &c.)  2.  In  that  Chrift  prophefied  him- 
 felf,  that  when  he  was  lifted  up,  he  would  draw  all  men  to 
 him.  3.  By  the  Prophecies  of  John,  who  faith,  that  the 
 Kingdoms  of  the  World  mould  become  the  Kmgdoms  of  the 
 Lord,  and  of  his  Chrift. 
 
 H  h  h  2  Obj. 
 
420  the  Intrinfecal  Difficulties  in 
 
 Obj.  Sed  &  ipfc  poi-  Obj.XXlI.  But  it  «r  the  obfcurity  of  all  t ho fe  Prophecies 
 licetur  <ja*  non  pro-  ^^  ^  ow<,  0+  tbe  difficulties  of  m<r  faith,  and  that  they  are 
 
 Nolla  £\m  faturo-  *mr  ^'  t0  be  iulfie* :  ^/w^  "ff  Jour  Expofitors  differ  aboht 
 runa  cxiftccc  poreft  the  fenfe  ef  Johns  Revelations :  And  the  Calling  of  the  Jews, 
 cftiBpiobatiq.  Aruob.  and  bringing  in  aU  the  Gentiles  to  their  fuljettiou,  feem  to  be 
 **■  a.  plainly    prophefyed   of,    which   are    never    likf   to  come  to 
 
 p«fft. 
 
 Anfw.  i.  Prophecies  are  frldom  a  Rule  of  Life,  but  an 
 Eaicou  rage  men  t  to  hop.3,  and  a  Confirmation  to  Faith  when 
 thcf  are  fulfilled  :  And  therefore  if  the  particularities  be  dark, 
 and  underttood  by  few,  Co  the  gcrntral  (cope  be  underitood, 
 it,  mould  be  no  matter  of  offence  or  wonder.  It  is  doctrine 
 and  precept ,  and  pfowifs  of  falvation,  which  are  the  daily 
 food  of  Faith. 
 
 2.  If  no  man  can  hitherto  truly  fay,  that  any  one  Promiie 
 or  Prophecie  hath  failed,  why  mould  we  think  that  here- 
 after they  will  fail  >  what  though  the  things  (ecm  improbable 
 to  us  ?  They  are  never  the  unliker  to  be  accomplished  by 
 God  :  The  Converfion  of  the  Gentiles,  of  the  Roman  Em- 
 pire, and  fo  many  other  Nations  oftheWoild,  was  once 
 *s  improbable  as  the  Calling  of  the  Jews  is  :  and  yet  it  was 
 done. 
 
 3.  And  many  of  thole  Prophecies  are  hereby  fulfilled,  it 
 being  not  a  worldly  Kingdom,  as  the  carnal  Jews  imagined, 
 which  the  Prophets  foretold  of  the  Mefliab,  but  the  fpiritual 
 Kingdom  of  a  Saviour  :  When  the  power  and  glory,  of  the 
 Reman  Empire  in  its  greateft  height,  did  fubmit  and  refign 
 it  felf  to  Chrilr,  with  many  other  Kingdoms  of  the  world, 
 there  was  more  of  thole  Prophecies  then  fulfilled,  than  felfifh- 
 oefs  will  fuffer  the  Jews  to  underftand;  And  the  reft  mail 
 all  be  fulfilled  in  their  leafon.  But  as  in  all  Sciences,  it  is  but 
 a  few  of  the  extraordinarily  wile,  who  reach  the  mod  fubcile 
 and  difficult  points,  fo  it  will  be  but  a  very  few  Chriftians 
 who  will  underftand  the  moft  difficult  prophecies^  till  the  ac- 
 complishment interpret  them. 
 
 Obj.  XXIII.  Bat  the  difficulties  are  a*  great  in  the  Voclrints 
 as  in  the  Prophecies :  Who  U  able  to  reconcile  Cods  Decrees, 
 foreltpwledge  and  efficacious  fecial  Grace,  with  mans  free- 
 will,  and  the  right eopfnefs  of  Gods  Judgement,  and  the  reafon-- 
 ablenefs  of  his  Precept s,  P.rowifes  andlbreats  ?  Hovo  Geds  De- 
 crees. 
 
tie  ChriftUn  Faith,  rcfolvcd.  42  1 
 
 crees  are  aft  fulfilled,  and  in  bim  w:  live,  fndf*OVe,*rtd  be,  J«^Cktmdt  Ftt», 
 and  are  not  fuficientfor  a  pod  thought  of  ourfelves,  but  to  be-  ™f$*£T\ 
 lieve,  to  will,  and  to  do,  it  given  Uf,  and  he  will  have  mercy  oh  phcrs  lic  ,:atn   *£  j 
 rvbom  he  will  have  wercj ,  and  whom  he  will  be  hardouth,  0/<«tof  GrotiosfetfJp 
 and  it  i*  not  of  bim  that  willeth,  net  of bint  that  runneth,  but  coll  fitd,  and  yo*  will 
 of  God  that  Jheveth  mercy:  And  yet  that  be  mould  not  the  ffl£*ji*hath€ 
 dsatkof  afinner,  but  rather  that  he  repent  and  live,  and  that  {^wtrf  tdfi^uTti 
 be  would  have  all  wen  fazed,  and  come  to  the  knowledge    of  7.\e.kn  th  m. 
 the  truth,  and  layetb  all  the  llime  of  their  tnifcry  on  thern- 
 fives.  Imelledum  dtqpci- 
 
 Anf  Firft,  confider  thcfe  thing*  afart  and  in  themfjvcs,  mum  cognofccre  vo- 
 and  then  comparatively  as  they  refped  each  other.     1.  Is  it  luntatcT>  Dei :  On- 
 an  incredible  thing,  that  all  Being  (hould  be  from  the  Firfi  ^j£!^^ 
 Being?  and  all  Goodnefs  from  the  Infinite,  Eternal  Good}  and  d  eric  rcr'itari.    i\t- 
 rhat  nothing  (hould  be  unknown  to  the  infinite  ommfient  cbtmiusinmn      m 
 Jfifdom}  and  that  nothing  can  overcome  the  Power  oi  the  fr°tJ'  Ecit- 
 Omnipotent  ?  or  that  he  is  certainly  able  to  procure  the  ac-  lc-    j  v  m   e,cc-; 
 complement  ofall  his  own  J^/P  and  that  none  (hall  difap-  p.  strangii  sc§u  de 
 point  his  Purpjfes,  nor  make  him  fall  fhort  of  any  of  his  h«fce     coetroverfii* 
 Councils  or  Decrees  >'  Go  no  farther  now,  and  do  not  by  gj"^ua  Kjatn£"1* 
 falfe  oj  uncertain  Do&rine  make  difficulties  to  your  felves,  funt  in   ^^4^ 
 which  God  never  made,  and  then  tell  me  whether  any  cf  Metsfkyfc. 
 this  be  doubtfull } 
 
 2.  On  the  other  fide,  is  it  incredible,  that  Man  is  a  ratio- 
 nal free  Agent,  and  that  he  is  a  Creature  governable  by  Laws, 
 and  that  God  Is  his  Ruler,  Law-giver,  and  Judge  ?  and  that 
 his  Laws  mud  command  and  prohibit,  and  the  fandriou  con- 
 tain rewards  and  punifhments  ?  and  that  men  (hould  be 
 judged  righteoufly  according  to  their  works?  or  that  the 
 Meilengers  of  Chrilt  (hould  intreat  and  perfwade  men  to 
 obey  >  and  that  they  (hould  be  moved  as  men  by  motives  of 
 good  or  evil  to  themfelves  ?  Is  there  any  thing  in  this  that 
 is  incredible  or  uncertain  ?  I  think  there  is  not. 
 
 And  thefe  difficulties  will  concern  you  neverthelefs,  whe- 
 ther you  are  Chriftians  or  not  >  They  are  harder  points  to 
 Philosophers  than  to  us :  and  they  have  been  their  controver- 
 sies before  Chrilt  came  into  the  World  :  They  are  points  that 
 belong  to  the  natural  fart  of  Theology,  and  not  that  which 
 felteth  only  on  fup^rnatural  Revelation  i  and  therefore  this 
 is  nothing  againft  Chrift. 
 
 H  h  h  3  2.  But 
 
^  2  2  The  Intrirfecal  Difficulties  in 
 
 i.  But  yet  I  will  anfwer  your  queftion,  Whs  cm  reconcile 
 thefe  things  ?  i.  They  can  do  much  to  the  reconciling  of 
 them,  who  can  diftinguifh  a  meer  Volition  or  Purpofe  or  De- 
 ^  u  t^  o.  ^  cree ,  from  an  efficacious  pre- determining  influx :  2.  And 
 to  prove  the  unfearcb-  can  diftinguifh  between  thoL  effects  which  need  a  po/ifiz/e 
 d/egr/)  *f  <3«rfj  Cr/*-  caufe  and  purpofe  or  decree,  and  thofe  nullities  which  having 
 fels  and  differencing  n0  caufe  but  dtfe&ive,  do  need  no  pofitive  purpofe  or  decree 
 grace,  doth  tfanee  ^  Andean  diftinguifh  between  the  need  we  have  of  Medi- 
 b^amdtmptt much  cinalGrace  for  holy  actions,  and  the  need  we  have  ufcom- 
 tfjfa  both  brought  as  won  help  for  every  action  natural  and  free.  4.  And  can  di- 
 'Gaffrives  in  a  ship  to  ftiriguifli  between  an  abfolute  Volition,  and  a  limited  Voli  ion 
 be  fold.  A  holy  wo  in  tantU}71  &  adhoc,  and  no  further.  5.  They  that  can  di- 
 ^bel^lTuafd  ft  nguifh'betwecn  mans  N  atv.ral  liberty  oi  fdf -determination 
 herinbolynrftiAHarr  an^  his  Civil  liberty  from  reftraint  ofL*»>,  and  his  moral  It- 
 lot  bought  the  other,  berty  from  vicious  habits  •:  6.  They  that  can  well  differ  jnce 
 and.  tagbr  her  the  mans  Natural  power  or  faculties ,  from  hh  moral  power  of 
 trade  ofimde<Ur(fe:  d  d  holy  di(bo(iti,n'.  7.  They  that  know  what  a  free 
 ~And  who,  iaitb  he,  &  s      ■>*  ■>  ,   /        *.    J  c  .  .  .    ■>- 
 
 can  give  th?  rcafon  of  Power  *r,  and  how  far  the  cautcr  or  ttiat  Power  is  or  is  not 
 fhu  eve/11  ?  the  caufe  of  the  ad  or  its  omiffion.     8    They  that  can  diftin- 
 
 guifh between  thofe  acts  which  God  doth  as  our  Owner  or 
 as  our  free  Benefaftor?  and  thofe  which  he  doth  as  JieCior : 
 9,  And  between  thofe  which  he  doth  as  Keaor  by  his  Le- 
 gift. aive  will,  antecedent  to  mens  keeping  or  breaking  of  his 
 Laws,  and  by  his  Judicial  and  executive  mV,  as  confequent 
 to  thefe  acts  of  man.  10.  He  that  can  diftinguifh  between 
 Gods  method  in  giving  both  the  firji  Cal  of  the  Gojpel,  and 
 the  firfl  internal  Grace  to  receive  it,  and  of  his  giving  the 
 Grace  of further  fandif  cation,  jujiific  at  ion, and  glory :  1 1  .And 
 between  the  manner  of  his  procuring  our  firfi  faith,  and  the 
 procuring  our  following  fanftification.  1%.  And  he  that 
 knowTeth  how  eafie  it  is  with  God  to  attain  what  he  willeth, 
 wirhout  deftroying  the  Liberty  of  our  wills :  (  As  a  MilLr 
 can  make  the  ftream  of  w  iter  turn  his  Mill  and  grinde  his 
 Corn,  without  altering  any  thing  in  the  inclination  of  the 
 water.J  13.  And  withall  how  incomprehcrniiblc  the  na- 
 ture and  manner  of  Gods  operation  is  to  Man  •,  and  how 
 tranfeendently  it  is  above  all  Phyfical  agency  by  corporeal 
 contact  or  motion  :  I  fay,  he  that  under  ft  andeth  and  can 
 apply  thefe  dilhn&ions,  can  reconcile  the  Decrees  and  con- 
 ccurfc  of  God,  with  his  Government  and  mans  Free  will, 
 
 as 
 
the  Ctrijttan  Faith,  refolved.  4^ 
 
 as  fare  as  is  neceflary  to  the  quieting  of  our  underfland- 
 kigs. 
 
 Obj.XXlV.  But  the  Chrifrian  faith  doth  feem  to  le  but 
 Humane  and  not  Divine^  in  that  it  it  to  be  refolved  into  the 
 r  of  Men  :  Even  oftbofe  men  whi  tell  us ^  that  they  faw 
 y,  and  fat*  him  rifen  andafcendi  and  oj  thofj 
 who  fnv  the  miracles  of  the  Apcji'ln •,  and  of  thof  who  teHus, 
 that  the  firjt  Churches  mitnefs  that  tbeyfawfucbtbings,  yhe 
 certainty  cannot  exceed  the  weakgft  of  the  Preniifes :  And  this 
 it  the  argument):  [_7he  Doctrine  which  was  attefted.by Mira- 
 cles it  of  God:  But  the  Chrijiian  Doctrine  was  attefted  by  Mi- 
 racles :  Proved:  T'he  fpeclators  averred  it  to  other  *,  who  have 
 tmnfmitted  the  Tejlinwny  down  to  us.']  So  that  you  are  no 
 fixer  of  the  Vofirine  than  of  the  Miracles,  and  no  fur  a  of  the 
 Miracles  than  of  the  Humane  Tefthuony  which  hath  delivered 
 it  to  you. 
 
 Anf  If  you  will  be  at  the  labour  to  read  over  what  I 
 have  written  before,  you  (hall  rinde  a  threefold  tcftimony  to 
 Chriit,  biildes  this  of  Miracles  :  And  you  (hill  rinde  rhe 
 Apoitles  tefiimony  of  Chrilts  Miracles  and  RefurreCtion  at- 
 telteJ  by  more  than  a  humane  testimony  :  And  you  (hall 
 fade  the  Miracles  of  the  Apoftles  alio  to  have  a  fuller  atttjia- 
 tion:  Even  i.  befides  the  moil  credible  humane  teilinaony, 
 2.  a  natural  impollibility  of  deceit  and  talihood,  3.  and  a  fur- 
 ther atteilation  of  God  fupematurally  :  And  you  (hall  rinde 
 that  the  Gofpel  hath  its  certain  evidence,  in  the  fand! Tying 
 crTcdl  by  the  co-operation  of  the  holy  Spirit  of  Chriit  unto 
 this  day.  Perufe  it  impartially,  and  you  will  finde  all  this 
 in  what  is  laid. 
 
 What  would  men  rather  defire  to  attcll  the  veracity  of  a 
 Mcflenger  from  Heaven,  than  MiracLs :  Evident ,  uncon- 
 trolled, multiplyed  miracles  ?  And  mull  this  meiTengcrlive 
 in  every  age,  and  go  into  every  Land,  to  do  thjfe  Miracles. 
 in  the  pretence  of  every  living  Soul  ?  If  not,  how  would 
 thofe  that  live  in  another  Land  or  Age,  be  brought  to 
 the  knowledge  of  them ,  but  by  the  tefiimony  of  thole 
 that  law  them  >  And  how  would  you  have  fuch  teltimo- 
 n:cs  better  confirmed,  than  by  multiplyed  miracles 9  de- 
 livered in  a  way  which  cannot  pollibly  deceive?  and  fully 
 and  perpetually  attefted  by  the  Spirit  of  effcdhialiindirica- 
 
 uon. 
 
42  4  Tte  Objections  from  things  ExtrwfecaJ/efohed. 
 
 tion  on  Believers  ?  It  is  an  unreasonable  arrogancy  fo  tell 
 oar  Maker,  that  we  will  not  believe  any  miracles  which  he 
 -doth,  by  whomfoever  or  howfoever  witneiTed  ,  unlefs  we 
 iee  them  our  felyes  with  our  own  eyts  ■->  and  fo  they  be  made 
 as  common  as  the  (hming  of  the  Sun  >  f  and  then  we  mould 
 contemn  them  as  of  no  validity. ) 
 
 So  much  (hall  here  fufrice  againlt  the  Objections  from  the 
 Intrinlecal  difficulties  in  the  Chr.ftian  Faith.  Many  more 
 are  anfwered  in  my  Treatife  againit  Infidelity  published 
 heretofore. 
 
 CHAP.  XL 
 
 7  he  Objections  from  things  Extrinfecal  rejblved. 
 
 Obj.  I.    4    LL  men  are  Liars :  and  Hifiory  may  convey  down 
 
 r\    abundance  of  Vntrutbs :    Who  liveth  with  kit 
 
 eyes  open  among  men,  that  may  not  perceiv:  hew 
 
 fartiaty  men  write  ?  and  how  falfly  through  partiality  ?  and 
 
 with  what  brazen-faced  impudency  the  moji  palpable  falfheods 
 
 in  p'.dlick^  matters  of  faa,  are  meft  confidently  averred?  and 
 
 that  in  the  Land,  the  Cityjhe  Age^the  Tear,  of  the  tranfallion? 
 
 who  then  can  lay  his  falvation  upon  the  truth  cf  the  hifiory  of 
 
 aUs  and  miracles  done,  one  thoufandfix  kundredyears  ago. 
 
 Anfw.  The  Father  of  Lies  no  doubt  can  divulge  them,  as 
 well  by  Pen  or  Pre(s  as  by  the  Tongue  :  And  it  is  not  an 
 Unnecelfary  Caution  to  Readers  and  Hearers  too,  to  take  heed 
 what  they  believe  v  efpecially,  i.  when  one  Sedt  or  party 
 fpeaks  againft  another  \  2.  or  when  carnal  Inttreft  requireth 
 men  to  lay  what  they  do*,  3.01  when  falling  out  provoktth 
 them  to  afperfe  any  others-,  4.  or  when  the  fheam  of  the 
 popular  vogue,  or  countenance  of  men  in  power  hath  a  rin- 
 ger in  it^  5.  or  when*it  is  as  probibly  contradr^ted  by  as 
 credible  men  j  6.  or  when  the  higher  Powers  detcrre  all 
 from  contradicting  it ,  and  diffenters  have  not  liberty  of 
 ipeech. 
 
 But  none  of  thefe,  nor  any  (uch,  are  in  our  preient  cafe  : 
 There  are  Lyarsin  'the  world  •>  but  (hall  none  therefore  be 
 
 •  believed  ? 
 
ike  Olj  eft  ions  from  things  Fxtrin fecal,  refolvcd.  42  5 
 
 believed }  There  is  hiftory  which  i%  ralfe  \  but  is  none  there- 
 fore true  }  Is  there  not  a  certainty  in  that  hiflory  which  td- 
 
 leth  us  of  the  Norma-,!  Conqudi  of  this  Land?  and  of  the 
 feries  of  Kings  which  have  been  fince  then)  and  of  the  Sta- 
 tutes which  they  and  tht  ir  Parliaments  have  made  }  yea,  of 
 a  battail  and  other  tfan&drion,  before  the  Incarnation  of  Je~ 
 fits  c .in*:  f  Doth  the  falfhood of Hiltohans  make  it  uncer- 
 tain whether  ever  there  was  a  Pope  at  Kome%  or  a  King  in 
 Frame,  or  an  It.quilition  in  Spain,  6cc  } 
 
 But  1  hare  proved,  that  it  is  more  than  the  bate  credit  of 
 any  Tradition  or  Hiliorians  in  the  world,  which  allure  us 
 ot  the  truth  both  of  fad:  and  doctrine,  in  the  Chulum 
 Faith. 
 
 Obj.  II.  Are  not  the  L-.gends  written  with  as  great  con fi- 
 deuce  as  the  Scriptures  ?  and  greater  multitudes  of  MiracUi 
 there  mentioned,  and  believed ly  the  Subjetls  oj  the  rope  j  And 
 yet  they  are  denyed  and  derided  by  the  Protejiants  ? 
 
 Anf.  Credible  Hiftory  rcporteth  many  miracles  done  in 
 the  ririt  ages  oi'  the  Chntfian  Church,  and  fome  fince  in  (eve- 
 ral  ages  and  places  :  And  the  truth  of  theie  was  the  Cloak 
 for  the  Legends  multiplyed  talliu.s :  which  were  not  writ- 
 ten by  men  that  wrought  Miracles  themfelves  toatteihhem  i 
 nor  that  proved  the  verity  ot  their  writings  as  the  Apoitks 
 did  :  Nor  were  they  ever  generally  received  by  the  Christian 
 Churches,  but  were  written  awhile  ago,  by  a  few  ignorant 
 fupeiltitious  Friers,  in  an  ageofdarknefs,  and  in  the  manner^ 
 expolmg  the  (lories  to  laughter  and  contempt,  and  are  la- 
 mented by  many  of  the  mod  learned  PapiuH  themfelves,  and 
 not  believed  by  the  multitude  of  the  people.  And  (hall  no 
 Chronicles,  no  Records,  no  certain  Hiltory  be  believed,  as 
 long  as  there  are  any  foolifh  fuperftitious  Lyars  left  upon  the 
 Earth?  Then  Lyars  will  effectually  ferve  the  Devil  indeed, 
 if  they  can  procure  men  to  believe  neither  humane  teitimo- 
 ny,  nor  Divine. 
 
 Obj.  III.  Many  Fryers  arJFanaticl{sy  Quakers  and  other 
 Extbufiafts  haveby  the  power  of  Conceit,  been  iranftorted  into 
 fuch  jbreins  offpeech,  as  in  the  ApojUes  were  -accounted  fruits 
 of  the  Spirit :  Tea,  to  a  pretence  of  Profhefie  and  Miracles  : 
 And  bow  kj:ow  we  that  it  was  not  fo  with  the  Afoftles  ? 
 
 In  Anfw. 
 
426  ***  Objections  from  things  Extrittfecal.  refolded. 
 
 »*w  like  ark  the  fio-  Anfw.  I.  It  is  the  Devils  way  of  oppofing  Chrift,  to  do  i* 
 rus  ef  Eunapius,  ef  by  apifh  imitation  :  So  would  the  Egyptian  Magicians  have 
 ^titf^  *&¥»*  thc  7«^^  At:d  Chriftamfy  conflfteth 
 tJnhms^dderL  not  o(c  *nV  words  wh*b  anorh"  m^  110t  fPeak>  °r  any  adi- 
 «wr  rqptwer,  pro-  ons  oi  devotion,  or  geiture,  or  formality,  which  no  man  elfc 
 pbcfithvifi*™,  b:m-  can  do.  There  are  no  woids  which  fecm  tofignifle  a  rap- 
 c/f5,  t#  Wcf  the  ture  (which  are  not  miraculous^  but  they  may  be  counter 
 l7on^7  ™*  ftlted :  But  >'et «  a  Statuary  or  Painter  may  be  known  from 
 T    *  a  Creator,  and  a  Statue  from  a  Man,  fo  may  th.r  Devils 
 
 imitations  and  fictions  from  the  evidences  of  Chriftianky 
 which  he  would  imitate.  Look  through  the  four  p^rts  of 
 the  teftimony  of  the  Spirit,  and  you  may  fee  this  to  be  fo. 
 i.  Wha<  antecedent  Prophefies  have  foretold  us  of  thefe 
 mens  actions  >  2:  What  frame  of  Holy  doctrine  do  they 
 deliver  bearing  the  Image  of  God,  befides  fo  much  of  Chrifts 
 own  dodrine  as  they  acknowledge  ?  3  And  what  Mira- 
 cles are  with  any  probability  pretended  to  be  done  by  any  of 
 them  ( unlefs  you  mean  any  Preacher  of  Chriftiar.ity  in  con- 
 firmation of  that  common  Chrifxian  Faith .)  There  are  no 
 Quakers  or  other  Fanaticks  among  us,  that  I  can  hear  of 
 who  pretend  to  miracles :  In  their  firft  arifing,  two  or  three 
 of  them  were  raifed  to  a  confidence  that  they  had  the  Apo- 
 ftolical  gift  of  the  Spirit,  and  mould  fpeak  with  unlearnt 
 Languages,  and  heal  the  tick,  and  raife  t\\t  dead  ;  bunh.y 
 failed  in  the  performance,  and  made  themfclves  the  common 
 fcom,  by  tfee  vanity  of  their  attempts  :  Not  one  of  them 
 that  ever  fpake  a  word  of  any  Language  but  what  he  had 
 learnt  >  nor  one  that  cured  any  difeaie  by  Miracle  :  One  of 
 them  at  Worcejhr  half  famifhed,  and  then  fas  is  moil  pro- 
 bablej  drowned  himfelf  *,  and  a  woman  that  was  their  Lea- 
 der undertook  to  raife  him  from  the  dead  5  But  fhefpake  to 
 him  as  the  Priefts  -ofBaal  to  their  God,  that  could  not  hear ; 
 and  made  but  matter  of  laughter  and  pity  to  thofe  that 
 heard  of  it.  There  hath  not  been  in  England  m  ourdayes 
 that  ever  I  could  hear  of,  either  by  Jefuit,  Fryer,  Quaker,  or 
 other  Fanatick,  fo  much  as  a  handfome  Cheat,  refembling  a 
 Miracle ,  which  the  People  might  not  eafily  fee,  to  be  a 
 tranfparent  foolery.  But  many  wonders  I  have  known  done 
 at  the  earneft  Prayers  of  humble  Christians.  So  that  he  who 
 lhall  compare  the  Fryers  and  Fanaticks  with  the  Appftles 
 
 and 
 
7  '  •  i)'ijc&ionsfrowthings  Extrivfecal,  refolvcd.  42  7 
 
 Hid  1  th-r  Difcipks  of  Chrift,  ( whofc  Miracles  were  fiich  as 
 ::beei  ;  w  ill  fee  that  the  Devils  apiftl  delign,  though 
 .iy  cheat  fcrfaken  Souls  into  infidelity,  is  fuch  as  may 
 confirm  the  faith  offbba  men.    4.  And  what  Spirit  of  fan- 
 h  accompany  any  ot  their  peculiar  doctrines > 
 If  an  m  do  any  g>  od  in  the  World,  it  is  only  by  trie 
 
 :  :  But  for  their  own  dd'trincs,  what  do 
 they  but  cheat  men  and  draw  the  fimple  into  fin ?  A  Friet 
 loGrixe  may  draw  men  to  fome  topper y  or  ri- 
 dfju1  v.ony,  or  (ub/ction  to  that  Clergy,  whofc  ho- 
 
 ly dili  (teth  injrriviifg  wbofiaU  be  great  eft,  and 
 
 I  it  over  the  inheritance  of  Chrift,  and  ride  them  by  con- 
 firaintj  a  tangly.    A  Quaker  by  histffPH  doUrine  may 
 
 teach  men  tocaftaway  their  bands,  and  cuffs,  and  points, 
 and  hat-bands,  and  to  fay  [_Thou~]  flitlead  of  [  Tom  ]  and  to 
 pit  iff  their  hats  to  no  wen,  and  to  be  the  pubhek  and  pri- 
 vate revilers  of  ihc  holieji  and  abkft  Preachers  of  the   G  )* 
 (pel,  and  the  belt  of  the  p:ople,  and  with  truculent  courts 
 ttnauccs  to  rail  at  God's  tervants  in  a  horrid  abufe  of  Scri- 
 pture-term?.    If  this  itnage  and  wor^of  the  Devil  were  in- 
 deed the  image  and  rvoi\  of  God,  it  were  fome  temmony  oi 
 the  verity  ot  their  doclnne.     And  yet  even  thefe  Sects  do 
 but  like  a  flafh  of  lightning,  appear  for  a  moment,  and  are 
 faddenly  extinct,  and  fome  other  fed  or  fraternity  fuc- 
 ceedeth  them.      The  Quakers  already  recant  moll  of  thofe 
 r:g;dir.e$,  on  which  at  firft  they  laid  out  their  ehicfeft  zeal. 
 It  a  flafh  of  fuch  lightning,  or  a  fquib,  or  glow-worm,  be 
 argument  fuffident  to  prove  that  there  is  no  other  Sun,  then 
 Friers  and  Fanaticks,  as  oft  as  they  are  mad,  may  warrant 
 you  to  believe  that  all  men  arc  fo  too,  even  Chr;it  and  his 
 ApolV.es. 
 
 Obj'cd.  IV.  But  the  power  of  cheater s,  and  credulity  of the 
 2  ulgar  U  almoft  incredible.  'The  great  number  of  Vapifts  who 
 believe  their  holy  cheats,  andthe greater  member  of  Mahome- 
 tans, who  believe  in  am  oft  fottijh  ignorant  deceiver,  do  tell  us 
 what  a  foK)  it  U  to  believe  for  company. 
 
 Anfw.  This  is  furficiently  anfwered  already  :  no  doubt  but 
 cheaters  may  do  much  with  the  ignorant  and  credulous  mul- 
 titude :  but  doth  it  follow  thence,  that  there  is  nothing 
 certain  in  the  world?  None  of  thefe  -.  1  fo  fucceCsful 
 
 Ii  i   2 
 
^  i  #  TheObjetfiotufrow  things  Ext  r  in  fecal,  refolved. 
 
 in  deceiving,  as  to  make  men  of  found  understanding  and* 
 fcnfts  believe,  that  they  Taw  the  lame,  and  blind,  and  deaf, 
 and  fick,  and  lunatick,  healed,  and  the  dead  raifed,  and  that 
 they  themfllves  performed  the  like,  and  that  they  faw  and 
 were  inftru&ed  by  one  nfen  from  the  dead,  when  there  was 
 no  fuch  thing  \  or  that  abundance  of  men  did  fp.^ak  in  many 
 unlearned  tongues,  and  heal  the  lame,  andblmJ,  and  Iick, 
 and  raifc  the  dead  \  and  this  for  many  years  together,  in  ma- 
 ny Countries,  before  many  Congregations  j.  anJ  that  they 
 procured  the  fame  fpirit  tothofethat  believed  them,  to  do 
 the  like-,  and  that  by  this  means  they  planted  Curches  of 
 Inch  believers  through,  the  world  :  Wh  o  is  it  that  hath  been. 
 fiich  a  fuccefsful  deceiver  ? 
 
 As  for  the  Mahometans,  they  do  but  bJi^ve  by  education 
 and  humane  authority,  that  Mahomet  was  a  great  Prophet, 
 whole  fword,  and  not  -his  miracles,  hath  made  his  led  Co  . 
 ftrong,  that  they  dare  not  fp;ak .  againft  it.  Thofe  few  mi- 
 racles which  he  pretendeth  to,  are  ridiculous  unproved- 
 dreams.  And  if  there  be  found  a  people  in  the  world,  that 
 by  a  Tyrants  power  maybe  Co  birbarouily  educated  as  to 
 believe  any  fopp:ry,  how  tbolifh  and  vain  foever  be  the 
 report,  it  doth  not  follow,  that  full  and  unquestionable  evi- 
 dence is  not  to  be  believed. 
 
 Object.  But  what  can  be  imagined  by  the  wit  of  man  more 
 certain  thanfenfe  ?  when  it  is  found  fmfes,  and  all  the  fenfis, 
 and  all  mens  fenfes,  upon  an  ob)eU  fuit able  and  near,  with  can  - 
 Scnfus  noftro*,  non  venient  media,  &c.  And  yet  in  the  pint  of  T'ranfubftantiathn, 
 parens,  non  nutrit,  it  is  not  a  few  fools,  but  Princes,  Topes,  Prelates,  Payors,  Do- 
 non  magifter,  non  flors,  and  the  mo\\ profound  and  fultil  School-men,  with  whole 
 poeta,  nonfeena  de*  Kingdoms  of  People  of  aV  forts,  who  believe  that  all  theft  fences 
 tuS'cnnftnfii"^-  are  deceived,  both  other  mens  andtheir  own.  What  therefore 
 ducitavero:  Animis  way  not  be  believed  in  the  world? 
 
 omncs  xendumur  in-  Anfw.  And  yet  a  nihil ftitur  velcertum  eft,  ft  an  inhumane 
 fid  a?,  velab  ii  squos  foolim  coafequence  of  all  this  ;  nor  hath  it  any  force 
 STm *nU™r*WL\it  a£ainft  the  certain^  of the  Scripture  Miracles.  For,  i .  All 
 inomni1"c*fu^mpl?-  this  1S  nor  a  believing  that  fofitively  they  fee,  and  feel,  and 
 cata  inGdcc  imhatrix  tafie,  and  hear,  that  which  indeed  they  do  not :  but  it  is  a 
 bonivolupras,  malo-  believing  that  they  do  not  fee,  and  hear,  and  feel,  and  tafte, 
 orani  m"  c?  aTu*  that  whic^  3ndeed  tnev  ^  ;  tnev  are  mac*e  believe  that  there 
 iTp.'aTtf..  "'  *  ^'  *  m  ftf?'1^  an^  Wl m*.  vyhen  indeed  there  «,    Eut  this  is  no 
 
 delufion 
 
The  ObjtWwsfrom  things  I  xtrinfic&l%  refolved.  429 
 
 delufion  of  the /!*/«,  butofthe  understanding,  denying  c 
 ditto  the  fenfe  :  Ifyou  had  proved  that  all  thde  Rrni 
 Lords,  Prelates  and  People,  had  verily  thought  that  they 
 hadfiewi  andtajfod,  anetjelt  Bread  and  Whit ,  vthsn  it  was 
 ootid,  then  you  might  have  earned  the  caufe  ofunbeli  t : 
 !)•  it  upon  no  other  terms  ("which  is  to  be  remarked  J  than  by 
 proving  that  nothing  in  all  the  world  is  certain  or  credible. 
 Vox  all  the  certainty  of  the  Inttlledr.  is  fo  far  founded  in  the 
 certainty  of  fenfe,  and  refolvcd  into  it,  in  this  life,  that  it 
 cannot  pollibly  go  beyond  it.  Ifyou  fnppoie  not  all  mats 
 found confeatineftnfes  to  have  as  much  infallibility,  as  man  is 
 capable  of  in  tins  life,  for  the  ordinary  COndudt  of  htf  judg- 
 ment, you  mult  grant  that  there  is  no  further  infallibility  to 
 be  had  by  any  natural  way.  For  he  that  is  not  certain  of 
 the  infallibility  of  Rich  confentwgfenfes,  is  not  certain  that 
 ever  there  was  a  Bible,  a  Pope,  a  Prieii,  a  Man,  a  Council, 
 a  Church,  a  World,  or  any  thing. 
 
 2.  And  for  my  part  I  do  not  believe,  that  all  thefe  that 
 you  mention  do  really  believe,  that  their  ienfes  are  deceived  : 
 (  though  if  rjiey  did,  its  nothing  to  our  cafe  J    Molt  of  them 
 are  frightned  for  carnal  prefcrvation  into  a  lilencingof  their 
 belief:    others  know  not  what  Tranfubitanthtion  meancth. 
 Many  are  cheated  by  thePnefts  changing  thequeition,  and 
 when  they  are  about  toconfider,  Whither  ah  our  fenfes  be 
 certain  that  this  is  Bread  and  Win*  ?    they  are  made  believe 
 that  the  queition  is,    Whether  cir  fenfe  s  are  certain  of  the 
 Negative,  that  here  is  not  the  real  Body  and  Bloudof  Cbfifi.  And 
 they  are  taught  to  believe,  that  fenfe  is  not  deceived  about 
 the  Accidents,  which  they  call  the  Species,  but  about    the  &$r£^rU  l*. 
 Sulftance  only,  when  moll  of  the  fimple  people  by  the  fpe-  Reynolds,    4c   lib! 
 cits  do  undcrftand  the  Errand  Wine  it  (elf,    which  they  Apocr.     and    Bifitp 
 think  istotheinvifiblebody  ofChrift,  like  as  our  bodies,  or  Cofa  his  fall  coiic- 
 the  body  of  a  Plant,  is  to  the  foul.     So  that  although  this  in-  ({'""  w.^'M'^- 
 ftance  beoneot  the  greatelt  in  the  world,  of  infatuation  by  jambic  Amphilochii 
 humane  authority  and  words,  it  is  nothing  againft  the  Chri-  in  Auft.  Bibl.   Pat. 
 itian  verity.  '*°-  *•    Pafc-    6*4- 
 
 Objedt.  V.  Tou  are  not  yet  agreed  among  yoir  [elves  what  ^nyth^ X/li  scX- 
 Chrijiunity  is,  as  to  the  matter  of  Rule  :  theTapiJis  fay,  &  i*  J/oris  t&idn  aU 
 all  the  Vecre.es  defide  (  atleajx  )  in  all  General  Councils,  r>-  things  necctfary  to  the 
 gether  with  the  Scriptures  Canonical  and  'Apocriphal  :   fix  [tivition  of  all, 
 
 Ii  i  3  Frottjiants, 
 
4?0  •  The  Objections  from  thingt  Extrirtfecal^  refolved. 
 
 Quetradmodum  e-  Trotejiants  take  up  volxh  the  Canonical  Scriptures  alone,  and 
 nim  fiquisvcllcc  fa-  j,ave  not  near  romcb  in  their  Faith  or  Religion,  as  the  Pa- 
 piciwam   hums    fc-  *•/*    i  -  6      ' 
 
 culi    cxcrccrc,    non  M^      .       ,  \  ,         .        a 
 
 aliter  hoc  confcqui       -*»/»>.  What  it  is  to  be  a  Christian,  all  the  world  may 
 
 potent,  nift  dogmata  ealily  perceive,  in  that  folemn  Sacrament^  Covenant  or  Vow 
 
 ■Ph.lofophorum     le-  m  which  they  are  folcmnly  entred  into  the  Church  and  pio- 
 
 SLUpfS  *1Iion  °f  Chril^nltY>  ™d  wdeChnJlHtns.     And  the  an- 
 
 Deum  cxercerc,  non  tient  Creed  doth  tell  the  world,  what  hath  always  been  the 
 
 alii.nJe       difcemns  faith  which  was  profeiTed.      And  thofe  (acred    Scriptures 
 
 quam  ex    Scriptwris  which  the  Churches  did  receive,  doth  tell  the  world  what 
 
 •^W'  they  took  for  the  entire  conip-ehenfloii  of  their  Religion 
 
 ?at.To.t.p.6ii.       «ut  ]*  anY  b-ch  have  been  imce  tempted  to  any  additions, 
 
 enlargements,  or  corruptions,  its  nothing  to  the  difpara^e- 
 
 m  nt  of  Chrifi,  who  never  promifed,  that  no  man  fhould 
 
 ever  abufehis  Word,  and  that  he  would  keep  all  the  world 
 
 from  aiding  ox  corrupting  if.     Receive  but  fo  much  as  the 
 
 doclrine   of  Ch rift,  which  hath  certain  proof  that  it  was 
 
 indeed  his,  delivered  by  himlelf,  or  his  infpired  Apoiiles,  and 
 
 we  dehre  no  more. 
 
 Objjcl.  VI.  But  you  are  not  agreed  of  the  reafons  andrefo- 
 Union  of  your  faith :  one  refolveth  it  into  the  authority  of  the 
 Church,  and  others  into  a  private  fyirit,  and  each  one  feemcth 
 f efficiently  to  prove  the  groundlefnefi  of  the  otbtrs  faith. 
 
 Anftv.  Dark  minded  men  do  fuffer  themfelves  to  be  fooled 
 with  a  noife  of  words  not-underftood.  Do  you  know  what 
 is  meant  by  the  resolution  and  grounds  of  faith  ?  Faith  is  the 
 believing  of  a  concluilon,  which  hath  two  premiies  to  infer 
 and  prove  it :  and  there  mult  be  more  argumentation  for 
 the  proof  of  fuch  premifes,  and  faith  in  its  feveral  refpe&s 
 and  dependances,  may  be  faid  to  be  reflved  into  more 
 things  than  one,  even  into  every  one  of  thefe.  This  general 
 and  ambiguous  word  \_  Kefolution  ~]  is  ufed  oft'ner  topuzzle 
 than  refolve.  And  the  grounds  and  reafons  of  faith  are  more 
 than  one,  and  what  they  are  I  have  fully  opened  to  you  in 
 this  Treatife.  A  great  many  of  dreaming  wranglers  contend 
 about  the  Logical  names  of  the  Objedunt  quod,  &  quo,  &  ad 
 quod*  the  otjeautn form ale,  &  materiale,  per  fe,  &  per  acci- 
 dens,primarium  &  ftcundarium  •,  ratio  form  Jjs  qu£,qua  &fub 
 qua\  objetlunt  univocatiow,  communitatu,  perfetlionis,  origin^ 
 virtutU)  adaquatiow,  &c*     the  motiva  fidei}  rcfolutio,  and 
 
 many 
 
7  he  Objections  from  things  Fxtrwfccjl,  refak  4  5  j 
 
 many  fach  words i  whichare  not  wholly  ufelefi,  but 
 commonly  ufed  buttomake  anoifeto  carry  men  from  the 
 fcnfcj arjd  to  make  men  belkvethat  trovejrGc 
 
 which  is  meerly  de  nomine,  livery  true  Chrij-tian  hath  fome 
 folid  reafon  for  his  faith,  but"  every  one  is  not  leaned  and 
 accurate  enough  to  fee  the  true  order  ofits  caufesand  evi- 
 dences, and  toanalize  it  throughly  as  he  ought.  And  you 
 Will  take  it  for  no  difproof.of  Euclid  or  Ariftotle,  that  all 
 that  read  them,  do  not  fufficicntly  undcrftand  all  their 
 Demonstrations,  but  difegree  in  many  things  among  them- 
 felves. 
 
 Object.  VII.   Tou  makf  l{  a  ridiculous  Idolatry  to  worfl.ip  ftus    Julian    in   f/s 
 the  Sun,  and  Jupiter,  and  Venus,  and  other  Tlanets  and  Stars,  Options,  and  tuna- 
 which  in  all  probability  are  animate,  and  have  fouls  as  much  Y^m  ^<lefio,  pag# 
 noller  than  ours  as  their  bodies  are,  (  for  it's  like  Cod's  mrkj  (m,hl)  $P83  &c. 
 are  done  in  proportion  and  harmony  :  )  andfo  theyfeem  to  be  to 
 us  as  fuhrdinate  Deities  :   And  yet  at  the  fame  time  you.  wiS 
 worjlip  your  Virgin  Mary,  and  the  very  image  ofClr'rl,  yea, 
 the  Image  of  the  Crop  which  he  was  bang  don  i  and  rtafahta 
 cspita,  and  rotten  bones  of  your  Martyrs,   to  the  dijhonour  of 
 Frwcesi  who  put  them  to  death  as  malefactors:  Is  not  the  Sun 
 more  worthy  of  honour  than  thefe  $ 
 
 Anfw.  1.  We  ever  granted  to  an  Eunapius,  Julian,  Por~ 
 phyry  or  Celfus,  that  the  Sun,  and  all  the  Stars  and.  Planets, 
 are  to  be  honoured  according  to  their  proper  excellency  and 
 ufe:  that  is,  to  be  eiteemed  as  the  moil  glorious  of  nil  the 
 vifible  works  of  God  ■,  which  (hew  to  us  his  Omnipotence, 
 VVjfdom  and  Good ncis,  and  are  ufed  as  his  infrruments  to 
 convey  to  us  his  chief  corporal  mercies,  and  on  whom,  un- 
 der God,  our  bodies  are  dependant,  being  incomparably  kfs 
 excellent  than  theirs.  But  whether  they  are  animated  or 
 no,  is  to  us  utterly  uncertain  :  and  if  we  were  fure  they 
 were,  yet  we  are  fure  that  they  are  the  products  of  die 
 Will  of  the  Eternal  Being  ;  And  he  that  made  both  them  and 
 us,  is  the  Governour  of  them  and  us :  and  therefore  as  long 
 as  he  hath  no  way  taught  us.  to  call  them  Gods,  nor  to  pray 
 to  them,  nor  offer  them  any  facrihxe,  as  being  uncertain  whe- 
 ther they  underftand  what  we  do  or  fay-,  nor  hath  anyway 
 revealed  that  this  is  his  will,  nay, 'and  hath  expreily  for- 
 bidden us  to  do  fo  v  Reafon  forbiddeth  us  to  do  any  more, 
 
 than 
 
43  2  7he  Ob'jtUtonsfrom  things  Extrinfecal^  refolved. 
 
 than  honourably  to  efteem  and  praife  them  as  they  are,  and 
 ufe  them  to  the  ends  which  our  Creator  hath  appointed. 
 
 2.  And  for  the  Martyrs,  and  the  Virgin  Mary,  we  do  no 
 otherwife  by  them  :  we  honour  them  by  ejiimation^  love  and 
 ■praife,  agreeable  to  all  the  worth  which  God  hath  bcftowed 
 on  them:  (  and  chehohnefs  or' humane  fouls,  which  is  hrs 
 image,  is  mure  intelligible  to  us,  and  ib  more  difttnclly  ami- 
 able, than  the  form  of  the  Sun  and  Planets  is. )    Bit  we 
 pray  not  to  them,  becauie  we  know  not  whether  they  hear 
 u-s,  or  know  when  we  are  iincere  or   hypocritical^    nor 
 have  we  any  fuch  precepes  from  our  common  Lord,    ft  is 
 but  feme  ignorant  miltaken  Chriftians  who  pray  to  the  dedd, 
 or  give  more  than  due  veneration  to  their  memories.     And 
 it  is  Chriji,  and  not  every  ignorant  Chrilthn,  or  mistaken 
 S^ft,  that  I  am  juftifymg  ag  inft  the  cavils  of  unbelief. 
 
 Ohjc&.YllI.  Tou  make  ibeb.linefs  of  Chrijiian  doV.rine  a 
 
 *  JsjWCMim*  j^'gc  great  part  of -the.  evidence  of  your  faith  \  *  and  yet  Papids  and 
 of  the  fa(*ties  of  Protectants  maintain  each  others  dotlrine  to  be  wicked:  and 
 man  by  an  hfant,  [o  fab,  efpeciafy  againli  Kings  and  Government,  as  S^ci,  or 
 Chuft-At)  by  infant  Ocero,  or  Plutarch  would  have  abhorred.  Vie  Protetanti  tell 
 cbtifam.  r\  primo  the  Pafijis  ofihe  General  Council  jt  the  hater  an,  fub  Innoc.  3. 
 mirabil  tcr  occulta  where,  Can.  3.  it  is  made  a  wry  fart  of  their  Religion,.  That 
 ert  natura,  nee  per-  temporal  Lords  who  exterminate  not  Heretic\s,  may  be  ad- 
 tcft'nproCci^ennUs  ™cnijhed  and  excommvn'-cated,  and  thdr  Dominions  given  by 
 auicm  aewtibus  fen-  the  Pope  to  others,  and  fi<bp  as  difolliged  from  their  .allegiance': 
 fim,  tardevc  pocius  they  tei  them  0^  the  doarine  of  their  leading  Voiiors^  that  Kings 
 r.ofrr.etipfcs  cogno-  txcomnwnic ute  are  no  Kin^s,  but  may  be  kjlled :  And  of  the 
 fciir.us  :  itaque  il'a  ntany  -faMm*  which  the  Pope  hath  r»ifed  againfi  Kinos  and 
 
 ST*  £^S  **"&•  t  A«*  *  F^  f*  **\  *  *«*«'  <* 
 
 fada  eft,  nobis  ob-  worfethan  they,  and  that  their  Religion  hath  every  where  been 
 fcura  &  ioccrta  cil  j  introduced  ly  rebellion,  or  fiablifhedby  it:  and  that  the  Biile 
 pranofqje  appetitus  (which  is  your  Religion  )  hath  Cap  fed  moji  rebellions,  and  tbert- 
 illc  arimi,    taatum  ,Qre  fh     jarg  mt  Ut  the  people  read  it :   And  is  this  your  holy 
 
 •  gir  ur  falvi  aique  ia-  - ,  <-    ■       2  l     1  ^ 
 regii  efle    poflimus :  do  wine  ? 
 
 cum  autcm  defpicere 
 
 carpcrimus  &  fencirequid  firous,  &  q  id  ab  animant.bus  co^cisdiiFeramuSj  tun  ea  fcqu.i  inci- 
 
 piaius.ad  ejuxnatifunius.    Cic de  fi*.l.  yff  ipi.      Sois'ub.n, 
 
 Anftv.  1.    That  Chriftianity    is  incomparably  more    for 
 G jvernment  and  due  (ubjedtion,  than  Heathenifm,  is  pait 
 
 all 
 
7  he  Objections  from  thitigs  Extrinficalz  rcfoj  ^  433 
 
 all  doubt  to  thofe  that  arc  impartial  Judges.  How  few  <  I 
 all  the  Roman  Heathen  Emperours  was  there,  that  died  not 
 by  fubj^cb  hands  >  Among  the  Athenians,  a  King  and  a 
 Tyrant  were  words  toooftcii  of  the  fame  iignificant.  How 
 hateful  the  name  of  a  K  ing  was  among  the  Remans,  iswcil 
 known.  How  ftw  cvui  of  their  moil  renowned  Orators  and 
 Philolbphers  were  not  put  to  death,  upon  accusation  of  re- 
 liiUnee of  lome  Prince:  (Brutus,  Cicero, C*to,  Seneca,  &cc.) 
 CicerOjpro  Milonc,  can  fay,  £  Non  fe  oljirmxit  fcclere,  ftquis 
 %\ramu»toccidat\  qu.imiis  Jamiliarm  (  which  Brutvs  pra- 
 dtifed  on  Ctfer)  lit  luftv.l  5.  NuVa  mhU  cum  TyrJnwficn  tat 
 eft,  neque  eft  contra  naturam  fteliare  eum  quern  honeftv.m  eft 
 ttecare.  Much  more  fuch  dangerous  dedrrine  hath  Cicro. 
 SeneC  air  aged.  Hercul.f'ur.  faith,  [  Vienna  baud  ulla  amplior 
 
 fotcft,  magifq-t  opima  maUari  Jovt,    §)uanj  Rex  iniquus 
 
 But  Chrilhanity  teaeheth  us  fubjcction  to  bad  Rulers,  and 
 not  only  to  the  good.  The  ordinary  Writings  of  the  Athe- 
 nian and  Roman  learned  men  are  fo  bitter  againii  Kings,  and 
 fo  much  tor  the  peoples  power,  that  it  is  meer  impudency 
 for  men  of  their  Religion  to.afperfe  Chriftnnity  as  injurious 
 to  Kings.  How  things  were  ufed  to  be  carried  at  Rome,  you 
 may  perceive  by  thefe  words  ofLampridius^  who  wondring 
 that  Heliogabalus  was  killed  no  fooncr,  but  permitted  three 
 years,  faith,  \_  Mirum  fortajp  cuipiam  videatur,  Conitantine 
 verier abilis,  quod  htc  clades  quam  retuli  loco  Trine  ipumfuer  it  ^ 
 &  quidemprope  triennio^  it a  ut  nemo  inventus  fuerit  quiiftum 
 a  gubemaculis  Romans  Majftatis  abduceret-,  cum  Neroni,  Vi- 
 tellicj,  Caligula?,  cWerifquc  hujufmodi  nunquam  tyrannicidd 
 de fuerit, 
 
 Heficbius  in  Arcefil.  faith,    Arcefilaus    Regum  neminem 
 magnopere  coluit :  Quamobrem  legatione  ad  Antigonum/mfgews 
 pro  patriae,  nihil  obtinuit.     And  Laert.  maketh  Solon  refolve 
 not  to  live  in  his  own  Country,  meerly  becaufe  there  was  a 
 Tyrant,  that  is,  a  King,  that  had  by  a  fad ,on  fet  up  himfelf,  ^f^X 
 and  yet  ruled,  as  he  profeiTed,  as  righteoufly  as  a  Senate.  And  (Sibillinis)  quidyi< 
 he  faith  of  Tbales,  that  it  was  one  of  the  rarities  which  he  potius  quam  Regero 
 fpake  oiyRewpubl.  vidiffiTyr annum  f.nem.  And  of  Cbryfippus,  Pro^ranc  :    Qucm 
 
 &odvid:tur  after nator  Regum,  immodicefmfa&e.  5;om*   ?°fthac   nf 
 
 °Sr    ,  •",        ,         11         r      v  rZ*    .„•         ,       Dunce  homines  eflc 
 
 Vvedonot  deny  but  there  are  three  torts  of  Chnltians  that  patiencur.  Qc  Div;. 
 
 are  too  much  for  the  refilling  and  deftroying  of  bad  Go-  nxt.  I.  2.  p.  i8o\ 
 
 Kkk  vernours, 
 
434  The  QbjeBionsfrom  things  Extpinfecal^  refilved.. 
 Imoeratcrerti  neceffc  vernouis.  and  (peak  muchasthefe  Heathens  did  :  The  one 
 eft  uc  fufpiciany-s,  at  ^ort  are  fQme  t>Ver-philof(  phical  learned  men,  who  have 
 cni;r  quem  Oom;n.;s  r  ,  .  ?  ,  l  .  _  ~  ,  ,  '  , 
 noftcrelcgit-:  utmc-  -moxi:  convened  with  the  antient  Greekj  and  Hemam  than 
 rico  d xerinij  Nofter  with  Chrifrian  Writers.  S.-ch  was  hondl  Petrarch^  who  pe- 
 ed rriagis  ctfar,  ut  a  rilouily  faith,  Et  [arte  five!  unumP  atria  civ  em  bonuyn  habeat, 
 Deonoftro  conHicu-  malum  Donnnum  divtips  nou  babebit.  Tht  kcond  fort  are  the 
 tus.     unwU  Ui%!%  fa<cj  jon  ci .  t|ie  p0pC^  w}y.  are  j^  t0  jt  ^  meer  intere£  ^  thek 
 
 Religion  and  Ckrgy-uitercfii    both  confiit  in  an  univerfal 
 
 Kingdom  or  Government  over  Kings  and  all  the  Christian 
 
 world  :  it  is  no  wonder  theft  fore  to  find  them  indultrious 
 
 to  fubjedi  ail  powers  to  themtelves.   The  third  fort  are  here 
 
 and  there  a  tew  Enthufians,.  or  fanatical  deluded  perfons, 
 
 who  are  like  the  turbulent  Zealots  among  the  J  tvs,  who 
 
 occaiioned  the  combuitions  and  bloud-lhed  at  Jerufalnn, 
 
 about  the  time  of  its  dcftru&ion  :  v/ho  are  but  the  ignorantcr 
 
 fort  of  Chriit;„n  •,  m.fled  by  pretences  of  zeal  or  infpiration, 
 
 for  want  of  judgment,  (tayednefs  and  experience.     And  this 
 
 is  vitiuvn  fA&r£w*i  and  is  no  difpaugement  to  Chnft.    As  for 
 
 any  doctrines  of  rebellion  or  ledition,  ordepofing  and  killing 
 
 excommunicate    Kings,    there  Js  none  more  condctnneth 
 
 them  than  Chrift.     It  is  not  every  proud  or  covetous  .per ion 
 
 that  makah  the  mme  of  Chriitianity  or  Chuich-govern- 
 
 rftent  a  cloak  for  his  ufuipation,  ambition  or  worldlinefs,  that 
 
 .  we  are  pleading  f r :     A  Roman  Prated  was  wont  to  fay, 
 
 fol    iii    p02.  cx-  M*ks  we  thkBtfhGp  of  Rome,  ar.dlwil  be  a-  ChrttiLm  :    What 
 
 po/oidttb'ihe  number ef  if  the  match  had  teen  made,  and  the  Pagan  had  turned  Chri- 
 
 *4,ititWift  666  by  re-  fhan  ;n  prcfdlion  for  that  Bifhoprkk  >  and  had  lived  like  a 
 
 feence.e  i  K  *v  10.  pdgan  ^^    ancj  domineered  according   to  his    ambition  ? 
 
 '*/'       °c'c;t  rn's  w°uld  Chriitianity  have  been  ever  the  worfe  for  that  ?  ja  ge 
 
 yearlyrevenue  efGoM  of  Chrift  by  his  own  Book  and  do&rine,  and  not  by  the 
 
 was*66>JeHts:  and  Council  oiLaterane,  nor  by  the  books,  or  doctrine,  or  pi  - 
 
 fobejaaj*,  -inticbrjft  <f^€  pf  j^y  pr6ud  and  worldly  hypocrite,  who  abufeth  his 
 
 ^tmom  o  ''frmfelf,  Name  to  fin  againit  him.     Chrift  never  promiied  to  make 
 
 rvhirb  h  dtit  id  a  true 
 
 J{ing    A<  if  tow  tou/nefs  and  great  revenues  were  the  number  of  the  Beaft. 
 
 Et  in  rap.  17    In  purpura  fucus  Mtnulati  regiminis :    In  co^cno,  cruentu  habitus  impletatis* 
 dci-  onft>atur.     Fol   il^.p.i 
 
 VoSis h:m;na  aeftittiatlo  innocentiam  tradidic :  humana  item  dominar/o  taperavk  :  'nde nee 
 plcnxnec  ;-deo  timenda?  eftis  difciplinae  :  Tanta  eft  prudemia  horr.inh  ad  dctr.onllr.ind.rn  bo* 
 num.  cuanwuuauthoritas  ade-i^endum:   tam  ilia  falli  facilis  quara  ifta  contemn;.      tertuU 
 
 fuch 
 
The  Ob']tttionsfrom things  Extnnfccal,  re/blvcd.  43S 
 
 fuch  Laws,  as  no  man  could  abuft  or  break.  Yet  withall 
 let  mc  tell  you,  (hatthefplcoc  and  envy  oftadriousperfons, 
 doth  uGaallycaufc  them  to  belie  each  other,  and  make  each 
 Others  3o#rii  as  as  they  call  :  and  lt'wran^lin g  b 
 
 fill  out  and  call  one  another  bajiards,  it  is  no  good  proof  thit 
 t'uy  aielo  inc 
 
 Obied  you  that    do  tfcaft  the  doVuines   of 
 
 iijhyaky,  are  traitors  againft your  Cottmrits  lilertiet,  and 
 bafe-ffirited  flatterers  of  Princes,  and  defender?  of 
 
 1 1  r*nn  and  ; ;  r  jjfa*,  a  id  at  tolegthur  count  fiance  fryour 
 ■  i  Hanfpril  *  foot  and  privat.  in  cowparifon 
 y  the  old  Gf  Rmnan   genus,  which  would  ft  and  up 
 
 tyrant. 
 Anfir.li  learns  Chrift  ianity  is  hot  and  cold,  as  malice  fan- 
 cieth  it.    Ind«  ed  the  doctrine  of  it  is  (o  much  tor  fubm;(Tion, 
 patience  and  peace,  asgiveth  more  countenance  to  this  ac- 
 cufation  than  the  former,  but  is  guilty  of  n.ithcr  cf  the 
 crimes.  It  is  not  Mattering  hypocrites-that  I  am  to  defend,  let 
 them  bear  their  flume  i  but  it  is  the  doctrine  of  Chrift  which 
 is  the  thing  in  quellion.     Did  Chrift  flatter  Htrod,  when  he 
 {aid,  Go  tell  that  F,  x,  Behold,  I caft  out  devils ,  &c  ?    Luk.  1 3. 
 32,  Did  John  Baptift  flatter  him,  when  he  loft  his  liberty  and 
 life  tor  reprehending  his  filthy  luft  ?  Did  Cnr.'ft  flatter  th. 
 rhanfecs?    Matth.z^.     Doth  James  flatter  the  rich  and 
 graat,  Jaw.  5.1,  &c.  Go  to  -:on\  ye  rich  men   »'.  -p  and  haul, 
 for  the  miferies  that  ft  ill  come  vfonyoU  :  your  rich  s  are  cor- 
 r  pted,  and  your  garments  moth-eaten  •,  your  quid  und  fiver  is 
 cankered^  and  the  rift  of  them  ft  iti  be  a  mtnefs  againft  you, 
 ijndjhal!  eat  your  fl.jh  as  it  were  fire:  ye  have  heap  -dtreafure 
 bet  for  tbeift  duys —    Ye  have  lived  in  fleafure  9#  the 
 earthy  and  becnWuuton,  ye  have  nourifhed your  hearts  as  in  a 
 day  of  ft '  aught  er  :  ye  have  condemned  and  hjiedthe  jttft]  and  he 
 d.th  not  rtfift you.      And,  Jam.  2.6.  Do  sot  rich  men  epprtfi 
 you,  anddiAW  you  before  the  'judgment- feats  ?    Chr.uhamty 
 (eacheth  us  to  lament  the  fin  of  Tyranny,  th<  grand  crime 
 which  keepeth  out  the  G)fpel  rrom  the  Nations  of  Infidels 
 and  Pagans  through  the  earthy    and  echpfeth-ks  glory  in 
 the  Popifh  Principalities  :  It  teacheth  us  to  refill  tyrannical 
 Uiiupers  in  the  defence  of  our  true  and  lawful  Kings.  But  if 
 it  teach  men  patiently  to  fufftr,   rather  than  nbcllioufly 
 
 Kkk  2  refill, 
 
43 6 .  The  OhjeUionsfrom  things  Extrirtfecal^  refolved. 
 
 refift,  that  is  not  from  bafenejs  but  true  mi  hnefs  of  fpirit, 
 exceeding  both  the  Greeks  and  Roman  genius:  in  that  it  pro- 
 ceeded from  a  contempt  of  thofe  inferiour  trifles,  which 
 they  rebdl  for,  and  from  that  fatistaclion  in  the  Hopes  of 
 endlefs  glory,  which  maketh  it  eafie  to  them  to  b.ar  the 
 lofsof  lib.rty,  life,  or  any  thing  on  earthy  and  from  obedi- 
 ence to  their  higheft  Lord.  But  in  a  lawful  way  they  can 
 defend  their  Countries  and  liberties  as  gallantly,  as  ever 
 Heathens  did. 
 
 Ob)  £t.  IX.  J{  your  'Religion  had  reufonforit,  what  need  it 
 be  keft  up  ly  cruelty  and  bloud  ?  how  many  thousands  and  hun- 
 dred thovfands  hath  [worn,  and  fire,  and  inquifition  devoured,  as 
 for  the  fpporting  of  Religion  ?  and  when  they  are  thus  com- 
 felled,  how  k^tow  you  whobelieveth  Chrijiianity  indeed  ? 
 In  «cclefia  non  co-       Anfw.  This  is  none  of  the  way  or  work  of  Chriftianity  \ 
 aaum,  fed  acquief-  but  of  that  fed:  which  is  raifed  by  woildly  intertft  and  de- 
 mctaa  °Pconvcrti1  i]&n>  and  muft  accordingly  be  kept  up.     In  Curia's  own  fa- 
 Non  eft  enitn  qui  cu*  m^Y->  twoof  his  Diiciples  would  have  called  for  fire  from 
 rare  pofTit  invkum.  heaven  toconfume  thofe  that  rtjedkd  him  i  but  he  rebuked 
 cbryfeft.^  them,  andtold  them  that  they  knew  not  what  manner  of 
 
 Nemo    invitus .bene  Cfltit  ^y  were  0^  ancj   tjiat  fe  came  not  ro  deftroy  mcns 
 
 eft  quod  facir.   *Aug.  hves,  but  to  fave  them  :  Will  you  now  lay  the  blame  of  that 
 Cenfef,  •       '   confuming  zeal  onCbrift,which  he  fo  r^buketh?  The  fame  two 
 
 men  would  have  been  preferred  before  the  reit,  to  fit  at  his 
 right  hand  and  his  left  hand  in  his  Kingdom  •,  and  his  Difci- 
 ples  firove  who  mould  be  the  greateft  :   Did  Chriit  counte- 
 nance this  >   or  did  he  not  fharply  reprehend  them,  and  tell 
 them  that  they   mull  not  have  titles  and  domination  as  fc- 
 eular  Princes  have,  but  be  as  little  children  in  humility,  an.t 
 their  greatnefs  muft  confift  in  being  greatlicfi  fcrviceable,  even 
 in  being  fervants  to  all.    If  men  after  this  will  take  no  warn- 
 Prjcfefti  vel  Antittctu  ing'  but  %hr^nd  kill,  and  burn,  and  torment  men,  in  car- 
 vititm  eft  non  quam  nalzeal,  and  pride,  and  tyranny  >   (hall  this  be  imputed  to 
 optimum    efle ,  nee  Chrift,  who  in  his  doctrine  and  life  hath  formed  fuch  a  tefti- 
 novas  fubinde  virtu-  mony  againft  this  crime,  as  never  was  done  by  any  elfe  in 
 are:afie5id?m  vtr"  thc  world>and  as  is  ^  came  an  off  nee  to  unbelievers  > 
 tutis'fu*  prxftantia",       Objedl  X.J^e  fee  not  that  the  Leaders  in  the  Chr<ftianRe- 
 mukitud.nem  ad  me-  ligion  dj  really  tkemfehes  believe  it :  Fope  Leo  the  tenth  ca^ed 
 diecritatem  trafturus  it,  Fabula  de  Chrifio  :  What  do  wenntakg  of  it  but  a  Trade  to 
 fc.7(aqM.  Qrar.i.  ilve  ty  ?  a  means  to  get  Abb les,  and  Btjbof  ricks,  and  Benefices j 
 **   '  and 
 
'I  he  QljcB  ions  from  things  Extrinficalt  refilvcd. 
 
 and  to  live  at  eafe  andflejhly  flea  fare  :    and  what  do  Sr&tlar 
 rs  waks°'  iT>  ih:t  a  }}ie'nis  tok^ef  their,  fubjeC:s  in  in 
 
 J.f*\  r  c  thatknoweth  no  other  Crinftians  in  the  world  Pr<fcctoiri  fruadMi 
 ichas  thefe,  knoweth  none  ac  all  and  is  unfit  ro  i  idg€  ;,!llll">    &    k1.61*.? 
 ofthok  whom  he  kno wctn  hoc.     TrucCnriitiaus  arctntrt;  VL;;(:olir, 
 that  place  all  their  happineft  an  i  hep  sin  the  life  rocome,  &erc,  mimal 
 and  ule  this  lite  in  order  to  the  next,  and  contemn  .ill  the  ■; '    "■«■ 
 wealth  and  glory  of  the  world,  in  companion  of  the  loVeof  &  ra^«illc*-  ; 
 G  >d  and  their  falvation.     True  Pattois  and  Bifhops  or' the 
 Church  do  tbirfi  after  the  converfion  and  happhufsof  fin~ 
 ncrs,  and  fpend  their  lives  in  diligent  labours  to  thefe  en  Is  i 
 not  thinking  it  too  much  to  (loop  to  the  poo  a  it  for  their 
 good,  nor  regarding  worldly  wealth  and  glory  in  corrpari- 
 ibn  of  the  winning  of  one  foul,  nor  counting  their  lives  dear, 
 if  they  may  but  finilh  their  courfe  and  miniitcry  with  joy. 
 Jjt\^  15.  A^  .  20.  Heb.  13.  7.  17.  eke.    They  are  hypocrites, 
 and  not  true  Chnftians,  whom  the  objection  doth  deferibe, 
 by  what  names  or  titles  foevcr  they  be  dignified,  and  are 
 more  difowned  by  Chnll  than  by  any  other  in  the  world. 
 
 Object.  XI.  Chrijhans  are  divided  into  fo  many  feels  among 
 them  [elves,  and  every  on*  condemning  Gthers,  that  we  have  rea- 
 f)M  toffteatbem  ail:   for  how  kyow  we  which  of  them  to  be-  STcut  noxium  cft  fi 
 lieve  or  follow  ?  unitas  defit  bon's,  ;t.i 
 
 Anfw.  1.  Christianity  is  but  On?,  and  cafily  known  ;  and  pemicioDun eft  (i  fie 
 all  Chriftians  do  indeed  held  this  ascertain,  by  common  in  mals-  P*"fcrfbi 
 agreement  and  confept,  they  diner  not  at  all  about  that  £$*  £^3 
 which  I  am  pleading  for :  there  may  be  a  difference,  whe-  aaw,  &tancomagis 
 ther  the  Pope  of  Rome  or  the  Patriarch  of  Conjtantinofle  be  incwig  biles,  ouamo 
 the  greater,  or  whether  one  Biftiop  mult  rule  overall,  and  *w«roesfecic.  Greg* 
 fuch  like  matters  of  carnal  quarrel  i  but  there  is  no  difference  f^-'Ln^biz  nos 
 whether  Chrift  be  the  Saviour  of  the  world,  or  whether  all  opmionuiT»  '  virctas 
 his  dodrrme  be  infallibly  true  :  and  the  more  they  quarrel  hominuroqic  d  Tca- 
 about  their  perfonal  intcrcfts  and  by-opinions,  the  moll  valid  fio:  &  quia  i.on  idem 
 is  their  teffimony  in  the  things  wherein  they  all  rgree  :  it  is  %%&**££ 
 no:  thofe  things  which  'they  differ  about,  thai  I  am  now  ramus:  Ilia qti*aliis 
 pleading  for,  or  peifwading  any  to  embrace  j  but  thofe  fie,  alii-  fecus,  ncc 
 wherein  they  all  confine.  *ttf"  .fc:,1Pcr  cu"a 
 
 2.  But  if  they  agree  not  in  all  the  t^^^fbm^d^^^^^ 
 gion,it  is  no  wonder,  nor  inferreth  any  more  than  that  they  eft  iongc  ahtf r."  Of. 
 are  not  dWferfeti  in  the  knowledge  ot  fuch  high  and  myfie-  deteg.\.  />,  22$. 
 
 K  k  k  3  rious 
 
438  The  ObjeUions  front  ihwgs  Extrwfecaljrefolved. 
 
 rious  things ;  and  when  no  man  underftandeth  all  that  is  in 
 Ariftotle^  nor  no  two  interpreters  of  him  agree  in  every 
 expofition,  no,  nor  any  two  men  in  all  the  world  agree  in 
 every  opinion,  who  hold  any  thing  of  their  own,  what 
 wonder  if  Chnfriaris  differ  in  many  points  of  difficulty. . 
 
 3.  But  their  differences  are  notning  in  companion  of  the 
 Heathen  Philuibpheis,  who  were  01  Co  many  minds  and 
 ways,  that  there  was  fcarce  any  coherence  among  them,  nor 
 many  things  which  they  could  ever  agree  in. 
 
 4. -The  very  differences  of  abundance  of  honed  Chriftians, 
 is  occahoned  by  tmir  earned  detire  to  p'eafe  God,  and  do 
 nothing  but  what  is  juit  and  right,  and  their  high  efteem  of 
 piety  and  honefiy,  while  the  imperfection  of  their  judg- 
 ments keepeth  them  from  knowing  in  all  things,  what 
 it  is  which  indeed  is  that  good  and  righteous  way  which 
 they  mould  take.  If  children  do  diifer  and  fall  out,  if 
 it  be  but  in  (hiving  who  (hall  do  belt,  and  pleafe  th.ir  father, 
 it  is  the  more  excufable  :  enemies  do  not  (6  :  ideots  fall  not 
 out  in  Sehool-difputes  or  Philofopbieal  controversies :  fwine 
 will  not  fall  out  for  gold  or  jewels,  if  they  be  calt  brtbie 
 them  m  the  ftreets  :  but  it's  like  that  men  may. 
 
 5.  But  the  great  iidiugs  and  tactions  kepc  up  in  the  world, 
 and  the  cruelties  exercited  thereupon,  are  from  worldly  hy- 
 pcritcs,  who  under  the  mask  of  Chriitianity,  are  playing 
 their  own  game  :  And  why  mud  Chrift  be  anfwerable  for 
 thofe  whom  he  molt  abhorreth,  and  will  moft  terribly  cob- 
 Spirkus    fastis    eft  demn  ? 
 
 Patris  &  FiLi  Amor  Object.  XII.  Tou  bo  aft  of  the  holme  ft  of  Chriftians\  and  we 
 &  conncxio:  ad.ip  f^  not  but  they  are  worfe  than  Heathens  and  Mahometans: 
 fumpemnet  ioc.etas,  t;jey  are  wore  drunken,  and  greater  deceivers  in  their  dealings, 
 qua  erhcirr.ur   unum        ,  *c  ,       j        ,  .  j  1  1*1 
 
 corpus    unici     Filii  as  ^ftfu^  andunclean,  as   covetous  and  carnal,   as  froud  and 
 Dei.       bicuc    cnim  ambitious,  as  tyrannical  andperfidiout,  as  cruel  and  contentiau 
 unum  corpus  hominis 
 
 mulcisconftac  membris,  &  vegetat  omnia  trembra  una  animi,  faciens  in  oruio  uc  yidear,  in 
 aureuc  audiat,  &c.  Ica  Spirits  ian&us  membra  corporis  Chrifti  quod  eft  ecclefia,  concmec  & 
 vegetat.  Ec  fi:uc  humani  corporis  membrum  prjecifum,  forman  quidem  qua  membrum  cog- 
 r.ofciturretinet,  &c.  Sicquicunque  a  pratdi&ae  pads  imitate  divifus  cft?  facramentum  quidem 
 tanquam  formam  retinet,fed  fpiritu  prarcer  unitatcre  non  vivit.  Fruftra  ergo  foris  di-  forma 
 gloriancur,  ri.f\  incus  fpirim  vegetentur.    Aug.  de  Grxt. 
 
 Nulbs  Chriftianus  malus  eft  ni/T  h*nc  proTcflionem  fimulaverit.  Athcn.ig.  Ug.pro  Ch?i(i.  p  3. 
 Nemo  (  incarceribu.  veftris  J  Chriftianus  nifiplanc  tantum  Chriftianus  :  auc  C\  aliud,  jim 
 non  ChriUjanus.   Ten,  *Apol.  c.  43. 
 
 infomuch 
 
Ihc  Objections  from  things  Ex 7 r it; fee ,//  rcforocd. 
 
 i  among  the  Jvrkjjh  Mahometans)  and 
 
 fs  o*  CI  i 
 anity,  arJ  it  heeftlh  cut  j 
 t  earth  :  fothat  it  h  a  proverb  among  themz 
 h  any  v  ftfc Bed  oj  t  reach  n ,    If  7  *f,  do  \  w  thinks  I**  & 
 Man  ?    And    Acotta  witrnffeti  the   Ikf   of  the  Wcftr 
 Indies. 
 
 An\n\  i.  Kvay  man  knowcth,  that  the  vulgar  rabble. 
 who  indeed  arc  o(  no  Religion,  w  ill  fctm  to  be  ofthe  Reli- 
 gion which  is  inoft  tor  their  worldly  advantage,  or  elie 
 which  their  Anceftors  andCuitom  have  dJiv.red  tathem  : 
 And  who  can  expect  that  fuch  (hovld  live  as  Cnn/tuns,  who 
 arc  no  Chrifhans  >  You  may  as  well  bbme  men,  becaufe 
 Images  do  not  labour,  and  are  not  learned,  wife  and  vjrtu- 
 6us,  We  never  took  all  tor  Chnfiians  indceel,  who  tor  car- 
 nal intercft,  or  culiom,or  tradition,  take  up  the  bare  name, 
 and  delire  to  be  called  Chnfiians :  rebels  may  afrecl  the  name 
 of  loyal  iubj.cts :  and  thieves  and  robber?,  the  name  of true 
 and  honeft  men  :  Shall  loyalty,  truth  and  honJly  therefore 
 be  j  ldged  of  by  fuch  as  them  ?  Nothing  can  be  more  r.n- 
 righteous,  than  to  judge  of  Chriftianity  by  thofe  hypocrites, 
 whom  Chrift  hath  told  us  ftall  be  condemned  to  the  fore  it 
 punifhment,  and  whom  he  hateth  above  all  forts  or  iinn.rs. 
 What  if  Julian^  Celfus,  Torpbyr},  oisny  of  thefe  objedtors, 
 (hou Id  call  themlelves  Chrilhans,  and  live  in  drunkenwtfe, 
 cruelty,  perjury  or  deceit,  is  it  any  reafon  that  Chriit  mould 
 be  reproached  for  their  crimes  ?  Chriftianity  is  not  a-dead 
 opinion  orname,  but  an  adtive  heavenly  principle,  renew- 
 ing .\nd  governing  heart  and  life.  I  have  betore  (hewed  what 
 Chriftianity  is, 
 
 2.  In  the  Dominions  ofthe  T'urhj  and  other  Inhdel  Princes, 
 the  Chriftians  by  oppreffion  are  kept  without  the  weans 
 otkjiorvledge  i  and  fo  their  ignorance  hath  caufed  them  to 
 degenerate,  for  the  greater  part,  mtoaf.nfual  fottifh  fort 
 bfpeopje,  unlike  to  Chriitians.  And  in  the  Dominions  of 
 the  Mofcevite,  tyranny  hath  fet  up  a  jealoufie  ofthe  Gofpel", 
 and  fapprelTed  Preaching,  for  rear  left  Preachers  mould  in- 
 jure the  Emperour.  And  in  the  Weft,  the  usurpation  and 
 tyranny  of  the  Papacy  hath  lock'd  up  the  Scriptures  from 
 that  people  in  an  unknown  tongue,  that  they  know  no  more 
 
 what 
 
44-0  7Lc  Objections froMjhitjgs  ExtrinfecaL  refclved. 
 
 tohatChcift  faith,  than  the  Pricft  thinks  meet  to  tell  them, 
 Lit  they  mould  be  loofcned  from  their  dependance  on  the 
 Rowan  Oracle.  And  thus  Ignorance  with  the  molt  deftroy- 
 tth  Chrittianity,  and  lcaveth  men  but  the  (hadow,  image  and 
 name  :  For  belief  is  an  intellectual  act,  and  a  fort  of  knowing, 
 and  no  man  can  lelicve  really  he  knowcth  not  what.  If  any 
 Difciples  in  the  School  of  Chrift  have  met  with  fuch  Teach- 
 ers, as  think  it  their  Vcrtue  and  proficiency  to  be  ignorant, 
 call  not  fuch  Chriftians  as  know  not  what  Chriftianity  is,  and 
 judge  not  of  ChrifVs  doctrine  by  them  that  never  read  or 
 heard  it,  or  are  not  able  to  give  you  any  good  account  of 
 it.  But  bLflld be  the  Lord,  there  are  many  thoufand  better 
 Chriftians. 
 
 Objed.  XIII.  Bit  it  is  not  the  ignorant  rabble  only ^bv.t  many 
 
 'of  your  nioji  zfalovs  Proftffors  of  Chriftianity  y  who  have  been  as 
 
 falfe,  as  yroua^  and  turbid  nt  and  [editions^  as  any  others. 
 
 •  lie  ublcunquerrlti-       Anfw.  i.  That  the  true  genuine  Chriftian  *  is  not  fo,  you 
 
 ci:m,  ibi  &  lizaaia :  may  QQ    pa(l  doubt  by  the  do&rine  and  life  of  Chrift  and 
 
 bonunbiDcq  fl  ^erk  his  APoiHes-  And  that  therc  are  thoufands  and  millions  of 
 ft  fcaiida'um  inimi-  limbic,  holy,  faithful  Chriftians  in  the  world,  is  a  truth 
 ci.  ch  yfejl.in  Mrdil.u  which  nothing  but  ignorance  or  malice  can  deny.  2.  Hypo- 
 6  Horn.  3*.  crires  are  no  true  Chriftians,  what  zeal  loever  they  pretend  •• 
 
 Sed  diat  aliquis  Thae  is  a2cal  for  j:  /f  arid  mtere{t,  which  is  oft  masked  with 
 cedcre  quofJam  a  re-  the  name  of  Zeal  tor  Cnriit.  It  is  not  the  feewing,  but  the 
 pula  dTcipln* :  De-  real  Chriftian,  which  we  have  to  juftirie.  3.  It  is  commonly 
 fnnc  turn  Chriftisni  a  few  young  unexperiene'd  novices,  which  are  tempted  into 
 
 ha^fiapudnos.lhi-  jjiforfqrs.  But  Chrift  will  bring  them  to  repentance  for  all, 
 lolorhi  vero  ilh  cum    .    r       ,  ...    r  1  r        H  .        f   .  ,      _     .' 
 
 talibus  fadib  in  no-  b  Jorc  he  will  forgive  and  lave  them.  Look  into  the  Sen- 
 mine  &  in  honore  fa-  pture,  and  fee  whether  it  do  not  difown  and  contradict  every 
 pientiat   perfevcrant;  fault,  both  ereat  and  fmall,  which  ever  you  knew  any  Chri- 
 
 rVHl'Auble  (Jorta   flian  commit  ?  If  jt  do>  ^as  vjilblY  lt  doth  ->  whY  mult  Chrift 
 
 tot  in    Dbrottof  be  blamed  for  our  faults,  when  he  is  condemning  them,  and 
 
 Docl.  5.  nc  bos  ipfa  reproving  us,  and  curing  us  of  them  ? 
 
 infnrir.emU',  H&iv  uii- 
 
 happy  they  crc  ihm  go  on  their  ovrn  heads,  and  want  good  guides  in  Rcligio-t.      Bibl.  Pat.Gr.  Iat. 
 
 To.  1.  p.  778. 
 
 Objed.  XIV.  'The  greater  fart  of  the  world  is  againft  Chri- 
 stianity :  Heathens  and  Infidels  are  the  far  greater  part  of  the 
 earth  :  and  the  great  eft  Princes  and  learn edji  Philofofhers  have 
 been  and  are  on  the  other  fide. 
 
 Anfw.  1 
 
The  Objections  from  things  F xtrwfecjl,  refolvcd.  441 
 
 Anfva.  1.  The  greater  number  of  the  world  arc  not  Kings'1 
 nor  Philofophers,  nor  wife  nor  good  men  :  and  yet  chat  is 
 no  difparagement  to  King?,  or  learned,  or  good  men.  2.  The 
 molt  of  the  world  do  not  know  what  Chrimanity  is,  nor 
 ever  heard  the  rcafbns  or  hi  and  therefore  no  wonder  if  rhey 
 are  not  Chriftians.  And  if  the  molt  of  the  world  be  ignorant 
 and  carnal,  andfuch  as  have  fubjedtcd  their  reafon  to  their 
 lufts,  no  wonder  if  they  are  not  wife.  3.  There  is  no  where 
 in  the  world  Co  much  learning  as  among  the  Chriftians,  ex- 
 perience puts  that  pall  difpute  with  thofe,  that  have  any 
 true  knowledge  of  the  world.  Mahomitanifm  cannot  en- 
 dure the  light  of  learning,  and  therefore  doth  fupprefs  or 
 fleight  it.  The  old  Greeks  and  Romans  had  much  learning, 
 which  did  but  prepare  tor  the  reception  of  Chrimanity,  at 
 whofe  ftrvice  it  hath  continued  ever  lmce.  But  barbarous 
 ignorance  hath  over  (pread  almoit  all  the  reft  of  the  world  : 
 even  the  learning  of  the  Chinenfes  and  the  Pythagoreans  of 
 theEaft,isbut  childifhnefs  and  dotage,  in  companion  of  the 
 learning  of  the  prefent  Chriitians. 
 
 Objedt.  XV.  For  all  that  you  fay ,  when  we  hear  fubtil  argu- 
 ings  againft  Chriftianity,  itftaggereth  //*,  and  we  are  not  able 
 to  confute  them, 
 
 Anfw.  That  is  indeed  the  common  cafe  of  tempted  men  : 
 their  own  weaknels  and  ignorance  is  their  enemies  ftretigth : 
 But  your  ignorance  fhould  be  lamented,  and  not  the  Chri- 
 ftiancaufe  accufed  :  it  is  adifhonour  to  your  felves,  but  it 
 is  none  to  Chrift  :  Do  your  duty,  and  you  may  be  more  ca- 
 pable of  difcerning  the  evidence  of  truth. 
 
 Objed.  XVI.  But  the  Offerings  which  attend  Chrift  laxity  An  hoe  nfq^cquiquc 
 are  fo  great,  that  we  Cannot  bear  them  :  in  moft  places  it  is  per-  aliccr  in  r  ta  *  &  non 
 fecutedbyfrinces  and  Magiftrates :  and  it  reftraineth  us  from  ^^^^nc  ft 
 our  pleafnres,  and  phtteth  us  upon  an  ungrateful  troublefome  d  biJicftquin  vir- 
 
 ....  .  1.  ,  ,  Wjitamaximampar- 
 
 lemobtmeacm  rebus  humanis,  ut  rchquasobruat  ?  Audebo  q^T  fecundun.  nacunm  fum  rant 
 appellare,  nee  fraudare  fuo  vcteri  nomine,  virtutis  autem  amp'aidire.n  qliafi  :n  altera  libne 
 lance  ponerc.  Tcrram,  mihj  crede,  ea  lanx,  &  maria  deprive ;  Temper  cnim  ex  eo  quod  n,a- 
 ximas partes  continet,  lanfiWqic  funditur,  res  rota  appdJatur.  Dirimus -aliquem  hilarem 
 vivere?  Igicur  fi  fexel  triftior  etfe&us  eft,  an  h  lara  vita  amifla  ert  ?  Cic.  de  fu.  l.< 
 pig.  209. 
 
 ifti  ipfi  qui  voluptate  &  dolore  omnia  mctiuntur,  nonnc  dauunc,  faplCnti  plus  Temper  adeflc 
 quod  velit,  quam  quod  no] it.  ldt  ibid, 
 
 Lll  life: 
 
AA2  The  OhjtUions  from  things  Vxtrinfecal^  refolded. 
 
 Tbofe  that  revolt  ft omjifc;  and  we  are  not  fouls  that  have  m  bodiss,  and  therefore 
 Ghnft  becaufe  fffrf-  cannot  fl eight  the fe  things. 
 
 feringi   are   <»** .£'*      Anfw.  But  you  have  fouls  that  were  made  to  rule  your 
 /oMts  e^NobisH^-  bodies,  and  are  more  worthy  and  durable  than  they  \  and 
 raclcotes*  illc  v'my-  were  your  fouls  fuch  as  reafon  telleth  you  they  fhould  be, 
 ft*    flagitiofe  dcfci-  nolifeon  earth  would  be  fo  delectable  to  you,  as  that  which 
 viflevideturaStoicis,y0uaCQOunt  f0  troublefome.    And  if  you  will  chufe  things 
 K'  oSt  p^nfting  for  your  portion,  &  be  content  with  the  momenta- 
 diciflct£ZfH«»e,non  ry  pleafures  of  a  dream,you  muft  patiently  undergo  the  fruits 
 dolcrc  cum  dolcrcc .'  of  fuch  a  foolifli  choice.    And  if  eternal  glory  will  not  com- 
 Illud  audicrat,   nee  p>nfetewhat  ever  you  can  lofe  by  the  wrath  of  man,  or  by 
 1^  iltd  "on  %;  the  eroding  of  your  flcMy  minds,  you  may  kt  it  go,  and  bo.ft 
 quiaturpe  non  effee,  of  your  better  choice  as  you  find  caufe. 
 &  eilec  ferendum  vi-      How  much  did  the  light  of  nature  teach  the  Stokkj,  the 
 ro.  p.  209.  <  Cynichj,  and  many  other  Scfts,  which  differeth  not  much 
 
 C*LJe«alimS  WawftprSf  k°m  Chriffs  precepts  of  mortification  and  felt 
 Vu*t.\ndnc*ptt      *  denial  ?     Socrates  could  fay,  £0/^*  ac  nobilitates,  non  folum 
 nihil  in  fe  habere  konejlatis,  verum  omne  malum  exeis  aboriri. 
 Laert.  1.  2.  in  Socr.  p.  99.    Vicebat  &  unicum  ef]e  bommfcicn- 
 tiam,  m  alum  qu  eunic  urn  ^  infeit'um.  Id.  ib.    Et  referent  i  quod  il- 
 ium Athenienfes  mori  dxrevijftnt,  &  natura  i!/e$,  ivquit.  Ib. 
 Et  mult  a  prius  de  immortalitate  animorum  ac  pr&chvra  dijft- 
 rens,  cicutambihir.p.  105.  Magna  animifublimit  ate  car  pent  es 
 fe  &  objurgantes  contemnebat.  p  96.     When  he  was  publickly 
 derided,  Omnia  ferebat  aquo  ammo.    And  when  one  kickt 
 him,  and  the  people  marvelled  at  his  patience,  he  faid,  What 
 if  an  AJs  had  kjefy  we^jhouldlhave  fuedhim  at  Law  ?   p.  9^. 
 When  he  faw  in  Fairs  and  Shops  what  abundance  of  things 
 are  fet  to  fail,  he  rejoycingly  faid,  ^uam  tnultis  ipfe  non  egeo  ? 
 &  cum  liber e  quo  veHet  abire  carcere  liceret,  noluit,  &plor  antes 
 fevere  increpavit,  pulcherrimofque  fermones  illos  vinuus  profe- 
 cutus  eft.    If (b  many  Philofophers  thought  it  a  fhameful  note 
 of  cowardile,  for  a  man  to  live  and  not  to  kill  himfelf,  when 
 he  was  falling  into  fhame  or  mifery,  much  greater  reafon 
 hath  a  true  believer,  to  be  willing  to  die  in  a  lawful  way, 
 for  the  fake  of  Chrift,  and  the  hope  of  glory,  and  to  be 
 lefs  fearful  of  death  than  a  Brutus,  a  Cato,  a  Seneca,  or  a  So- 
 '  crate 5,  though  not  to  inflict  it  on  themfelves.    Soundly  be- 
 lieve the  promifes  of  Chrift,  and  then  you  will  never  much 
 flick  at  fuifering.    To  lofe  a  feather,  and  win  a  Crown,  is  a 
 
 bargain 
 
The  Objc&ions  from  things  GxtrinfecaQ  refolvcci.  44. j 
 
 bargain  that  very  few  would  grudge  at,  And  pre  finely  with 
 Eftiu  to  kW  the  birth-right  tor  a  tnorfel,  to  part  with  heaven 
 
 tor  the  paltry  pleafurtJ  of  ritfli  and  fancy,  were  b-low  the 
 reafon  of  a  man,  if  lin  had  not  unmanned  him.     Mattt.  16. 
 
 25,  26.  U  will  fjve  his  tffo  jhjU  fofe  it,  and  whofoi  \  > 
 
 mil  loft  h:  myfikffblfUfind  it.    t  or  what  is  a  man  pro- 
 
 fited if  he  ■  the  whole  world,  and  lofe  hn  own  foul  ? 
 
 Virulent  EunafiW givcth  us  the  witnefs  of  natural  reafon, 
 for  a  holy  mortrfiedhfc,  whiltt  he  maketfnt  the  glory  of  the 
 Philofophers,  whom  he  eclcbratetb.  Of  Antoninus  the  Ton  ot 
 J&defiuf,  he  faith,  [Totumfe  dedidit  at  que  applicuitVns  loci 
 gentilibus,  &  facris  myjiici*  &  arcanx;  cito-jue  inDeorum  im- 
 mortalium  ccntuberniuntreceptus  fft 5  neghtla  prorfus  corporis 
 cura,  ejufque  voluptatibus  remiffo  nuntio,  &  fjpienti*   fiudio 
 
 frofano  vulgo  incogmtuvt  amplexus. Cuntti  mortales  bu- 
 
 jufce  viri  temper  ant  iam,  conitantiaw  &  inflefti  nefciam  mentem 
 demiraXi  fuere.  Eunap.  in  iEdef  What  a  Saint  doth  hv  make 
 Jamblkbus  to  be  ?  of  whom  it  was  feigned,  that  in  his 
 Prayers  he  would  be  lifted  up  above  ten  cubits  from  the 
 earth,  and  his  garments  changed  into  a  golden  colour,  till  he 
 had  done  ?  Eun.  in  Jambl.  p.  572.  Even  while  he  raileth  at 
 the  Alexandrian  Monks,  ut  homines  quidem  fpec'te,  fedvitam 
 turfem  forcorum  more  exigent es,  &c.  p.  598.  (  contrary  to 
 the  evidence  of  abundant  Hittory  )  he  beareth  witn.fs  again!! 
 a  viticus  life.  And  if  holin:fs,  and  mortification  or  tempe- 
 rance b:Co laudable,  even  in  the  judgment  of  the  bittercft 
 Heathens,  why  mould  it  be  thought  intolerable  ftridrnefs, 
 as  it  is  more  clearly  and  fweetly  propefed  in  the  Chriftian 
 verity.  And  if  he  fay  vijamblicus^  \_Qb)u\tit'ue  cuitum,  fact- 
 lent  ad  dcorum  aures  acceffum  habuit  j  ~]  we  may  boldly  fay 
 that  the  righteous  God  loveth  right eeufnefi ';  and  that  tbefrayers 
 of  the  upright  are  his  delight;  and  that  their  furT.rings  fhall 
 not  always  be  forgotten  i  nor  their  faithful  labours  prove  in 
 vain. 
 
 Llls  CHAP. 
 
444  The  readable  Conditions  required  ofthem^ 
 
 CHAP.   XII. 
 
 The  retfin-ibU  CorJiticns  r  (quired  of  ihtnt^  vph$wlR 
 overcome  the  difficulties  of  Believing^  and  will  not 
 undo  themfelves  by  wilful  Infidelity , 
 
 i 
 
 Have  anfweredthe  obje&ions  againfi  Chriftianity,  but 
 have  not  removed  the  chieftft  impediments :    for  reci- 
 fitur  ad  modum  recipentis  \  the  grand  impediments  are  with- 
 in,even  the  incapacity,  or  indifpofition,or  frowardnefe  of  the 
 perfons  that  fhould  believe.    It  is  not  every  head  and  heart 
 that  is  fit  for  heavenly  truth  and  work.  I  will  next  therefore 
 tell  you  what  conditions  Reafon  it  felf  wjII  require  of  them 
 that  would  not  be  deceived  :    that  fo  you  may  not  lay  that 
 blame  on  Chrift,  if  you  be  infidels,  which  belongeth  only  to 
 your  felves. 
 Non  merctur  audire      Cond.  i.  Come  not,  inyour  fiudies  of  thefe  fared Myfteries; 
 vcrltatcm,  qui  frau-  with  an  enmity  againfi  the  doUrine  which  you  mufifiudy  ;  or  at 
 duleotcr    imcrrogat.  [eafl  fuftend  your  enmity ',  fo  far  as  is  necejfary^  to  an  impartial 
 Ambiof.  fearch  and  examination. 
 
 For  ill  will  cannot  eafily  believe  well.  Malice  and  partia- 
 lity will  blind  the  ftrongeflwits,  and  hide  the  force  of  the 
 plaineft  evidence. 
 
 Con.  2.  Drown  not  the  love  of  truth  in  avitiousflejhly  heart 
 
 and  life  ',  and  forfeit  not  the  light  of  fufer  natural  revelation,  by 
 
 wilful  finning  againfi  natural  light,  and  debauching  your  con- 
 
 fciences,  by  abufmg  the  knowledge  which  already  you  have. 
 
 M'd  the  btrmntni  %{      Senfuality  and  wilful  debauchery  is  the  common  tempta- 
 
 Theophil.    rncioch*  Jtion  to  Infidelity  :    when  men  have  once  fo  heinoully  abuied 
 
 ad  Antolyc.  fbnvmg  God,  as  that  they  mud  needs  believe,  that  if  there  be  a  God, 
 
 thai  wickednefs  ctuf-  ^e  mu^-  ^e  a  terrour  t0  tnem  .  ancj  jf  thcre  be  a  judgment 
 
 *an&\hax't\x  Mndeth  and  a  life  of  retribution,  it  is  like  to  go  ill  with  them,  a  little 
 faneYsthtitbtycanntt  thing  will  perfwade  fuch  men,  that  there  is  no  God,  nor 
 $*0w  Cad,  life  to  come  indeed.     When  they  once  hofe  it  isfo,  and  take 
 
 it  for  their  intereft,  and  a  defirable  thing,  they  will  eafily  be- 
 lieve that  it  is  fo  indeed.  And  God  is  juft,  and  beginneth  the 
 executions  of  his  julhce  iathis  world  :  and  the  forfaking  of 
 
 a  foul 
 
rtho  will  overcome  the  difficult  ies  of  Believing,  &c.  44  5 
 
 afoul  that  hateth  the  light,  and  wilfully  rcfifteth  and  abufcth 
 knowledge,  rs  one  ot  his  mi'/t  dreadful  judgments.  Thar 
 man  who  will  be  a  drunkard,  a  glutton,  a  whore-monger, 
 a  proud  ambitious  worldling,  in  defpight  of  the  common 
 light  of  nature,  can  hardly  expect  that  God  mould  give  him 
 the  light  of  grace.  Dcfpightiug  truth,  and  enflaving  rcafon, 
 and  turning  a  man  into  a  beaft,  is  not  the  way  to  heavenly 
 illumination. 
 
 Cond.  3.  Be  not  ignorant  of  the  common  natural  Truths, 
 (which  are  recited  in  the  firft  part  of  this  booh^)  for  fufcr  natu- 
 ral revelation prefuppofetb  natural  <>  and  grace,  which  mafyth 
 us  Saints,  fuppofeth  that  reafon  hath  conftituted  us  men  :  and 
 aH  true  Knowledge  h  methodically  attained. 
 
 It  is  a  great  wrong  to  the  Chriftiancaufe,  that  too  many 
 preachers  of  it  have  miffed  the  true  method,  and  mil  begun 
 at  fupernatural  revelations,  and  built  even  natural  certainties 
 thereupon  i  and  have  either  not  known,  or  concealed  much 
 of  the  fore- written  natural  verities.  And  it  is  an  exceeding 
 great  caufe  of  the  multiplying  of  Infidels,  that  molt  men 
 are  duller  idle  drones,  and  unacquainted  with  the  common 
 natural  truths,  which  muft  give  light  to  Chriftianity,  and 
 prepare  men  to  receive  it.  And  they  think  to  know  what  is 
 in  Heaven  before  they  will  learn  what  they  are  themfelves, 
 and  what  it  is  to  be  a  man. 
 
 Cond. 4.  Get  atrue  Anatomy,  Analyfis,  or  Vefcription  of 
 Chriftianity  in  your  minds :  for  'if you  kjtow  mt  the  true  nature 
 of  it  firft,  you  will be  lamentably  disadvantage  din  enquiring  into 
 the  truth  of  it. 
 
 For  Chriftianity  well  underftood  in  the  quiddity,  will  illu- 
 strate the  mind  with  fuch  a  winning  beauty,  as  will  make  us 
 meet  its  evidence  half-way,  and  will  do  much  to  convince  us 
 by  its  proper  light. 
 
 Cond.  5.  When  you  have  got  the  true  method  of  theChriftian  » 
 dotlrin^  or  Analyfis  of  faith,  begin  at.  the  JLffentials  or  primitive 
 truths,  andproceed  in  order,  according  to  the  dependencies  of 
 truths ;    and  do  not  begin  at  the  latter  end,  norftudy  the  conclu- 
 fion  before  the  premifes. 
 
 Cond.  6.  Yet  lookjn  the  whole  fcheme  or  frame  ofcaufes  and 
 evidences,  and  take  xhem  entirely  and  con)unl\\  and  not  as 
 peevifl)  factious  meny  whoinftlenijh  zeal  again  ft  another  feci, 
 
 Lll  3  rejeCt 
 
446  ihereafonable  Conditions  required  of  thent9 
 
 reyU  andvilife  the  evidence  which  they  plead. 
 Viva  leftio  eft  v  ia       This  is  the  Devils  gain,  by.  the  railing  of  fedh  and  con- 
 ("anftorum.  Greg.Mor.  tenrionsin  the  Church  :  he  will  engage  a  Papiftfor  the  meer 
 '4*  intereft  of  his  fedf,  to  fpeak  lightly  of  the  Scripture  and  the 
 
 *Anveronifi  Deum  Spirit  ^  and  many  Proteftants  in  meer  oppofition  to  the 
 genus  humanum  re-  Papifts,  to  Height  'tradition,  and  the  teftimony  of  the  Church, 
 fpicerej  dquc  prxefle  denying  it  its  proper  authority  and  ufe.    As  if  in  the  fetting 
 
 SSST  'iimoTenS  of  a  Watch  or  Clock>  one  would  be  for  one  whed>  and  ™- 
 ftuderemus?  Nequa-  other  for  another,  and  each  in  peevifhneis  caft  away  that 
 quam,  fed  quia  per-  which  another  would  make  ufe  of,  when  it  will  never  go 
 fuafiflimifumus,Dco  true  without  them  all.  Faction  and  contentions  are  deadly 
 Sum  "fume  Ldid"',  enemiesto  truth. 
 
 cranfaftx  hie  vitxto-  Cond.  7.  Markj&eV  the  fuitablencflofthe  remedy  to  the  dif- 
 tiusraciones  nos  red-  eafe\  thatis^ofChrijUanityto  the  depraved  jiate  of  man:  and 
 dkuros,  moderatum,  ntar}{WeU  the  lamentable  effeds  of  that  univerfal  depravation^ 
 benignurn,  &  pie-  t^at your  experience  may  tellyonhowunqueftionableit  is. 
 vivendi  ^TSc™  Cond.2.Mark*elihotP  connatural  Ckriftiamty  doth  re- 
 gimuf.  Quippenul-  lijh  with  holy  fouls  \  and  how  weUitfuiteth  with  honefi  prin- 
 lum  in  hac  vita  tan-  ciphs  and  hearts  •>  fo  that  the  better  any  man  #,  the  better  it 
 
 poflc 
 iur,  quod  omnino  fgjitfft  Ckriftianity  and  Holinefs,  in  all  the  wicked  of  the  world  •, 
 fit  minimi,  irrmoni-  and  the  notorious  war  which  U  every  where  managed  between 
 hili  faciendum  V*  chrift  andthe  Vevil,  and  their  fever al  followers,  that  you  may 
 jlla    quam  d  fummo  ,  ^j    -a^     .7    l    1  •  •  *■  J  J 
 
 5,dicc  expeftamus  o-  K™"  Chrifi  partly  by  his  enemies. 
 
 lim  foelieitatc,  &c.  Cond. :  10.  Impartially  markjbe  fffe8s  of  Christian  dotxrine , 
 Athenag.  Apel.p.  58.  where  ever  it  is  fine  ere  ly  entertain  d,  and  fee  what  Religion 
 ™  B'  P*  r  u  makeththe  beft  men:  and  judge  not  of  ferious  Cbri\\ians  at  a 
 p^fTemtl  Z  :f***>  *Tf#  !^f<  °r>g»°r«nt  or  ^l.ciousadverfaries: 
 viccuros  credcremus,  And  then  you  will  fee  that  Chriji  a  actually  the  Saviour  of 
 fufpeioniforet  locus,  fouls, 
 
 no$  earn!  &  fangulni  Cond.  1 1.  Be  not  liars  your  felves,  left  it  dijpofe  you  to  thinly 
 indulgences,  aut  ava-  aR  othm         h  /jf  ^  fQ  ■    ,      ^  ^  „„&<*  others  by 
 
 nua    aut    concupil  j     t>     ■>  j  j 
 
 centia    captos,    pec-  )'our  Wn. 
 
 care  ?  Nos  vero  om-  Cond.  1 2.  •  Be-thin^you  truly  what  perfons  you  Jhould  be 
 mbui  non  modo  fa- 
 
 ctisfedcogitationibus  &  feimonibus  no{tris,turono£tu  turn  interdiu,Deura  adefte  fcimus;  cumq; 
 ic  totumefle  lumen,  &  quse  in  cordibus  noflris  latent  videre?  &  hac  mortale  vita  defunctos, 
 alceraw  hac  cerrsftri  longc  mcliorcm;  nempe  coeleftcm,  nos  victuros,  li%  ibid.  p.  77, 
 
 your 
 
who  will  overcome  the  diffii  hit  its  oj  BtlHvi»i>  C  c.  447 
 
 your  [elves,  kndwhfit  Hues  you  Jhoild  live,  if  you  did  fioi 
 Ucve  the  Chrijhan  doftriqt :    or  if  you  doe  not 
 
 what  (fed  your  unbelief  bath  on  your  lives. 
 
 For  my  own  pare,  I  am  allured,  jifit  were  not  for  1 
 Chnftnn  dodnne,  my  heart  aFid  lite  would  be  much  worfc 
 than  it  is,  though  I  had  read  Epifictus,  Arrun,  Tlato,?  li- 
 tmus, Jambhchi  s,  Trodus,  Seneca,  Ckcro,  Flutarch,  every 
 word  :  and  thofi  few  of  my  neighbourhood,  who  have 
 fallen  otf'to  infidelity,  have  at  once  fallen  to  debauchery,  and 
 abufe  of  their  neareit  relations,  and  differed  as  much  in  their 
 lives frorn  what  they  were  bJore  in  their  profeHion  of  Chri- 
 stianity, ( though  unfound  J  as  a  leprous  body  diffcreth  from 
 one  in  comelinels  and  health. 
 
 Cond.  13.  Be  well  acquainted  (ifpojfible)  with  Church- 
 Hi/fory,  that  you  may  underjiand  by  what  Tradition  Chrijii- 
 anity  hath  d<fc  ended  to  us. 
 
 For  he  that  knoweth  nothing  but  what  he  hath  lien,  or 
 receiveth  a  Bible,  or  the  Creed,  without  knowing  any  fur- 
 ther whence  and  which  way  it  cometh  to  us,  is  greatly  diift 
 advantaged  as  to  the  reception  of  the  faith. 
 
 Cond.  14.  In  all  your  reading  of  the  holy  Scriptures, 
 allow  ft  ill  for  your  ignorance  in  the  languages,  proverbs,  cuftoius, 
 and  circumjlances,  which  are  needful  to  the  understanding  of 
 f articular  Texts :  and  when  difficulties  flop  you,  be  fare  that  no 
 fuch  ignorance  remain  the  caufe. ' 
 
 He  that  will  but  read  Brugenfis,  Grotius,  Hammond,  and 
 many  other  that  open  fuch  phrafes  and  circumftances,  with 
 Topographers,  and  Bochartus,  and  fuch  others  as  write  of 
 the  Animals,  Utenfils,  and  other  circumftances  of  thofe  times, 
 will  fee  what  grofs  errors  the  opening  of  fome  one  word  or 
 phrafe  may  deliver  the  Reader  from. 
 
 Cond.  55.  Vnderftand  what  excellencies  and  perfections 
 they  be  which  the  Spirit  of  God  intended  to  adorn  thi  holy  Scri- 
 ptures with,  and  alfo  what  firt  of  humane  imperfedions  are 
 cwfiftent  with  thefeits  proper  perfections  :  thatfo  falfe  expe- 
 Gations  may  not  tempt  you  into  unbelief. 
 
 It  feduceth  many  to  infidelity  to  imagine,  that  if  Scripture 
 be  the  word  of  God,  it  mull  needs  be  mod  per  fed  in  every 
 accident  and  mode  \  which  were  never  intended  to  be  part 
 of  its  perfection.     Whereas  God  did  purpofely  make  ufe  of 
 
 thofe 
 
448  ihe  reafinable  Conditions  required  of'thetn^ 
 
 thofe  men,  and  of  that  ftyle  and  mariner  of  expreffion, 
 •which  was  defective  in  fome  points  of  natural  excellency, 
 that  fo  the  fupernatural  excellency  might  be  the  more  appa- 
 rent. As  Chriit  cured  the  bljnd  with  clay  and  (pittle,  and 
 David  flew  Goliah  with  a  (ling.  The  excellency  of  the  means 
 mull  be  eftimated  by  its  aptitude  to  its  end. 
 
 Cond.  16.  If  you  fee  the  evidences  of  the  truth  of  ChrifiU- 
 mty  in  the  whole,  let  thnt  fuffice  you  for  the  belief  of  the  fe- 
 ver al  farts,  when  you  fee  not  the  true  anfwer  to  particular 
 exceptions. 
 
 It  you  fee  it  foundly  proved,  that  Chrift  is  the  MefTenger 
 of  the  Father,  and  that  his  word  is  true,  and  that  the  holy 
 Scripture  is  his  word  ^  this  is  enough  to  quiet  any  fober 
 mind,  when  it  cannot  confute  every  particular  objection: 
 or  elfe  no  man  mould  ever  hold  fall  any  thing  in  the  world  i 
 if  he  muft  let  all  go  after  the  fulleft  proof,  upon  every  ex- 
 ception which  he  cannot  anfwer.  The  inference  is  fure.  If  the 
 whole  be  true,  the  parts  are  true. 
 
 Cond.  17.  Obferve  well  the  many  effetts  of  Angels  tniniftra- 
 tion,  and  the  evidences  of  a  communion  between  us  and  the 
 fpirits  of  the  unfeen  world  1  for  thn  willmuch  facilitate  your 
 belief. 
 
 Cond.  l&Over-loolytot  the  plain  evidences  of  the  Apparitions, 
 Witches,  and  wonderful  events  which  fall  out  in  the  times  and 
 places  where  you  live  :  and  what  reflehhns  they  have  upon  the 
 Chriftian  caufe. 
 
 Cond.  19.  Obferve  well  the  notable  anfwer s  of  Prayers,  in 
 matters  internal  and  external,  in  others  and  in  yourfelves. 
 
 Cond.  20.  Be  well  ftu died  at  home,  about  the  capacity,  ufe 
 
 and  tendency  of  all  your  faculties  \  andyou  will  find  that  your 
 
 very  nature  pointeth  you  up  to  another  life,  and  is  made  only 
 
 to  be  happy  in  that  knowledge,  love  and  fruition  of  God,  which 
 
 -ihe  Gojpel  mofi  effMu.lly  leads  you  to. 
 
 Cond.  21.  Mark^well  the  prophefies  of  Chrifi  himfelf,  both 
 of  the  definition  of  J  erufalem,  and  thefucceffes  of  his  Apofiles 
 in  the  world,  &c.  and  marhjsow  exactly  they  are  all  fulfilled. 
 
 Cond.  22.  Let  no  pretence  of  humility  tempt  you  to  debafe 
 humane  nature  below  its  proper  excellency  \  left  thence  you  be 
 tempted  to  thinkjt  uncapable  of  the  everlajhng  fight  and  fruition 
 ef  God. 
 
 The 
 
who  will  overcome  the  drtfiatltui  of  Believing,  &4*  4+f 
 
 The  devils  way  of  deliroymg  is  oftentimes  by  ova 
 doing.  The  proud  devil  will  help  you  to  be  very  humble, 
 and  help  you  to  deny  the  excellency  of  reafon  and  naturalfrcc- 
 will,  and  all  fupernatural  inclinations,  when  he  can  make 
 ufc  of  it  to  perfwade  you,  that  man  is  but  a  fubtil  fort  of 
 bruit,  and  hath  afoul  but  gradually  different  from  fenlitives, 
 and  to  is  not  made  for  another  life. 
 
 Cond.  23.  let  come  to  Chrijt  as  bumble  learners,  and  not 
 as  arrogant  f<-lf-conceitedcenfurers :  andthink^not  that  you  arc 
 capable  of  undemanding  every  thing  as  foon  Of  you  bear  it. 
 
 Cond.  24.  judge  not  of  the  main  caufe  of  Christianity  ^  or  of 
 particular  texts  or  Point «,  by  fudden  bafiy  thoughts  and  glances  -y 
 as  if  it  were  a  bujittefs  td  be  cur  for  ily  done  :  out  allow  it  your 
 m&jr  deliberate  fobtrjtudies,  your  mojt  diligent  labour,  andfucb 
 time  and  patience^  at  reafon  way  tell  you  are  neceffjry  to  a 
 learner  in  fo  great  a  caufe. 
 
 Cond.  25.  Call  not  fo  great  a  matter  to  the  trial  in  a  cafe 
 of  melancholy  and  natural  incapacity  •,  but  ft  ay  till  you  are  fitter 
 to  perform  the  fear cb. 
 
 It  is  one  of  the  common  cheats  of  Satan,  to  perfwada 
 poor  weak,  and  melancholy  perfons,  that  have  but  half  the 
 ufe  of  their  underftandings,  to  go  then  to  try  the  Chriftiaii 
 Religion,  when  they  can  fcarce  eait  up  an  intricate  account, 
 nor  are  fit  to  judge  of  any  great  and  difficult  thing.  And 
 then  he  hath  an  advantage  to  confound  them,  and  till  them 
 with  blafphemous  and  unbelieving  thoughts  =>  and  if  not  to 
 fhake  their  habitual  faith,  yet  greatly  to  perplex  them,  and 
 diilurb  their  peace.  The  founded  wit  and  moft  compoied,  is 
 fittelt  for  lo  great  a  task. 
 
 Cond.  26.  When  uponfober  trialyou  have  difcerned  the  evi- 
 dences of  the  Cbrijiian  verity^  record  what  you  have  found  true  : 
 and  judge  not  the  next  time  againft  thtfe  evidences,  tiU  you 
 have  equal  opportunity  for  a  full  confiderathnoj  them. 
 
 In  this  cafe  the  Tempter  much  abufeth  many  injudicious 
 fouls:  when  by  good  advice  and  fobereft  meditation,  they 
 have  feen  the  evidence  oft  ruth  in  fatisfying  clearnefs,  he  will 
 after  furprife  them,  when  their  minds  arc  darker,  or  their 
 thoughts  more  fcatter'ed,  or  the  former  evidence  is  out  of 
 mmd,  and  pu(h  them  on  fuddenly  then  to  judge  of  the  mat- 
 ters of  immortality,  and  of  the  Chriftian  caufe,  that  what  he 
 
 M  m  m  cannot 
 
^50  Me  reafttable  Conditions  required  of  them, 
 
 cannot  get  by  truth  of  argument,  he  may  get  by  the  inca- 
 pacity of  the  difputant :  As  if  a  man  that  once  fawa  moun- 
 tain (bme  miles  diftant  from  him,  in  a  clear  day,  fhould  be 
 tempted  to  believe  that  he  was  deceived,  becaufe  he  feeth 
 it  not  inamifty  day,  or  when  he  is  in  a  valley,  or  within 
 the  houfe  :  Or  as  if  a  man  that  in  many  days  hard  ftudy,  hath 
 caft  up  an  intricate  large  account,  andfetit  right  under  his 
 hand,  (hould  be  called  fuddenly  to  give  up  the  fame  ac- 
 count anew,  without  looking  on  that  which  he  before  caft 
 upj  when  as  if  his  firft  account  be  loll,  he  muft  have  equal 
 time,  and  helps,  and  fitnefs,  before  he  can  kt  it  as  right 
 again.     Take  it  not  therefore  as  any  difparagement  to  the 
 Chriftian  truth,  if  you  cannot  on  afudden  give  your  felves 
 fo  fatisfa&ory  an  account  of  it,  as  formerly  in  more  clear- 
 ness, and  by  greater  ftudies  you  have  done. 
 
 Cond.  27.  Gratifie  'not  Satan  fo  much,  as  to  queftkn  welt 
 nfolved  pints,  of  oft  as  be  will  move  you  to  it. 
 
 Though  you  muft  prove  all  things,  till,  as  learning,  you 
 come  to  underftand  them  in  their  proper  evidence,  time 
 and  order  >  yet  you  muft  record  and  hold  faft  that  which 
 you  bavef  roved,  and  not  fuffer  thedevi1  to  put  you  to  the 
 anfwer  of  one  and  the  fame  queftion  over  and  over,  as  often 
 as  he  pleaie  :  this  is  to  give  him  our  time,  and  to  admit  him 
 to  debate  his  caufe  with  us  by  temptation,  as  frequently  as 
 he  will :  which  you  would  not  allow  to  a  ruffian  to  the 
 debauching  of  your  wife  -  or  iervants :  and  you  provoke 
 God  to  give  vou  up  to  errour,  when  no.  refolution  will 
 ferve  your  turn.  After  juft  refolution,  ths  tempter  is  to  be 
 rejected  and  not  difputed  with  >  as  a  troublefome  fellow  that 
 would  interrupt  us  in  our  work. 
 
 Cond.  28.  Inhere  you  find  your  own  underflandings  in- 
 jv.fficienty  have  r-ccourfe  for  help  to  fonte  truly  wife  judicious 
 Divine. 
 
 Not  to  every  weak  Chriftian,  nor  unskilful  Minifter,  who 
 is  not  well  grounded  in  his  own  Religion  .*  but  to  thole 
 that  have  throughly  ftudied  it  themfelves :  you  may  meet 
 with  many  difficulties  in  Theology,  and  in  the  Text,  which 
 you  think  can  never  be  well  folved,  which  are  nothing  to 
 them  that  underftand  the  thing.  No  Novice  in  the  ftudy  of 
 Logick,  Aftronomy,  Geometry,  or  any  Ait  or  Science,  will 
 
 think 
 
whtwlll  overcome  the  difficulties  of  Believing,  &c.  ^  j 
 
 think  that  every  difficulty  that  ne  raeeteth  with,  doth  prove 
 that  his  Author  was  deceived,  unlet  he  be  able  torefolve 
 it  ofhimfclf:  but  he  will  ask  his  Tutor,  or  feme  one  veiled 
 in  thofe  matters  torefolve  it :  and  then  he  will  fee  that  his 
 ignorance  was  the  caufc  ot  all  his  doubts. 
 
 Cond.  29.  Labour  faithfully  to  receive  all  holy  truths  with  a 
 practical  intent,  and  to  workjhem  on  your  hearts  according  to 
 their  nature,  weight  and  ufe.  For  the  doclrine  of  Christianity 
 if  fcientiaarTe&iva  pradricaj  a  doclrine  for  Had,  Heart  and 
 Life.  And  if  that  which  if  made  for  the  Heart,  be  not  admitted 
 to  the  Heart,  and  rooted  there,  it  is  half  rejecled  while  it  feemetk 
 received,  and  it  not  in  its  proper  place  and  foil. 
 
 If  you  are  yet  in  doubt  of  any  of  the  fupernatural  Veri- 
 ties, admit  thofc  truths  to  your  hearts  which  you  are  con- 
 vinced of:  clfe  you  are  falle  to  them  and  to  your  felves,  and 
 forfeit  all  further  helps  of  grace. 
 
 Objedt.  IhU  is  but  a  tric\of  deceit  to  engage  the  affcCrions, 
 whenyouw.int  arguments  to  convince  the  judgment  :  Pent  omne 
 judicium  cum  res  tranfit  in  affectum. 
 
 Anfw.  When  the  afTecffcjon  is  inordinate,  and  over-runs 
 the  judgment,  this  faying  hath  fomc  truth  •,  but  it  is  moil  faife 
 as  of  ordinate  affcclions  which  follow  (bund  judgment.    For 
 by  fufcitation  or" the  faculties,  fuch  aC&ions  greatly  help  the 
 judgment:  and  judgment  is  but  the  eye  of  the  foul  to  guide  Dubious,  ambigi- 
 the  man,  and  it  is  but  the  paffage  to  the  rritf,  where  humane  mu$5  neceffe  q:«od  di* 
 adh  are  more  comp'eat.    If  your  wife  be  taught  that  con-  c'llur    plenum    fidci 
 jugallove  is  due  to  her  husband",  and  your  child,  that  filial  f^PJewBr :  commit 
 love  and  reverence  is  due  to  his  rather  •,  iuch  affections  will  piaSapud  nos  valeac 
 not  blind  their  judgments  j    but  contrarily  they  donotiin-  inaedulicas    noflri* 
 cerely  receive  thefe  precepts,  if  they  let  them  not  into  the  <^m  »nius  nommia 
 heart,  and  anfwer  them  not  with  thefc  affc&ions.  wdo^TJVm*"  S 
 
 And  here  is  the  great  difference  between  the  faith  of  an  nobis  argument™  con- 
 hontft  fandtihed  Plowman,  and  ofa  carnal  unfanclihed  Lord  quiiimus  quibus  cfle 
 or  Doclor  :  the  one  openeth  his  heart  to  the  doclrine  which  vidcatur  ralfum  ,d 
 hereceiveth,  and  faithfully  admitteth  it  to  its  proper  work,  W°*  CFC.  .novima5 
 and  fo  embraceth  it  praclicaUy,  and  in  loves  and  therefore  rum^obrqutTc^  III 
 holdeth  it  faft  as  a  radicated  experienced  truth,  when  he  can-  tremus,  &  mimic* 
 not  anfwer  all  cavils  that  are  brought  againft  it.  The'  other  mortis  repcriamur  la 
 fuperficially  receiveth  it  into  the  brain,  by  meer  fpeculation  ;  *£clbu/'  Arnob'*dv* 
 and  treacheroufly  (huts  up  his  heart  againft  it,  and  never  t}^'    a*       "  *  ' 
 
 M  m  m  2  gave 
 
4  J  t  Tie  nafonabk  Condition*  required  of  them  ? 
 
 ^v*  "7cai  rooting  •,  and  therefore  in  the  time  of  trial  lolcth 
 that  unfound  fuperricial  belief  which  he  hath.  God  blefTefh 
 his  word  to  the  heart  that  honeftly  and  practically  recciveth 
 it,  rather  than  to  him  that  imprifoneth  it  in  imrighteoufnels. 
 
 Cond.  30.  Laftly,  if  yet  any  doubts  remain,  bethmkyou  which 
 it  the  fur eft  fide^  which  you  may  John?  with  le  aft  danger ,  and 
 tthereyou  are  certain  to  undergo  thefmalleft  lofs. 
 
 It  is  pity  that  any  fhould  hefitate  in  a  matter  of  fuch  evi- 
 dence and  weight,  and  mould  think  with  any  doubtfulnefs, 
 of  Chriftianity  as  an  uncertain  thing  :   But  yet  true  Believers 
 may  have  caufe  to  fay,  Lord,  help  our  unbelief,  and  encreafe 
 9ur  faith.    And  all  doubting  will  not  prove  the  unfoundneis 
 of  belief.     The  true  mark  to  know  when  Faith  is  true  and 
 laving,  notwithstanding  all  fuch  doubtings,  is  the  meafure 
 of  its  frevalency  with  cur  hearts  and  lives :  That  belief  in 
 "  Chnit  and  the  life  to  come  is  true  and  laving,  notwith- 
 u  (landing  all  doubtings,  which  habitually  poiTefTeth  us  with 
 cc  the  love  of  God  above  all,  and  refolveth  the  willto.pre- 
 "  fer^  the  pleaiing  of  him,  and  the  hopes  of  heaven,  before 
 u  all  the  treafures  and  pleafures  of  this  world,  and  caufeth 
 c<  us  in  our  endeavours  to  live  accordingly.    And  that  faith 
 u  is  unfound  which  will  not  do  this,  how  well  ioever  it  may 
 cc  be  defended  by  difpute.     Therefore  at  leafi,  for  the  refolv- 
 ing  of  your  wills  for  choice  and  practice^  if  you  muft  doubt, 
 yet  conilder  which  is  the  fafeft  fide.    If  Chrili  be  the  Saviour 
 of  the  world,  he  will  bring  fylievers  to  Grace  and  Glory  : 
 *  Qi*  mala  Scoia  anj  yQU  are  fure  there  1S  nothing  but  *  tranfitory  trifles 
 
 ret  afpera^utem,  &  wmcn  you  can  poflibly  lofe  by  fuch  a  choice.    For  certainly 
 
 incommoda  &  icjici-  his  precepts  are  holy  and  fafe,  and  no  man  can  imagine  ra- 
 
 cnkaj&alicninaiur* 
 
 effe  conccdum;  ct  n&5  mala  dicimus,  fed  exgua,  &  porro  minima.    *¥i/a  dt  Vit'ipat.  &  Maim. 
 
 in  Ow>  defift  t.$.  p.  204. 
 
 Cum  ergo  ha»c  fit  conditio  futurorum  uc  teneri  &  comprehendi  nullius  poflim  anciclpacionis 
 attaftu,  nonne  puric*  ratio  eft,  ex  duobus  inccrcU  &  in  ambigua  expectat-one  pendemibir,  id 
 petius credere,  qt.od  aliquas  fpes ferat,  qi:am  onnine  quod nulla* ?  In  illo enim  periccli  n.hil 
 eft,  fi  quod  dici cur  imminere,  caflutn  fiat  &  vacuum  ;  In  hoc  damnum  eft  maximum,  (  id  eft 
 blucis  tmiflio)  6  cum  tempus  adveneric,  apcriacur  hoc  fuifle  mendacium.  Q»iddicitis  O  nefcii 
 ctia«o  flctu  &  mifcratione  digniflimjj  lea  non  cam  extiruefciris,  ne  forte  haec  vera  fine,  qua;  Tunc 
 defpectui  vobis,  &pra»bent  maceriam  rifus  ?  Necfalccra  vobifcum  fub  obfeuris  cogitation  ibis 
 volvitis,  nc  quod  hodie  credere  obftinata  rcnuitis  DerYerfitatc  rcdargoat  fcrum  tempus  &  irre- 
 vocabilis  posnitemia  caftigee  >  Nonne  vel  hare  faltera  vobis  fidem  raciunt  argumenta  credeodi, 
 quod  jam  per  omnci  tcrraj  in  una  brcri  tempore  immenfi  hujusfacramejica  diflfufa  font?  Re. 
 *4mobJ,  a.  p.  1-2, 
 
 tionally 
 
w>h$  tri/I  overcome  the  dijfil  nitres  of  'Believing^  cv.  4  5 ; 
 
 iuindliy  that  tWyjjM-  rndSHgCT  tht  fool  But  if  you  re  je(fr. 
 him  by  infidelity,  you  arc  loft  for  ever  :  lor  thcrr  umaincth 
 no  more  facritice  tor  tin,  bat  a  tearful  looking  lor  o(  judg- 
 ment, and  tire,  which  Hull  devour  his  adveriancs  for  cv(.r. 
 There  is  no  other  Saviour  tor  him,  who  finally  refufuh  the 
 only  Saviour.  And  it  you  doubted  whether  faith  might  not 
 prove  an  error,  you  could  never  fee  any  caufe  to  fear,  that  it 
 thouldprovca  hinderance  to  yourfalvation  •*  for  falvation 
 it  felfisan  unknown  thing  to  mod  that  do  not  believe  in 
 Chrift  :  and  no  man  can  well  think,that  a  man  who  is  led  by 
 an  age  of fu.h  miracle.^  Co  credibly  reported  to  us,  to  believe 
 in  one  that  leadeth  up  fouls  to  the  love  of  God,  and  a  holy  and 
 heavenly  wind  and  life,  can  ever  perifh  for  being  filed  to 
 fuch  a  guide,  and  then  ledby  hnn  in  fo  good  a  way,  and  to  lb 
 good  an  end' 
 
 AND  thus,  Reader,  I  have  faithfully  told  thee,  what  rea- 
 fonings  my  own  foul  hath  had  atfbut  its  way  to  ever- 
 laitingHfe,  and  what  enquiries  it  hath  made  into  the  truth 
 of  the  Chriftian  faith ;  1  have  gone  to  my  own  Heart  fo* 
 thole  realbns,  which  have  fatisfied  myfelf,  and  not  to  my 
 Books,  (  from  which  I  have  been  many  year*  feparated  )  fox 
 fuch  as  fatisfie  other  men,  and  not  my  fdf :  I  have  told  thee 
 rvbat  I  believe,  and  rthy.  Yet  other  mens  rcafonings  perhaps 
 may  give  more  light  to  others,  though  thefe  are  they  that 
 have  prevailed  moil  with  me.  Therefore  I  defire  the  Reader, 
 that  would  have  more  faid,  to  perufe  efpecially  thefe  excel- 
 lent Books :  Camero's  VrtleQiones  de  Vcrbo  Vei,  with  the 
 Ihtfes  Salmurienfis  and  Sedanenfes  on  that  fubjed  :  Groxw 
 de  Vent  ate  Religion^  Cbritliana  :  Marfilius  Ficwus  de  Relig. 
 ChrJjl.  cunt  fifth  Lud.  Crcc'u  ;  Ledovicus  Vhes  de  Ver'it,  Fid. 
 Chr'i'f.  Phil.  Xtomey  du  V lefts  de  Vtrit.  Fid.  Ckrijl  John  Good- 
 wind' the  Authority  of  the  Scriptures :  Canipanetid*sAtbe- 
 ifmus  Triumfhatus  :  fttmnymvs  Savonarola 's  Iriumphus  Cru- 
 cvf,  (  both  excellent  Books,  excepting  the  errors  of  their 
 times  )  Raynwvdus  deSabundu  his  TheolcgiaNaturalis  :  M/- 
 crelii  JLthnophrwius  (  an  excellent  Book  )  Raymundus  LuVius 
 Artioul.  Fid.  Alexander  Gill  f  out  of  him  )  on  the  Creeds 
 Mr.  Stilling fleets  Origines  Sacrt  (  a  late  and  very  worthy 
 
 Mmm  y  labour) 
 
.  -  ihe  reafottable  Conditions  required  of "thtm^ 
 
 labour  )  Dr.  Jachfon  on  the  Creed  :  Mr.  Vincent  Hateclffis 
 AvX  VtW  avtX  Nihil  (  for  the  fir  ft  part  of  Pveligion  :  )  palling 
 by  Lcjjius,  Parfons,  and  abundance  more  ^  and  Common 
 Place-books,  which  many  of  them  treat  very  well  on  this 
 fubjedr.  And  of  the  Ancients,  Auguftine  de  CivitateVei,  & 
 Eufebii  Trefaratio  &  Vemonftratio  Evangeltca,  are  the  fulleft  '•> 
 and  almoft  all  of  them  have  fomewhat  to  this  ufe,  as  Juftin, 
 M.  Atkenagoras,  Tatiavus,  Tertullian,  CLtnens  Alexand. 
 Origen  againft  Celfus,  &c.  Cyprian,  Lallantius,  Atbanaftus, 
 Bafile  Gr.  Nazianzene,  Nxjjen,  &c. 
 
 For  my  own  part,  I  humbly  thank  the  Heavenly  Majefty, 
 -for  the  advantages  which  my  education  gave  me,  for  the 
 timely  reception  of  the  Chriftian  faith  :    But  temptations 
 and  difficulties  have  lo  often  called  me  to  clear  my  grounds, 
 and  try  the  evidences  of  that  Religion,  which  I  had  firft 
 received  upon  the  commendation  of  my  Parents,  that  I 
 have 'long  thought  no  Subjed  more  worthy  of  my  mod 
 ferious  faithful  (earch  >  and  have  wondred  at  the  great  number 
 of  Chriftians,  who  could  fpend  their  lives  in  itudying  the 
 fuperftru&ures,and  wrangling  about  many  fmall  uncertain- 
 ties, to  the  great   difturbancc  of  the  Church's  peace,   and 
 found  no  more  need  to  be  confirmed  in  the  faith.    In  this  en- 
 quiry, I  have  moll  clearly  to  my  full  fatisfadtion  difcerned, 
 all  thofe  naturaf  evidences  for  GODLINESS  or  HOLINESS 
 which  I  have  laid  down  in  the  firft  part  of  this  Book.    And 
 I  have  difcerned  the  congruous  fuperftrudtion  and  conne- 
 ction of  the  CHRISTIAN  Religion  thereunto:  I  have  found 
 by  unqueftionable  experience  the  finful  and  depraved  ftate 
 of  man  :  and  I  have  difcerned  the  admirable  fuitablenefs  of 
 the  remedy  to  the  malady  :  I  have  alfo  difcerned  the  attefta- 
 jtionof  God,  in  the  grand  evidence,  the  HOLY  SFIRIT, 
 the  ADVOCATE  or  Agent  of  JefusChrift  :viz.  i.  The  ante- 
 cedent  evidence  in  the  Spirit  of  Prophccie,    leading   unto 
 Chrift.  2.  The  inherent  confl  it  uent  evidence  of  the  Gofpel,  and 
 of  Chrift,  the  Image  of  God,  in  the  Power  ^  IFifdont  and  Good- 
 nefs,  both  of  Chrift  and  of  his  doctrine.     3.  The  concomitant 
 evidence  of  Miracles,  in  the  Life,  Refurre&ion,  and  Pro- 
 phecies of  Chrift,  and  in  the  abundant  Miracles  of  the  Apo- 
 files  and  otfier  his  Difciples  through  the  world.    4.  The  fub- 
 fequent  evidence,  in  the  fuccefTes  of  the  Gofpel,  to  the  true 
 
 fan<Sirication 
 
who  will  overcome  the  difficulties  of *  Believing,  &c.  455 
 
 fandtification  of  millions  of  fouls,  by  the  powerful  efficacy 
 of  Divine  co-operation.  I  have /pent  moil  of  my  life  in  con- 
 vert with  fach  truly  fancrificd  perfons,  and  in  preaching 
 this  Gofpcl  ( through  the  great  mercy  or  God  )  with  fuch 
 
 ,  ;s  upon  no  fmall  numbers :  fo  that  I  am  certain  by  full 
 experience  of  the  reality  of  that  holy  change,  which  cannot 
 be  done  but  with  tft  co- operation  of  God.  I  hive  fecn 
 that  this  is  another  matter  than  fancy,  opinion,  or 
 
 factious  conjunction  with  a  Stdt  i  "[Even  the  letting  up 
 "  God  in  the  foul  as  God,  as  our  Owner  ^  Ruhr,  andChief 
 "  Good,  and  the  devoting  of  the  foul  to  him  in  Kefignation^ 
 "Obedience  ma  tkarful Love  ■>  the  feckingof  an  cverlalting 
 "  felicity  in  his  glorious  light  and  love  in  heaven  •,   the  con- 
 "  tempt  of  this  world,  as  it  pleafcth  the  flclh,  and  the  holy 
 tc  ufe  of  it,  as  the  way  to  our  felicity  and  pleafing  God  i  the 
 c^fubduing  and  denying  all  carnal  detires,  which  would  re- 
 tc  bel  againtt  God  and  reafon,  and  relloring  Reafon  to  the 
 Cc  government  of  the  lower  faculties :  the  denying  of  that 
 c<  inordinate  felfijhntfi,  which  fctteth  up  our  interest  againft 
 w  our  neighbours  ••>  and  the  refpedting  and  loving  our  neigh- 
 u  bours  as  our  fclves  •,    and  doing  to  orhers  as  we  would  be 
 44  done  by  ^  and  doing  good  to  all  men  as  far  as  we  have 
 u  power:  the  holy  governing  of  our  inferiours,  and  obeying 
 "our  (uperiours  in   order  to  thefe  ends:  living    foberly, 
 "rghteoufly  and  godly  in  this  world  i  and  in  the  paticr.t 
 <l  bearing    of    all  afflictions,  and  diligent  fcrving  God  in 
 "ourfeveral  places,  to  redeem   our  time,  and  prepare  for 
 "death, and  wait  with  longing  for  the  evei lading  glory,  the 
 "hope  of  which  is  caufed  in  us  by  frith  in  Chrifi,  our  Ran- 
 "  fome,  Reconciler,    Example,    Teacher,  Gcvernour  and 
 "Judge.]    Thisis  the  true  nature  of  the  Religion  exprefled 
 in  the  Golpel,  and  impretfed  on  the  fouls  cf  fandified  men. 
 By  this  erTcd,  I  know  that  Chrifi  is  the  Saviour  of  the  world, 
 and  no  deceiver,  as  I  know  a  man  to  be  a  true  Phyfician  and 
 no  deceiver,  when  I  fee  him  ordinarily  and  throughly  per- 
 form the  cures  whieh  he  undertaketh.    He  iaveth  us  adrually- 
 from  the  power  of  our  fins,  and  bringeth  up  cur  hearts  to 
 God,  and  therefore  we  may  boldly  fay,  He  is  our  Saviour; 
 This  withefs  through  his  mercy  I  have  in  my  felf,  and  is  al- 
 way  with  me,  and  in  thofe  whom  I  convert  with  round 
 
 about . 
 
**g  Jhe  reafotiabU  Conditions  required  of  thtm^ 
 
 about  me.     I  have  alfo  upon  juft  enquiry  found,  that  the 
 witnefles  of  Chrift's  Refurre&ion  and  Miracles  have  deli- 
 vered us  their  teftimony  with  a  three-fold  evidence :  i.  The 
 evidence  of  juft  credibility  to  a  humane  belief.     2.  The  evi- 
 dence of  natural  certainty  rn  the  natural  impoflibilities  of 
 deceit.     3.  The  evidence  of fufernatural  divine  atttftation, 
 in,    1.  The  Image  of  God  on   their  Ifcartsand  doctrine: 
 2.  Their  miracles :  and,  3.  Their  fan&ifymg  fuccefs.    And  I 
 have  found  that  the  witnefles  of  the  Miracles,  of  the  Jpoftlts 
 themselves,  have  alfo  given  us  the  fame  three  degree*  of 
 proof  of  the  Verity  ©f  their  teftimony  *  though  Miracles  con* 
 tinue  not  now  as  then.    And  I  have  look'd  round  about  me 
 in  the  world,  as  diligently  and  impartially    as  I  could,  to 
 fee  whether  Chrift,  and  the  way  which  he  hath  prefcribed 
 us,  have  any  competitor  which  may  make  it  difficult,  to  re- 
 folve  which  to  prefer  and  follow.   And  as  I  have  found  that 
 none  but  GOD  alone  hath  abfolute  Dominion  and  Sove- 
 reignty over  us,  and  is  our  chief  Benefactor,  nor  fit  to  be  our 
 felicity  and  ultimate  end  -,  Co  I  have  found,  that  there  is  no 
 one  fo  fit  to  be  taken  for  our  Mediator  and  the  Way  to 
 God,  as  Jefus  Chi  Lit :  none  elfe  that  hath  a  natural  aptitude, 
 none  elfe  among  men  that  is  perfect  without  fin,  that  hath 
 conquered  Satan,  the  world  and  death  •■>  that  is  a  Mcflenger 
 from  Heaven  fo  infallible  and  fure  >  whofe  Doctrine  and  Life 
 is  fuited  to  our  cafe  :  none  elfe  that  is  become  a  Sacrifice  for 
 our  fins,  and  hath  riientrom  the  dead,  and  amended  into 
 Glory,  and  doth  govern  and  preferve  us,  and  will  judge  the 
 world,  and  hath  power  to  give  the  holy  Ghoft,  both  for 
 Gifts  and  Graces,  nor  that  actually  giveth  it  to  the  fan&i- 
 fyingofall  his  fincere  followers  •,  none  elfe  that  hathfucha 
 Church  and  Kingdom,  contemning  the  world,  and   con- 
 temned by  the  world,  and  fo  truly  fitted  to  ihe  pleating  of 
 God,  and  the  future  fruition  of  him  in  Glory.    I  fee  that 
 Jvdaifm  is  but  the  porch  of  Cbriftianity  h  and  if  Chrift  had 
 not  confirmed  the  verity  of  the  Old  Teftament  to  me,  I 
 (hould  have  found  the  difficulty  of  believing  it  much  greater. 
 And  as  for  Mahometanifm,  befides   the  common  truths 
 which  it  retaineth,  f  of  the  Unity  of  the  Godhead,  the  Verity 
 of  Chrift,  and  the  Life  to  come,  &c.  )  there  is  nothing  elfe 
 which  at  all  inviteth  my  underftandmg.    And  as  for  Hea- 
 
 thenifm, 
 
rtho  will  over 'cows 'the  difficulties  of  Believing^  &c.  457 
 
 thenifm,  the  cafe  that  it  hath  brought  the  miferablc  world  r  ^-  Idiorx  conen- 
 into,  is  much  to  be  pitied  and  deplored  :    Much  precious  ^l'1"-   dc    A:uo:c 
 truth  is  revealed  to  us  by  Nature  -,  but  experience  tclleth  us 
 of  the  need  of  more  :  and  Chriftianity  hath  all  which  Nature 
 teacheth,  with  a  great  deal  more.     So  that  Chnmanity  hath 
 no  confidence  competitor. 
 
 And  as  for  worldly  wealth  and  honour,  fi.  priority  and 
 command  of  others,  the  favour,  applaufe  and  praife  of  great 
 ones,  or  of  the  multitude,  voluptuoufnefs,  and  flefhly  de- 
 lights, &c.  eafe,long  life,  or  any  accommodations  of  the  flefh, 
 yea,  learning  it  (elf,  as  it  is  but  the  pleating  of  the  fancy  in 
 the  knowledge  of  unneceffary  things  \  all  thefe  I  have  per- 
 ufed,  and  found  them  to  be  deceit  and  trouble  :  a  glimpfe  of 
 heaven,  a  tafte  of  the  love  of  God  inChrift,  yea,  a  fervent 
 defire  after  God,  yea,  a  penitent  tear,  is  better  than  them  all, 
 and  yieldeth  a  delight  which  kaveth  a  better  tafte  behind 
 it,  and  which  my  Reafon  more  approveth  in  the  review  : 
 and  the  vanity  of  all  inferiour  pleasures  appeareth  to  me  in 
 the  common  effeds  :  they  diftrad  and  corrupt  the  minds 
 of  thofe  that  have  the  greater!  meafure  of  them,  and  make 
 them  the  calamity  of  their  times,  the  furious  affliders  of  the 
 upright,  and  the  pity  of  all  fober  ftanders-by,  who  fee  them 
 turn  the  world  into  a  Bedlam  :  and  how  all  their  honour, 
 wealth  and  fport  will  leave  them  at  a  dying  hour,  aud  with 
 what  dejected  minds  unwelcome  death  will  be  entertain'd 
 by  them,and  with  what  fad  reviews  they  will  look  back  upon 
 all  their  lives,  and  in  what  fordid  duft  and  darknefs  they 
 muft  leave  the  rotting  fleih ,  when  their  fouls  are  gone  to  re- 
 ceive their  doom,  before  the  Judge  of  all  the  world.  All 
 thefe  are  things  which  were  paft  all  doubt  with  me,  fince  I 
 had  any  folid  ufe  of  reafon,  and  things  which  are  ftUl  be- 
 fore my  eyes. 
 
 "Wherefore,  my  God,  I  look  to  Thee,  I  come  to  Thee, 
 "  to  Thee  alone  /  No  man,  no  worldly  creature  Made  me  j 
 u  none  of  them  did  Redeem  me  i  none  of  them  did  Renew 
 "my  foul,  none  of  them  will  juftirie  meat  thy  Bar,  nor 
 "  forgive  my  lin,  nor  lave  me  frcm  thy  penal  Juftce  :  none 
 cc  of  them  will  be  a  full  or  a  perpetual  felicity  or  portion  for 
 "  my  foul.  I  am  not  a  ftranger  to  their  promifes  and  per- 
 "  formances :  I  have  trufted  rhem  too  far,  and  followed  them 
 
 Nnn  "too 
 
458  The  reafonable  Conditions  required  of  then*, 
 
 ►rig  \  O  ihat  it  had  been  l'efs, fthough  I  muft  thankfully 
 
 "acknowledge,  that  Mercy  did  early  fhew  me  their  deceit, 
 
 u  and  turn  my  enquiring  thoughts  to  thee  :  )  to  thee  I  refigp 
 
 cc  my  Elf,  for  I  am  thine  own  !  to  thee  Ifubjccl  all  the  powers 
 
 "  of  my  foul  and  body,  for  thou  art  my  Rightful  Sovereign 
 
 "  Governour :    from  thee  I  thankfully  accept  of  all  the  bene- 
 
 111a  cnim  gloria  quid  "  ^ts  and  comforts  of  my  life  :  in  thee  I  exped  my  true  fe- 
 
 cftniS  sTvcmum  An-  cc  licity  and  content:  to  know  thee,  and  love  thee,  and  de- 
 
 gclorum  bcatorutnqi  "  light  in  thee,  muft  be  my  blefTedneis,  or  I  muft  have  none. 
 
 fpirkuum  convivium,  «  Thelittle  taftesofthis  fweetnefs  which  my  thirfty  foul  hath 
 
 t^DamTLh^  CC  had>  do tdl  me  that  there JS  no  other  rca]  J°y-  l fcel  that 
 vit*  pralcmis  inopia  cc  thou  haft  wade  my  mind  to  hvtow  thee,  and  I  feel  thou  haft 
 nullatcnus  valet  con-  «  made  my  heart  to  love  thee,  my  tongue  to  praife  thee,  and 
 
 uh-grrC"  StirC  T^  "  a^  ^at  *  am  and  ^ave  t0  ^rve  e '  Anc*  even  *n  r^e  pant> 
 jllidgwdfo*ipcJ*fi-  "ing^nguilhing  ^Gres  and  motions  of  my  foul,  I  find  that 
 tire  &  cfurirc  quod  "  thou,  and  only  thou,  art  its  refting  place  :  and  though 
 gwftavcris,  baec  eft  «  Love  do  now  but  fearch,  andfn*y,  and  cry,  and  weep,  and 
 ilia  qua:  dlcjtur  fan-  "is  reaching  upward,  but  cannot  reach,  the  glorious  light, 
 Siom  iL  It  "  the  bleired  knowledge,  the  perfeft  love,  for  which  it  long- 
 Fifton  Emd.  Thtet. cc  eth  5  yet  by  its  eye,  its  aim,  its.  motions,  its  moans,  its 
 deeffic.wLl,2.cfipt  "groans,  I  know  its  meaning,  where  it  would  be,  and  I 
 J9-  "  know  its  end.     My  displaced  foul  will  never  be  welly  till  it 
 
 cv  come  near  to  thee,  till  it  know  thee  better,  till  it  love  thee 
 "  more.  It  loves  it  felf,  and  juftifyeth  that  felf  love,  when  it 
 "  can  love  thee  :  it  loathsit  felf,  and  is  weary  of  it  (elf  as  a 
 u  lifelefs  burden,  when  it  feels  no  pantings  after  thee.  Wert 
 cc  thou  to  be  found  in  the  moft  foiitary  defart,  it  would  feek 
 "  thee  j  or  in  the  uttermoft  parts  of  the  earth,  it  would  make 
 "  after  thee :  thy  prefence  makes  a  croud,  a  Church  :  thy 
 cc  convert  maketh  a  clofet,  or  foiitary  wood  or  field,  to  be 
 cckinto  the  Angelical  Chore.  The  creature  were  dead,  if 
 "  thou  wert  not  its  life  j  and  ugly ,  if  thou  wert  not  its  beau- 
 "  ty  j  and  infignificanr,  if  thou  wert  not  its  fenfe.  The  foul 
 "is  deformed,  which  is  without  thine  Image*  and  lifelefs, 
 <c  which  liveth  not  in  love  to  thee,  if  love  be  not  its  pulfe, 
 <c  and  prayer,  and  praife,  its  conftant  breath  :  the  Mind  is 
 "  unearned  which  readeth  not  thy  Name  on  all  the  world, 
 «  and  feeth  not  HOLINESS  ?0  THE  LORD  engraven 
 cc  upon  the  face  of  every  creature.  He  doteth  that  doubteth 
 wof  thy  Being  or  Perfedioss,  and  he  cjreameth  who  doth 
 
 Ctnot 
 
who  will  overcome  the  diffii  uliiU  cj  Believing,  &c.  ^59 
 
 "  not  live  to  thee,  O  kt  me  have  no  other  portion  !  110  rea- 
 "(on,  no  love,  no  htc,  but  what  is  devoted  to  thee,  employed 
 cc  en  thee,  and  fa  thee  here,  and  (hall  be  perfected  in  thee, 
 
 c:  the  only  peifccr  final  ubj  .    Upon  the  holy 
 
 ct  Altar  crated  by  thy  Son,  and  by  his  hands,  and  his  Nkdia- 
 "non,  I  humbly  devote  and  cfllr  thee  THIS  UKARj: 
 
 *  O  that  I -could  fay  with  greater  fueling,  This  flvving,  i 
 
 Heart  \  Bnt  the  facred  fire  which  mutt  kindle 
 my  kcrtfice,  muft  come  from  |hccj  it  will  not  t 
 "  alcend  unto  thee* :  let  itconfume  this  drofs,  fo  the  nobler 
 "  part  may  know  its  home.  All  that  I  can  fay  to  commend 
 u  it  to  thine  acceptance,  is,  that  I  hope  it's  wauYd  in  precious 
 "  bloud,and  that  there  is  ibmethmg  in  it  that  is  thine  own  ^ 
 
 *  it  Ihll  looketh  towards  thee,  and  groancth  to  tme,  and 
 "folio  we  th  after  thee,  and  will  be  concent  with  gold,  and 
 u  mirth, and  honour,  and  fuch  mfericur  fooleries  no  more  : 
 Ci  it  hcth  at  thy  doors,  and  will  be  entertained  or  peri(h. 
 tc  Though  alafe,  it  loves  thee  not  as  it  would,  I  boldly  fay, 
 M  it  longs  to  love  thee,  it  loves  to  love  thee  j  it  leeks,  it  craves 
 u  no  greater  blcfTednds  than  pcrtedr  endkis  mutual  love: 
 lt  it  is  vowed  to  thee,  even  to  thee  alone  j>  and  will  nevei 
 "take  up  with  fliadows  more,  but  is  refolvcd  to  lie  down 
 "in  forrow  anddefpair,  if  thou  wilt  not  be  its  REST  and 
 
 JOT.  It  hateth  it  felf  for  loving  thee  no  more  ■■>  accounting 
 *'  no  want,  deformity,  fhame  or  pain  fo  great  and  grievous 
 
 *  a  calamity. 
 
 "  for  thee  the  Glorious  BleiTed  GOD,  it  is  that  I  come  to 
 "  Jcfus  Chrifl.  If  he  did  not  reconcile  my  guilty  foul  to  thee  v 
 "  and  did  not  teach  it  the  heavenly  art  and  work  of  Love, 
 ubythefweet  communications  of  thy  love,  he  could  be  no 
 "  Saviour  for  me.  Thou  art  my  only  ultimate  end  i  it  is 
 "  only  a  guide  and  way. to  thee  that  my  anxious  foul  hath 
 "  fo  much  ftudied  :  and  none  can  teach  me  rightly  to  know 
 t;  thee,  and  to  love  thee,  and  to  live  to  thee,  but  thy  felf:  it 
 "  mult  be  a  Teacher  fent  from  thee,  that  muft  condudt  mc 
 "  to  thee.  I  have  long  looked  round  about  me  in  the  world, 
 c- to  fee  if  there  were  a  more  lucid  Region,  from  whence 
 a  thy  will  and  glory  might  be  better  feen,  than  that  in  which 
 cc  my  lot  is  fallen  :  But  no  Traveller  that  I  can  fpeak  with, 
 w  no  Book  which  I  have  tmn  d  oyer,  no  Creature  which  I 
 
 Nnn  2  "can 
 
 u 
 
460  The  reafonabk  Conditions  required  of  them  y 
 
 "can  fie,  doth  tell  me  more  than  Jefus  Chrift.    I  can  find 
 
 "  no  way  Co  fuitable  to  my  foul,  no  medicine  io  fitted  to  my 
 
 w  mifcry,  no  bellows  fo  fit  to  kindle  love,  as  faith  in  Chrift, 
 
 tc  the  Glafs  and  Mcffenger  of  thy  love.     I  fee  no  doctrine  io 
 
 tc  divine  and  heavenly,  as  bearing  the  image  and  fuperfcri- 
 
 "  ption  of  God  >  nor  any  fo  fully  confirmed  and  delivered  by 
 
 "  theattefhtionof  thy  own  Omnipotency  \  nor  any  which 
 
 "  fo  purely  pleads  thy  caufe,  and  calls  the  foul  from /Wf  and 
 
 "  vanity%  and  condemns  its  fin  and  purifieth  it-  and  leadeth 
 
 "  if  diredtly  unto  thee  >  and  though  my  former  ignorance 
 
 "  difabled  me  to  look  back  to  the  Ages  paft,  and  to  fee  the 
 
 u  methods  of  thy  providence,  and  when  I  look  into  thy 
 
 ccWord,  difabled  me  from  feeing  the  beauteous  methods 
 
 Cc  of  thy  Truth  >    thou  haft  given  me  a  ghmpfe  of  clearer 
 
 u  light,  which  hath  difcovered  the  reafonsand  methods  of 
 
 cc  grace,  which  I  then  difcerned  not :  and  in  the  midft  ©f  my 
 
 "  mod  hideous  temptations  and  perplexed  thoughts,  thou 
 
 ukepft  alive  the  root  of  faith,  and  kepft  alive  the  love  to 
 
 "  thee  and  unto  Holinefs  which  it  had  kindled.     Thou  haft 
 
 "  mercifully  given  me  the  mtnefs  in  my  felf  •,  not  an  mrea- 
 
 "  fomble  fcrftvafion  in  my  mnd^  but  that  renewed  nature f 
 
 "  thofc  holy  and  heavenly  dellresand  delights,  which  fure 
 
 "can  come  from  none  but  thee.     And  O  how  much  more 
 
 Ce  have  I  perceived  in  many  of  thy  fervants,  than  in  my  felf! 
 
 "  thou  haft  caft  my  lot  among  the  fouls  whom  Chrift  hath' 
 
 "healed,  I  have  daily  con  veiled  with  thofe  whom  he  hath 
 
 "  raifed  from  the  dead.     I  have  feen  the  power  of  thy  Gofpel 
 
 "upon  finners:  All  the  love  that  ever  I  perceived  kindled 
 
 "  towards  thee,  and  all  the  true  obedience  that  ever  I  faw 
 
 c*  performed  to  thee,  hath  been  eifeded  by  the  word  of  Je- 
 
 "  fus  Chrift  :  how  oft  hath  his  Spirit  he)p:d  me  to  pray  ! 
 
 "and  how  often  haft  thou  heard  thole    prayers  !     what 
 
 "pledges  haft   thou  given  to  my  daggering  faith,  in  the 
 
 rtjJ-crtJP"  somb  which  prayer  hath  procured,  both  for  my  felf  and 
 
 "  many  others  >    And  if  Confidence  in  Chrift  be  yet  deceit, 
 
 "  muft  I  not  fay  that  thou  haft  deceived  me  ?  who  I  know 
 
 "  canft  neither  be  deceived,  or  by  any  falfhood  or  feduftion 
 
 "  deceive. 
 
 "  On  thee  therefore,  O  my  dear  Redeemer,  do  I  caft  and 
 "truft  this  finfulfoul!   with  fhee  and  with  thy  holy  Spirit 
 
 "  I  renew 
 
who  will  overcome  the  difficulties  of  Believing^  &c. 
 
 "  I  renew  my  Covenant  j  I  kpow  no  other  \  1  have  no  other  \ 
 
 u  I  can  have  no  other  Saviour  but   thy  fell :  To  thec  I  ele- 
 
 lt  liver  up  this  foul  which  thou   haft  redeemed,  not  to  be 
 
 M  advanced  to  the  wealth,  and  honours,  and  pleafures  of  this 
 
 "worlds  but  to  be  delivered  fromthern,  and  to  be  healed 
 
 "of  iin,  and  brought  to  God  i  and  to  be  faved  from  this 
 
 "  prefent  evil  world,  which  is  the  portion  of  the  ungodly 
 
 M  and  unbelievers  :  to  be  warned  in  thy  Bloud,  and  illumi- 
 
 M nated,  quickned  and  confirmed  by  thy  SPIRIT)  and 
 
 "  conducted  in  the  ways  of  holiiwfs  and  love  :  and  at  lift  to 
 
 M  be  prefented  juftitied  and  fpotlefsto  the  Father  of  fpints, 
 
 <c  and  poiTelTed  of  the  glory  which  thou  haft  promifed.     O 
 
 "  thou  that  haft  prepared  fo  dear  a  medicine  for  the  clen- 
 
 "  ling    of  polluted  guilty  fouls ,    leave  not    this    unwor- 
 
 cl  thy  foul  in  its  guilt,  or  in  its  pollution  /     O  thou  that 
 
 "  knoweft  the  Father,  and  his  WiH,  and  art  neareft  to  him, 
 
 "and  raoft  beloved  of  him,  caufemein  my  degree  to  know 
 
 "  the  Father ,  acquaint  me  with  So  much  of  his  will,  as 
 
 "concerneth  my  duty,  or  my  juft  encouragement:  leave 
 
 cc  not  my  foul  to  grcap  in  darknefs,  feeing  thou  art  the 
 
 "Sun  and  Lord  of  Light.     O  heal  my  eftranged  thoughts 
 
 u  of  God  !    is  he  my  light,  and  life,  andall'my  hop:  >    and 
 
 "mult  1  dwell  with  him  forever  ?   and  yet  (hall  I  know 
 
 "  him  no  better  than  thus  ?  fhall  1  learn  no  more  that  have 
 
 "  fuch  a  Teacher  ?    and  fhall  I  get  no  nearer  him,  while  I 
 
 "  have  a  Saviour  and  a  Head  fo  near  ?    O  give  my  faith  a 
 
 "  clearer  profpeft  into  that  better  world  !    and  let  me  not 
 
 "  be  fo  much  unacquainted  with  the  place  in  which  I  mult 
 
 "abide  forever!    And  as  thou  haft  prepared  a  Heaven  for 
 
 M  holy  fouls,  prepare  this  too- unprepared  foul  for  Heaven, 
 
 "  which  hath  not  long  to  ftay  on  earth.     And  when  at  death 
 
 "  I  refign  it  into  thy  hand?,  receive  it  as  thine  own,  and 
 
 cc  finifh  the  work  which   thou  haft  begun,  in  placing  it 
 
 u  among  the  blefled  Spirits,  who  are  filled  with  the  fight 
 
 M  and  love  of  God.    I  truft  thee  living  \  let  me  truft  thee  dy- 
 
 "  ing,  and  never  be  afhamed  of  my  truft. 
 
 "  And  unto  Thee,  the  Eternal  Holy  Spirit,  proceeding 
 c  ■  from  the  Father  and  the  Son ,  the  Communicative 
 "LOVE,  who  condefcendeft  to  make  TerfeU  the  Ele& 
 "  of  God,  do  I  deliver  up  this  dark  imperfect  foul,  to  be 
 
 N  n  n   3  "  further 
 
46  a  The  reafenabU  Conditions  required  of  them, 
 
 0  farther  renewed,  continued  and  perfc&ed,  according  to 
 cC  the  holy  Covenant.     Refufe  not  to  bkfs  it  with  thine 
 cl  indwelling  and  operations  >  quicken  it  with  thy  life  \  ir- 
 ,c  radiate  it  by  thy  light  i  fan&ifie  it  by  thy  love  i  actuate 
 " it  purely,  powerfully  and  conftantly  by  thy  holy  motions. 
 ■••  And  though  the  way  of  this  thy  facred  influx  be  beyond 
 11  the  reach  of  humane  apprchcniion  \  yet  let  me  know  the 
 0  reality    and  favmg  power  of  it,  by    the  happy  etfedts. 
 ,c  Thou  art  more  to  fouls,  than  fouls  to  bodies,  than  light 
 "  to  eyes.   O  leave  not  my  foul  as  a  carrion  deftitute  of  thy 
 "lifei  nor  its  eye's  as  ufelefs,  deftitute    of  thy  light  ^  nor 
 **  leave  it  as  a  fen  felt  is  block  without  thy  motion.      The 
 "  remembrance  of  what  I  was  without  thee,  doth  make 
 "me  fear  left  thou  moulded:  with-hold  thy  grace.     Alafs, 
 *'Ifeel,  1  daily  feel  that  lam  dead  to  all  good,  and  all 
 ,c  that's  good  is  dead  to  me,  if  thou  be  not  the  life  of  all. 
 11  Teachings  and  reproofs,  mercies  and  corrections,  yea,  the 
 "  Gofpel  it  fclf,  and  all  the  livelieft  Books  and  Sermons,  are 
 ct  dead  to  me,  becaufe  1  am  dead  to  them  :  .yea,  God  is  as 
 <l  no  God  to  me,  and  Heaven  as  no  Heaven,  and  Chrift  as 
 41  no  Chrift,  and  the  cleared  evidences  of  Scripture  verity 
 c;  areas  no  proofs  at  all,  if  thou  reprefent  them  not  wilh 
 c<  light  and  power  to  my  foul :    Even  as  all  the  glory  of 
 "  the  woild  is  as  nothing  to   me,  without   the  light  by 
 ••'  which  it's  feen.     O  thou  that  haft  begun,  and  given  me 
 tc  thofe  heavenly  intimations  and  de fires,  which  rlefh  and 
 •'bloud    could  never  give  me  ,   furfer   not  my  folly   to 
 11  quench  thefe  (parks,  nor    this  bruitifh  rlefh  to  prevail 
 *'  againft  thee  ,    nor  the   powers  of  hell  to  ftirle  and  kill 
 "  fuch  a  heavenly  feed.     O  pardon  that  folly  and  wilful- 
 "nefs,  which    hath   too  often,  too  obdurately  and  too 
 •*  unthankfully  ftnven  againft  thy  graces   and  depart  not 
 "  from  an  unkind  and  finful  foul !    I  remember  with  grief 
 ct  and  fhame,  how  I  wilfully  bore  down  thy  motions ,  pu- 
 ifnifh  it  not  with  defertion,  and  give  me  not  over  to  my 
 "felf.    Art  thou  not  in  Covenant  with  me,  as  my  S*n8i- 
 fiery  and  Confirm er,  and  Comforter  ?  I  never  undertook 
 to  do  thefe  things  for  my  felfi  but  I  confent  that  thou 
 <c  fhouldeft  work   them  on  me.     As  thou  art  the  Agent 
 ?■  and   Advocate  of  Jefus  my  Lord ,  O  plead   his  caufe 
 
 <:  effectually 
 
 (i 
 
 tc 
 
wh$  rvifl  overcome  the  rl/jfunhies  of  Believing,  &c.  463 
 
 «c  cffc&ually  in  my  foul,  againft  tl  ..(lions  of  Sitxri 
 
 **  and  my  unbelief  \  and  hni(h  his  healing  Caving  work  y 
 »•  and  let  not  the  flefh  or  world  prevail.  Be  in  me  the 
 •  »  rehdent  witnels  of  my  Lord,  the  Author  of  my  Prayers, 
 •«  the  Spirit  of  Adoption,  the  Seal  of  God,  and  the  ear- 
 lC  neit  of  miiie  inheritance.  Let  not  my  nights  be  £0  long, 
 **and  my  days  fo  fhort  ,  nor  fin  ecl:p(e  thofc  beams, 
 l<  which  have  often  illuminated  my  foul.  Without  thee, 
 <'  Books  arc  fenfelefs  fcrawls ,  ftudics  are  dreams ,  learn- 
 11  ing  is  a  glow-worm,  and  wit  is  but  wantonneis,  im- 
 c*  pertinency  and  folly.  Tranfcribe  thole  facred  precepts 
 «'  on  my  heart,  which  by  thy  dictates  and  infpirations  arc 
 »*  recorded  in  thy  holy  word.  I  refute  not  thy  help  for 
 *c  tears  and  groans :  but  O  (Tied  abroad  that  love  upon 
 «*  my  heart ,  which  may  keep  it  in  a  continual  life  of 
 •■  love.  And  teach  me  the  work  which  1  muft  do  in  Hea- 
 »'  ven  :  refrefh  my  foul  with  the  delights  of  holinefs, 
 4t  and  the  joys  which  arife  from  the  believing  hopes  of  the 
 ct  everlaiting  Joys  .*  Exercife  my  heart  and  tongue  in 
 "the  holy  prailes  of  my  Lord.  Strengthen  me  in  furTerings  h 
 w  and  conquer  the  terrors  of  death  and  hell.  Make 
 41  me  the  more  heavenly,  by  how  much  the  fafter  I  am 
 •'halkning  to  heaven:  and  let  my  laft  thoughts,  words 
 <cand  works  on  earth,  be  likeft  to  thofe  which  (hall  be 
 41  my  firft  in  the  date  of  glorious  immortality  -y  where 
 C4  the  Kingdom  is  delivered  up  to  the  Father,  and  OOD 
 tl  will  for  ever  be  A%  and  In  all:  of  whom,  and  through 
 "whom,  and  to  whom  are  all  things,  To  whom  be  glory 
 "  for  ever.    Awn. 
 
 €HAP. 
 
464  What  Tarty  ofChrijlians  foonld  tee  \oyn  voi\h%  or  be  oft 
 
 CHAP.  XIII. 
 
 Via.    Pet.  Dmia»:  Confe&aries  :    I.  What  Tarty  of  Chriftians  Jljould  we 
 
 %":7$/i  Ct  6%  dt     J°yn  ™th>  or  be  °f >  fee'"&  they  are  divided  into  fi 
 many  Setts  .<? 
 
 'Ffal.  i.Mat.  18.19.  T  Shall  briefly  difpatch  the  Anfwer  of  this  Qjtftion  in 
 Aft.  11.  26.  Ithefe  following  Propofitions. 
 
 f.  1.  GODLINESS   and  CHRISilANItr 
 
 is  our  only  Religion  \  and  if  any  party  have  any  other,  we  tmtft 
 
 renounce  it- 
 
 1  Cor.  12.    Eph.  4.      £-2.  The  Church  of  Chrifi  being  hit  Body  is  but  One,  and 
 
 3>4>l4-  bath  many  Parts,  but  Should  have  no  Parties;  but  Vnity  and 
 
 Concord  without  Divifion* 
 1  Cor.  i.io.  Aft.20.  £.  3.  Therefore  no  Chriftian  muft  be  of  a  Party  or  Sett  at 
 30.  Rom.  \6y  17.  y}^}  Xhat  is,  as  dividing  it  fe  If  from  the  reft,  caufing  fchifme, 
 or  contention  in  the  Body ;  or  making  a  rent  unnecefiarily  in 
 any  particular  Church,  which  is  a  part. 
 1  Cor.  3.  5,  4,  5.  £.4.  But  when  Parties  and  SeUs  do  trouble  the  Church,  we 
 Ad.  24, 14.  Aft.  -18.  muft  ft  ill  hold  to  our  meer  Chriftianity,  and  deSrre  to  be  called 
 2u  by  no  other  name,  than  Chriftians  (with  the  Epithets  of  fince~ 
 
 rity  ) :  And  if  men  will  put  the  name  of  a  Party  or  Seft  upon 
 us,  for  holdingto  Chriftianity  only,  againft  at  corrupting  Setts, 
 we  tnuft  hold  en  our  way,  and  bear  their  obloquy. 
 Matth.  18.  ip,  jo.       M-  What  CHRIS?IANl?r  is  may  be  kyown , 
 Mar.  io\  i<5.Bcb.<5.  1.  Moft  fummarily  in  the  Baptifmal  Covenant,  in  which  we 
 !>  2>  3«  are  by  folemnization  made  Chriftians,  in  which  renouncing  the 
 
 Flejh,  the  World  and  the  Devil,  we  give  up  our  {elves  devo- 
 tedly to  God  the  Father,  Son,  and  Holy  Ghoft,  at  our  Creator, 
 Redeemer  and  Sancfifyer.  2.  By  the  ancient  fummary  Rules 
 of  Faith,  Hope  and  Charity,  the  Creed,  the  Lords  Prayer  and 
 jibe  Decalogue.  3.  Integrally  in  the  facred  Scriptures,  which 
 are  the  Keccrds  of  the  Dcclrine  of  Chrift  and  the  Holy  Spi- 
 rit. 
 
 1  Cor.  14.  26. 40.        £.6.  But  there  are  many  circumftances  of  Religious  Worjhip, 
 which  Scripture  doth  not  particularly  determine  of ,  but  only 
 give generalRules  for  the  determination  ofthem^M  what  Chap- 
 ter 
 
{rung  they  arc  divided  into  0  molly  Setts  ?  ^£5 
 
 ter  fl>'tU  he  read)  *hat  Txt  frea  I  •,  ^hat  Tranflatwi 
 ufed,  what  Meeter  or  Tune  of  Ffalws,  what  time,  what  place, 
 what  Sett  or  Fi-'pit,  or  Cup  or  other  Vtcnfls,  what  J'efture^ 
 gejhre,Scc.  whither  tVeJhaUufe  Notes  for  memory  in  preach- 
 tug?  what  method  we  (hall  preach  in?  whether  we  Jhall  pray 
 in  the  fame  words  often,  or  in  various  j  with  a  bool{,->  or  with- 
 out >  with  many  (fiber).  In  all  which  the  people  ntuft  have 
 an  obediential  refpeli  to  ibe  conduit  of  the  lawfull  Faftors  of  the 
 Churches. 
 
 $'7*  Differing  opinions  or  practices  about  things  indifferent ,  Ron.  14  &  15.  Ga*. 
 no  nor  about  the  meer  integrals  of  Religion,  which  are  not  2-1?'  '4>  *5-  ^l'4 
 EJfentials,  do  not  wake  men  of  different  Religions  or  Churches  5>  l6> lJ' 
 (univerfally  confdered.) 
 
 $.  8.  Nothing  will  warrant  us  to  feparate  from  a  Church 
 as  no  Church ,  but  the  want  of  fomething  Ejfential  to  a 
 Church. 
 
 #.9.  The  Ejfential  or  Confiitutive parts  of  the  Church  Ca-  Eph.  LU.ft4.ifC 
 tbolicf^  (orVniverfal)  are  Chnft  the  Head,  and  *l!f  Chnftians  Co1- 1.  18.  &  2. 19. 
 m  the  Members.  "  J*M  »•**§£; 
 
 £.  10.  AU  fincere  Wfaa&ifiid  Chriftians  are  the  mem-  \%  ,'p,  /cor.  5. 
 hers  of  the  Church  myjiical,  invifible,  or  regenerate :  And  aU 
 Profeflbrs  of  fincere  Christianity,  that  is  ,   aU  Baptized  per- 
 fins,  not  apoftatifd  nor  excommunicate^  are  the  members  of  the 
 Church  vifible  ;  which  is  integrated  of  the  particular  Churches. 
 
 $.  11.  It  *  ejfential  top&rticular  political  Churches,  that  they  Aft<  ,,   2,   phl|  (< 
 he  conffitutedoftrueBiJhops  or  Paftors,  and  of  flockj  of  baptifed  1.  Eph.  4.  u,  12, 
 or  profejfed  Chrijiians :  Vnitedin  thefe  Relations,  for  holy  com-  1  Thdf.  5.  n3  13. 
 ntunion  in  the  worshipping  of  God,  and  the  promoting  of  the  fal- 
 vation  ofthejeveral  members. 
 
 $.12.  It  is  ejfential  to  a  true  Bifhop  or  P aftor  of  the  Church,  Math  ig  20#  & 
 to  be  in  Office,  (that  is,  in  Authority  and  Obligation)  appointed  18.  {*,  /g.  [  j  heft 
 by  Chrifi  in  fubordination  to  him  in  the  three  parts  of  his  Offices,  f.  ix.  Hcb.  13. 17. 
 Prophetical,  Frieftly  and  Kingly:  That  is^  to  teach  the  people  ;  Aft.  20. 35.  )ara  $. 
 tofland  between  them  and  God  in  Worfhip  5  and  to  guide  or  l^\  Aft*  2<  42,  Aft# 
 or  govern  them  by  the  Paternal  exercife  of  the  Keyes  of  his 
 Church. 
 
 $.  1 3.  He  that  doth  not  nuhfie  or  unchurch  a  Church,  may 
 lawfully  remove  from  one  Church  to  another,  and  make  choice 
 of  the  befl  and  pur  eft,  or  that  which  is  moft  fuited  to  his  otmt 
 Edification,  if  he  be  a  Free-man, 
 
 Oo  o  £,  14.  Br 
 
<\.66  Of  the  true  Inter 'eft  ofchrifi^  and  his  Church,  &c. 
 
 Rom.  9.  $.   1  Cor.       $,  14.  "But  in  cafe  of  fuck  choice  or  prfonal  removal^  the 
 1-.  i$,it.  Inter  eft  of  the  whole  Church,  or  ofReligiok  in  common^  muji 
 
 be  firft  taken  into  confederation ,  ly   him  that  would  rightly 
 
 judge  of  the  lawfulness  of  the  fad. 
 
 tf.i5.I/tf  Church  which  in  all  other  rejpefis  is  fur  eft  andbeft^ 
 Rom,  2.  8.  willimpfe  any  fin  upon  all  that  will  have  local  communion  with 
 
 it,  though  roe  wvft  not  ft far ate  from  that  Church  m  no  Churchy 
 
 yet  muji  we  not  commit  that  fin,  but  patiently  fuffer  them  to 
 
 exclude  us  f rem  their  communion. 
 
 $.16-  7rue  Herefte,  (that  u,  an  Error  contradictory  to  an 
 Ti  '  1  *  2  Toh.  ejfential  Article  of  the  Christian  faith)  if  it  be  ferioufly  and 
 io/Heb.«*  11,  ix\  really  held,  foth^.tth:  contrary  truth  is  not  keldferiovfly  and 
 1  Cor.  15.  i,i/&c.  really,  doth  nuliifie  the  Chriftianity  of  him  that  holdetb  it, 
 Luk.  18.  34.  !oh.  and  the  Church -ft  ate  of  that  Congregation  which,  ft  frofejpth 
 ii.i(5.  Gal.  5  1.  &  itm  fy,t  f0  doth  not  that  fundamental  Error  which  k  held  but 
 1.7,  8,9.8c  3.I3*.    invP0Yds  through  ignorance,  thinking  it  may  confift  with  the 
 
 contrary  truth,  while  that  truth  if  not  denyed,  but  held  ma- 
 in ifto  faaiofiHTimo  jore  ride*,  fo  that  we  have  reafon  to  believe  that  if  they  did 
 foeculo,  visquifquam  difcern  the  contradiction^  they  would  rather  for fakg  the  error 
 eximic  dodus  h«rc-  %^m  tfo  rmfrf 
 
 l™.  BJtLlS        BUC  °f  th'S  m0r£  dfl'Where- 
 
 Hic/onym. 
 
 Er.  profeftokaeft,ur  id  habendum  fie  antiquiflimum  &  Deo  proximum ,  quod  fit  optimum. 
 
 Cic<  detcg.  1.2.  p,  244. 
 
 CHAP.    XIV. 
 
 lo^t^iS-  Conftftary  \\  Of  the  true  Inter efi  ofchrifi,  and  his 
 cons  cotfdeyfitions,  Church  9  and  the  Souls  of  Men  :  Of  the  means  to 
 and  M*.  ,^*1"   °f      promote  it  \  and  its  Enemies  and  Impediments  in 
 
 Sch)fme,and  Mr.  Snl-  r  1  t 
 
 Jingfieccs      Irenico*,        the  WorUL 
 i/ptihSy    pag.  117. 
 
 and  kMi\  Jer.    Bar-  .  ,  .       . 
 
 roughs  irenicon  :  PO  great  and  common  is  the  Enmity  againlt  Chr:it:anity 
 ■which  mil  aU  much  .^  m  the  World,  yea,  againft  the  life  and  reality  of  it  i;1  all 
 promote  his  under.  ^  the  Hypocrites  of  the  VifiBfe  Church,  that  the  guilty 
 W^oUsTlm^  wil1  not  bcar  the  deteftion  of  their  guile  ;  And  therefore  the 
 per.  fum.  pa.  Reader  rnuft  excufe  me  for  pafling  over  the  one  halt  of  that 
 
 which 
 
Of  the  true  Intercji  ofchrijl^  and  his  Churchy  c  467 
 
 which  (houdd  belaid  rpon  this  fubjccl,  becaufe  they  that 
 need  it  cannot  fuffer  ic, 
 
 p.  1.  1.  :  Cbriftian  frtferretb tie  Inter<ft  if  Cbrtjl  Luk,  14  25,25,2^.. 
 
 atf^  of  Religion,  before  all  worldly  Intercft  of  bh  own,  or  any 
 others.       + 
 
 For  be  that  frtteth  himfeifo*  any  tiling  above  his  CW, 
 hath  indeed  tf<?  God  :  For  if  he  be  not  Maxinw,  Safientifli- 
 wus  ,  Oft'&iM ,  Greatest,  Wjfeft  and  BJt,  he  is  not  God  : 
 And  if  he  be  not  really  fwi^>/  as  fiich,  lie  is  not  taken  for 
 their  God.  And  he  that  hath  no  God,  hath  no  Religion. 
 And  he  that  hath  no  Religion  is  no  Chriftian  :  And  if  he  call 
 himfelfa  Chriftian,  be  is  an  Hypocrite. 
 
 £.  2.  Though  we  muft  freterre  the  Intereft  of Chrift  and  the  Rom-  9-  ?•&  j>.  -. 
 Church  above  xhe  Intereft  of  our  Souls :  yet  muft  we  never  fet  '  ^or'    I0,  M- 
 them  in  competition  or  offofition ,    but  in  a   due  conjunction,        '    '    2%  l4' 
 though  noi  in  an  equality. 
 
 I  adde  this  to  warn  men  of  fome  common  dangerous  er- 
 rors in  this  point :  fome  think  that  if  they  do  but  feel  (hetn- 
 fclves  more  moved  with  another  Miniftcrs  preaching,  or 
 more  edified  with  another  way  of  Difcipline,  they  may  pre- 
 fently  withdraw  themfelves  to  that  Minifter  or  Difcipline, 
 without  regard  to  the  Unity  and  good  of  the  Church  where 
 th  y  are,  or  whatever  publick  evil  follow  it.  Whereas  he 
 that  ieemeth  to  deny  even  to  his  Soul  fome  prefent  edifica- 
 tion for  the  publick  good,  (hall  finde  that  even  this  will  turn 
 to  his  greater  edification. 
 
 And  fome,  on  the  contrary  extream,  have  got  a  conceit 
 that  till  they  can  finde  that  they  can  be  content  to  be  damned 
 for  Chrift  ,  if  God  would  fo  have  it ,  they  are  not  fincere. 
 Which  is  a  cafe  that  no  Chiiftian  fhould  put  to  his  own 
 heart,  being  fuch  as  God  never  put  to  any  man  :  All  the 
 tryall  that  God  putteth  us  to,  is  but  whether  we  can  deny 
 this  tranfitory  life,  and  the  vanities  of  the  World,  and  the 
 pleafures  of  the  flefh,  for  the  Love  of  God,  and  the  Hopes 
 of  Glory :  And  he  that  doth  thus  much  (hall  undoubtedly 
 be  laved.  But  to  think  that  you  muft  ask  your  hearts  fuch 
 a  queftior,  as  whether  you  can  be  content  to  be  damned  for 
 Chrift,  is  but  to  abufe  God  and  your  felves.  Indeed  both 
 Reafon  and  Religion  command  us,  to  efteem  God  infinitely 
 above  our  (elves,  and  the  Churches  welfare  above  our  own  \ 
 
 O  o  o  2  becaufe 
 
Of  the  true  Intereji  efchriji^  and  his  Churchy  &c. 
 
 becaufe  that  which  is  bed,  mult  be  beft  elteemed  and  loved  : 
 
 Bat  yet  though  we  muft  ever  acknowledge  this  inequality, 
 
 Yet  that  we  muft  never  disjoyn  them  nor  fet  them  in  a 
 
 fofitive  oppofition  or  competition,  nor  really  do  any  thing 
 
 which  tendcth  to  our  damnation,  upon  any  p/ltenfeof  the 
 
 Churches  good,  is  paft  all  queftion.     He  that   hath    made 
 
 the  love  of  our  felvts  and  felicity  infeparable  from  man,  hath 
 
 made  us  no  duty  inconfiftent  with  this  inclination,  that  is, 
 
 with  our  humanity  it  fclf :   For  God  hath  conjoyned  thefc 
 
 neccflary  ends,  aud  we  mult  not  feparate  them. 
 
 Eph.  4.  ii,  it,  i*>       £.3.  fhe  Intereji  of  the  Churchy  is  but  the  Inter  eft-  of  the 
 
 14,  i$>  I<5«  Col.  1.  gou[s  tfjat  confiitute  the  Church,  and  to  peferreit  above  our 
 
 24.  i^Tim.  4, 1  .      0B?^  ^  fot  tQ  yYejerY€  mmy  above  one% 
 
 Rom.  n»  $&  Prof.  f-  4-  &e  that  doth  mojifor  the  pblick^ good , and  the  Sou's 
 15.4. 1  Cor.10.31.     of  vn^ny,  doth  thereby  moft  effeduaily  promote  hit  oven  confoU- 
 
 Hon  and  falvation. 
 
 £.5.  The  Inter  eft  of  God,*  the  Ultimate  End  of  Religion,- 
 
 Church,  and  particular  Souls. 
 
 $.6.  Gods  Intereji  it  not  any  addition  to  his  Perfection  or 
 Epfc.  3.  10.  21.  &  §.  BleJJednefs  y  but  the  p leafing  of  his  Will  in  the  Glory  of  bis  Fowi 
 S7,  19.  2  Thclf.  1.  €Yi  Wifdom  and  Goodnefs  jhining  forth  in  Jefus  Chrift,  and  in 
 10, 11*  bj5  Church. 
 
 Ite&fe*        I?'       *'  7'  ^erefore  topomote  Gods  Intereft,  is  ly  pom  ting  the 
 
 Churches  Inter  eft. 
 
 £.8.  The  Intereji  of  the  Church    confiihth,    I.  Interifne, 
 
 in  its  HO  L INE  S  S  :    II.  Conjunctive^  &  harmonkc,  «• 
 
 its  Unity,  Concord,  and  Order:    III.  Exteniive,  in  its  i*-. 
 
 creafe  and  the  multiplication  of  Believers. 
 EPh.  $,2*.*5.  Tir.  2.       £.  9;  I.     the  HO  LINES  S  of  the  Church  confiftrth  , 
 
 6  i  *.  CiV"i  s'  \°6    im  ln  lts  Rtfionarion  and  fuBmiffion  to  God  its  Owner. '  2.  In 
 218,6',     '     '     '  *ts  fabje&ion  and1  obedience  to  God  it  s  Ruler.     3.  In  its  Gra- 
 titude and  Love  to  God  its  Benefactor  and  Ultimate  End. 
 
 /..ft.  26.  18.  Eph,  1.  £.  10.  Jhefe  ails  confiji,  1.  In  a  right  eftimatisn  avdBe- 
 18.  Math.  28.  1  p.  Hef of the  winde  :  2. 1  *  a  right  Volition,  Choice  and  Rtfolution 
 Hcbf  5-  9'  of  the  Will :     3.  In  the  right  ordering  of  the  Life. 
 
 Mat.  28.  20.  Gal.  1.       $.\\.The  Means  of  the  Churches  HO  L  INE  S  S  are  theft : 
 
 7  2  Tim.  1.  15.  j  Miy  Voftrine  :  Bcai  feat  all  Holinefs  cnteretb  by  the  under- 
 Aft.    2  o.    20  ,    &c.  ftanei-m(r  r0  <fmb  it  the  whumental  Oaxfe  of  all. 
 
 1  Tirt»,  5.17.  5^.12.   2.  Jhe  holy,  firitM,  reverent,  s^ljuii  and  diligent 
 
 peaching     of   this    doUriae,    by  due   exflicatic      p&ef  and 
 
 applied- 
 
Of  the  trut  Jtfterejt  ofchriji^  and  hk  Churchy  &c.  4^9 
 
 gpplicatidn,    fuiiabty    to    the     various    auditors.  /ft.:o.     I  Tim.  •« 
 
 <$.  13.  3.  TH  holy  lives  and  private  corner fe  oj  tic  Pajhrs  l2\{9'    &  *  u    * 
 
 o(thc  Church.  ^  ,  Cor.f.    Mar.     8. 
 
 £  14    4-   H<?/v  Vifciflme  faithfully  admmftred *,    encov-  14  2  Thtff.  j.  Ron , 
 
 raging  *fl  f/vr  wrv  godly  *  and  contfirti  11-     1  rim. 
 
 \bbng  the  proud,  and  difgracjrig  open  fin^  and  cafiing  out   * 
 the  proved  impenitent grofi  finners,  that  they  bifeft  net  tht 
 embolden  not  the  wicked^  and  dijbouour  not  the  Church  m  the 
 eyes  of  the  unbelievers.  &  \  1  •      \  Tmi.  2. 
 
 tf.  1 5.  5.  ?he  election  and  ordination  of  able  and  holy  Pajhrs,  IS.  2.  &t  Tim, 
 fit  fir  this  rrorl^  $}<&•  8-     Aft.  ig. 
 
 <>'.  16.  6.  The  con)unB  endeavours  of  the  %v  if  eft  and  moft  ex-  *. j-J^°^'  J 
 perienced  members  of  the  floch^  not  ufurping  any  Etckfiaftical  ^.  8. 
 effice,  but  by  their  rvifdom,  and  authority,  and  example  in  their 
 ■private  capacities,  fee  ending  the   laboirs  of  the  Faftors,    and 
 not  leaving  aU  to  be  done  ly  them  alone.  1  Tim.-j. «.   7  ,  •    . 
 
 £.   17.    7.  EftecuUy  the  holy  bftru.Ving  and  governing  of*'   L)tu'- 
 families,  by   cttichizinginferkurs,  and  exhorting  them  to  the  lQ*l2  1  '  l9-    Ac*-' 
 due    care  of    their  fouls ,    and    helping  them   to    underftaud 
 and  remember  the  publicist  caching  of  the  Paftors9  and  prat- 
 ing andpraifingGod  with  them,  and  reading  the  Scripture 
 and  holy  fopjti,  ejpeciaVy  on  the  hordes  day\  and  labouring  to  l  Pcr'  5'  2-  Phil-  2- 
 rtformbesr  live*.  lV*,??&#. 
 
 #.  18.  8.  "The  Uamelefs  lives,  and  holy  Conference,  converfe  i.Rom  x.  24. 
 and   example  of  the    numbers  of  the  Church    among  them-  Juh.17.  21.     1  Cor. 
 
 I.  10. 
 
 Kill*        *  ►>»•  f»'K  iv       i/|  1  >»  v  en    "H".    1  J       l/|  H.I.      t.>r./rww.'         Iir'iyr,!'       »'*»."»-  J 
 
 p/rfs  :  Hclimfi  beget  tab  holme  fi,  and  encreafcth  it,  as  fire  l:1 
 
 kjndlcth  fire.  Jt^uJI'  5# 
 
 £.  19.  9.7^  r/»/y3  conccrd,  and  love  of  Chrijhans  to  one  5.  KaJ.'a.    Dan.o. 
 
 another,  6,  2.   Rom.  1^.  "9, 
 
 p.  20.    \Q.  And  I ijily,  hcly  Princes  cndhiagijhates,to  e»  *>^« 
 
 courage  piety*  and  to  protea  the  Church,  and  to  be  a  terrour  to  lPcc'  x'  S aj* l  "' 
 
 •;  j  ^    r  *i  ri    >       n  1  Tiir.  ?,  o.&  5.11. 
 
 evil  doers.    Jbefi  are  the  means  of  houncp.  &  4<  ,  $  \  6t  &  5, 
 
 <^.  21.    Jbe  contraries  of  aU  thefe  may  etfily  be  difcerned  1  Cor. 5.1  rir.^.-j'. 
 
 to  be  the  dfjiroyirs  of  holmefs,  and  pernicious  to  the  Church.  M*r-  9-38'  39. 1- hi!. 
 
 1 .  Vnhclv  do&rine.  2.  lytorant,  unskilful,  negligent,  cold  or  en*  u  l5  Jam*  5  J-  ll>> 
 
 iou<  preaclmg.      2,.?he  unholy  lives  of  thim  that  preach  it.  I^^Xm.i^' 
 
47°  Of  the  true  Interefi  sfChriji^  and  hU  Churchy  &c. 
 
 or  the  uftraint  of  them  by  thefiirit  ofjealoufie  and  envy,  from 
 doing  their  private  farts  in  ajjijlance  of  the  Faftors.  y.The 
 neglefi  of  hily  inftruding,  and  governing  of  families  •>  And 
 the  lewd  example  ofthegovernours  of  them.  %  The  fcandahw 
 or  barren  lives  of  Chr 'ill tans.  <?.  The  divifions  and  difcord  of 
 Chrifiians  among  themfelves.  I  o.  And  bad  Magiftrates,  wl  o 
 give  an  ill  example ,  or  afflict  the  godly,  or  encourage  vice,  or  at 
 leaft  fuflrefs  it  not. 
 
 §.  22.  To  thefe  may  be  added,     i  •  The  degenerating  of  Re- 
 Math.  15.  2,3,9,11,  ijg10us  iiti&nrfs,  from  what  Godrequireth,  into  another  thing, 
 'Milt.2  26%u^62.2.  h  humane  corruptions  gradually  introduced;  as  is fe en  among 
 &  \\,  14,  15.'  job!  too  many  Friars^   as  weD  as  in  the  Fharifces  of  old.     2.  A  dege- 
 5.  18.  job.  11.  49.  nerating  of  holy  Inftitutions  of  Chriji,  into  another  thing,  by 
 
 38.1  Cor.  $.9.  Ad«  porters.  4  "the  diversion  of  the  Paftors  of  the  Church  to  fecular 
 14.  23.  Tic.  1.  3.  employments.  5.  The  diminiihing  the  number  of  the  Faftors  of 
 1  Cor.  ^14.26,15,16.  theChurch^  as  proportioned  to  the  number  of  fouls :  as  if  one 
 i<!5  of4!**"  Row!  fcbool-Mifier  alone  Jhould  have  ten  thou fand  fcholars;  or  ten 
 14.  &  1 5.  Aa.  1$.  thou  fand  fouldiers  but  one  or  two  officers.  6.  The  pretending  of 
 28.  1  jch.  4.  1.  the  loul  and  power  of  Religion,  to  dejiroythe  body  or  external 
 a  Thci],  2. 2. 1  King,  part:  or  making  ufe  of  the  body  or  external  part,  to  dejiroy 
 11*  2\1 25'  Ma  h'  the  fovXand  yowct'-i  and fettingthings  in  opposition  which  are 
 24]  24  Match.  1 5.2I  cenjunCf.  7.  The  preferring  either  the  impofition  or  opfofition  of 
 11.  13.  &  ii.  1.  things  indifferent  before  things  neceffary.  8.  An  apijh  imitation 
 Luk.  13.  14,  1$.  ofChrijiby  Satan  and  hti  injhuments,  by  counterfeiting  infti- 
 Joh  4.  16.  ^-9'  rations,  revelations,  vifions^  prophfies,  miracles,  apparitions, 
 at.  22.  Kov  \ o.  2  fan^^}'->  *eal,  an^  mvl>  inftkutions  in  the  Church.  9.  An  over- 
 Yios.  1.31.  Jam.  5*  doing,  or  being*righteous  over  much,  by  doing  more  than  God 
 5, 6.  would  have  us,  (  over-doing  being  one  of  the  devils  ways  of 
 
 undoing)    When  Satan  pretendeth  to  be  a  Saint,  he  will  be 
 ftricier  than  Chrift,  as  the  Pharifees  were  in  their  company, 
 Sabbath-reji  and  ceremonies  :  and  be  will  be  zealous  with  a 
 fiery  confirming  zeal.     10.  Accidentally,  projperity  it  felf  cen- 
 fumeth  piety  in  the  Church:    ifitoccafion  the  perdition  of  the 
 world,  the  Church  is  not  out  of  danger  of  it. 
 Eph.  4.    :3  2, *>  4'       £.  23.  II.  The  unity  and  concord,    and    harmony    of  the 
 &c.Rom  8.  i7.Hph.  c£m.£  cenfifreth,     1.L1  their   Univeifal  Adoption,  or  One 
 1.  ii. 1  Cor.  1 2. 12,  Rcltiti0a  t0  q0j   M  thar  reCQnCiieci  father  in  Chnft.    2.  In 
 13.  tph4.  if,  1-  the 
 
Of  the  true  Inter  eft  ofChrifl^  and  his  churchy  &c.  , 
 
 the  cm  Relation  they  have  alto  Chr  r.  hi 
 
 .  of  the  Spirit,  which  dweUetb    and    PHfkftb  in  them  '" 
 .Inhcir  OneB  lath*  to  the  B  rcb  o!  ' 
 
 its  memlers.     5.  In  the  unity  of  that  b   ilk  ml 
 
 [3  re  tonus.     6.1*  the  unity  of  the  Baptifmal  Coven* 
 which  imti.:teth  thrm.    j.Intbe  unity  of  tbeXjofief,  (  ijoh. 
 
 Effntials  )  which  if  the  common  rule  of  tb ■  ir  faith  and  Ufa  *   2l  J  • 
 and  the  ground  of  their  hope  and  comfort.      8.  In  the  bond  of 
 mutual  brotherly  kve.    9.  Uthe  concord  of  a  holy  life.     10.  hi 
 the  unitv  of  the  End  which  they  aU  intend,  and  jh  all  at  I  aji  at- 
 tain, (the  fltafing  rA  Chd,and  the  heavenly  "lory. ) 
 
 0.  24. 1'he  Means  ofthkUti'ity  and  Concord  are,  1.  Al\af  ph;i.  2  4  „  2  cor 
 ahrefaid,  which  promote  their  holitiefi.  from  bolineflit  the  1$.  14.  Tic  *.«| 
 centring  ofaUhfartsinGid:  and  it  deftroyeth  that  dividing  Eph-  4*$>4i  s>  it, 
 Sc)fi(h&e§,  frfcic*  m  aket  b  men  have  at  many  ends  as  they  are  l*>l6'  iTfoff  5. 
 ptrjg**  2.  He  learning  and  ability  of  the  Faftors,  to  hold  the  l3L*Ii*V  9rIT* 
 the  force  of  truth,  andtoftof  the  mouth  es  cf  5,4,5'V/  iPcc"*! 
 ina  dividers  and  feducers  :  JVhenm  gain-foyers  are  able  i,g.  t  ft.  :o.  10.&! 
 to/fa  td  before  the  evidence  of  that  truth  which  they  demonstrate.  z  Cor.  1  24.  1  Tim*. 
 3.  T  -.holy  In-  rs,  which  k^ep  up  the  love  of  truth  and  *:J"     Tir-  ?•    IO' 
 
 them  in  ti    \  rts.     4.  By  the  paternal  government  of  *2l  °r'5#'    ifjt^f7' 
 
 theVa'l:):  hem,  not  ty  force,  but  willingly,   and  in  fa-  Hcb,     ,3,    ^    i*'. 
 
 ffor/y  fm,  *«d  a  loving  familiar  converfe  mth  them.  5.  By  iThejf.  5.  12,  13. 
 tfcf  |«/f  execution  of  Pi  cij  fo«  on  tfc<?  impenitent,  that  th*  godly  ■  ^  5-  <•  Luk.  22. 
 may  fii  that  m  s  U  difowned.    6  By  the  concord  of  the  2A' 226yXl\  ^h^* 
 
 Faftots  among  themfelvess  and  the  prudent  nfe   of  Synods  or  jo.  $t  I'  ,^  l  K-°"* 
 Councils  to  that  end.     7.  By  the  humble  and  fubmitfive  rejp eft  of  15.  15,  '19.'  2  King*. 
 thepeoPle  to  their  Faftors.     8  By  keeping  up  the  intereft  and  I0- 17,  28.  Ro.-n  1^.- 
 anthorityo-  the  nn;}  ancient  and  experienced  of  the  flick^  over  3>4>5>°'» 
 the  young  and  unrxperienced,  who  are  the  common  caufes  of 
 divifvm.     9  By  the  Faftors  avoiding  all  temptations  to  worldli- 
 ngs and  pride,  th..  trnot  theChurch,  by  ftrivhrg  who 
 Jhall  be  the  fTeateft,  or  have  the  preeminence.     10.  2>v  g    % 
 Magijrrates  keeping  their  power  in  their  own  hand,  andufing 
 it  to  rebuke  inalterable  falfe  Teachers,  and  to  encourage  th} 
 peaceable,  and  retrain  the  railing  and  violence  of  Faftors  and 
 parties    againft  each   other  \    and  by  impartial    keeping    the 
 Churches  peace. 
 
 .tf.  25.  Hence  the  ctufes  of  Church'-divifwrrs  are  difeernable.  2   Chren.    28.    23. 
 I.78*  encreafe  of  ungodlinefs  and  fin,  which  is  as  fire  in  the  Ezek.  18.  30.  Num. 
 
 thatch,  J*- 23.  1  Tim.  3. 5. 
 
472  Of  the  true  Inter  eft  ofChrift,  and  his  Churchy  &c. 
 
 Fpfc.  4«  14.  5  I  oh.  thatch^  and  poffeffeth  all  men  with  divi dingpr inciples,  pradices 
 *  IO#  *  King.  a*.  ^  w^  2.7^  di [ability  ofPaJhrs,  over-topt  in  parts  by 
 fc^'iii.  i°Cor.l<!  ^^yScddry.  3  the  ungo  dime  ft  of  the  Vaftors,  which  loofeneth 
 5  i2,&c'  Iir  1  10!  the  hearts  of  the  people  from  them.  ^..Jhe  ftrangeneft,  violence, 
 1  T  hciV.  5    ii>  14    or  hurtfulnefs  of  the  Valors.     ^.Tbe  encouragement  and  toVe-  ' 
 
 3  Joh.  9.  r^/o«  of  #1/  the  moji  flagitious  and  impenitent  in  undifciplmd 
 Non  qui  juffiii  alt-  churches,  which  frighteneth  men  out  of  the  Church  as  from  a 
 fedqutinviwsfs^  rwifMtt  houfe,  and  tempt eth  them  to  an  unwarrantable  fepa- 
 ep.  62.  *  ration,  becaufe  thefaftors  will  not  make  a  necejfary  andregular 
 .Nullum  violcntum  fparation.  6.  I'be  difcord  of  the  Bffiops  among  themselves. 
 cftpcrpctu^m.  'j.  "the  peoples  ignorance  of  the?  aftoral  power,  and  their  own 
 
 duty.  8.  An  unruly,  fierce,  cen[orious  [pirit  in  many  of  the  young 
 and  unexperienced  of  the  flocks  9 .  The  Fafiors  ftriving  whojhaU 
 be  thegreateft,  and  feeing  great  things  in  the  world,  or  popular 
 applaufe and  admiration .  lO.'the  Magiftrates  either  permit - 
 ting  the  endeavours  of  dividing  Teachers  in  palpable  cafes  ±  or 
 Offering  [elf-feeing  Paftors  or  people  to  difiurb  the  Church. 
 jam.  4, 1,  2  Phil  2.       $•  2^'  ^ut  next  t0  comn°n  ungodliness^  the  great  caufes  of 
 
 4  11.'  1  King.  12.  the  moft  ruinating  Church -diviftons,  are,  1. Wars  and  diffen- 
 31,  32.  &  22  27.  tions  among  Princes  and  States,  and  civil  fadions  in  King-^ 
 * ^ '  1 5  l6i  * 7'  ^onJs  '*  hereby  the  Clergy  are  drawn  or  forced  to  engage  them- 
 Eph? 4.  7%  1 %%  id*  feIves0H°ne  fideor  other:  and  then  the  prevailing  fideftigma- 
 3  Job.  9. 'Match.  15!  **zeth  tkofe  as  fcandalous  who  were  not  for  them,  and  thinks 
 2>  3.  i  Tim.  3.3.      them  fives  engaged  by  their  interefi  to  extirpate  them.     2.  Mi- 
 
 ftakjng  the  juji  terms  of  union  and  communion,  andfetting  up 
 a  falfe  centre,  as  that  which  oilmen  mufl  unite  in.    '{bus  have 
 the  Rormnparty  divided  t hem fe Ives  from  the  Greeks  and  Pro- 
 teftants,  and  made  the  great  eft  fchifm  in  the  Church  that  ever 
 was  made  init:    1 .  Byfetting  up  a  falfe  vfurping  conftitutive 
 -Head,  the  Roman  Bifbop ,   and  pretending  that  none  are  mem- 
 bers of  the  Church  who  are  not  htifub)eBs,  and  fe  condemning 
 the  far  great eft  part  of the  Catbo\ic\Chv.rch.  2  Byimpofing  an 
 Oath  and  divers  grofs  corruptions  in  Vo&rine,  Vifcipline  and 
 Workup, upon  ah1  that  nillbeintheir  commv.nion',and  condemning 
 A&.   20.  20,    *  1.  thofe  that  receive  them  xot,  and [o  departing  from  the  Scriptuxc- 
 R«m.  16.17.  1  Tim.  Sufficiency;  Jhefe  trvo  ufurpations  are  the  grand  dividers. 
 1.  1  p.   Eph.  414-       £.  27.  All  Hcretickj  alfo,  (  whofpeak^perverfe  things  againft 
 a  Tim,  i.    16,  17,  chr  ft  unity,  to  draw  away  Vifciples  after  them  )  or  Schifma-. 
 ticks,  (  rvho  unwarrantably  fepar ate  from   thofe  Churches  in 
 which  they  ought  to  aiide,  that  they  may  gather  new  congre- 
 gations 
 
Of  the  true  Interejl  cfchrijiy  and  hk  Church,  &c.  48^ 
 
 gations  after  their  own  mind)  are  the  immediate  adversaries  Rom.  14. 1  Tim.tf.g, 
 of  Church-union  and  concord.  4>  5-    &  1.  3,  4,  f , 
 
 <C.  28.5o  are  the    importune  and  virulent  Deputations  of  *»7;    L^k.  »v  =4- 
 contentious  Wits,  al out  unnecejjary  things ,  or  matters  offa&ion  l     m&  2V  *7- 
 tndftlf-intereft.  Gal' 5  '* 
 
 tf .  z^.Ejpecially  whentbe  Magi(}rate  lendeth  hi*  fwordto  one 
 party  of  the  contenckrs^tofupprefs  or  be  revenged  en  the  rejl, 
 and  to  difpute  with  argununts  of  fleet. 
 
 <$.  30.  The  well-ordered  Councils  of  Bifcops  or  Paftors  of  fe-  Aft.  15. 
 vital  Churchesy  ajfembledtogethtr^  have  been  juftly  efieemed  a  Surely  thee  is™  b:r- 
 conveyuoit  means   of  maintaining    the   concord  arid   peace  of  :cr  w*) t0  flop  tkeri- 
 Chri{li.ms%and a  fit  remedy  for  the  cure  of  herefies.  corruptions  far°f  niVfJta^  and 
 and  divifions.   And  when  the  caufe  requireth  it,  th&fe  councils  ^^  4w«,   t9  C9rrim 
 (hould  confiji  of  as  many  as  can  conveniently  meet,  even  from  fomtdtbefmiUerdrf- 
 themojidijhnt  Churches,  which  can  fend  their  Bifijops  without  {*>enc?s ,   to    proceed 
 incurring  greater  hurt  or  difcommodityythan  their  pre  fence  will  JjWjS  **d  not  w.th' 
 countervail  in  dom^  good.     And  therefore  the  councils  called  {?&'**'}    *r£Ckti* 
 General  in  the  Dominions  of  the  Cpriftian  Roman  JLmperours.  ta^  dQ-  ^  ^mc^cH 
 were  commendabky  and  very  profitable  to  the  Churchy  when  Author    by   -mnung 
 right tyufed.     But  whereas  the  Pope  doth  arqitey  that  ben  the  a'^  advancing  \)am^ 
 confiitutive  Head  of  the  whole  catholic}^  Church  throughout  ^^5$**  % 
 tbeworldy  becaufe  hti  Tredecejfors  did  oft  pre  fide  inthofe  coun-  LoriVcrulam  Eflav' 
 cilsy  it  is  mo}i  evident  to  any  oney  who  will  make  a  faithful  fearch    5  8 , 
 into  the  Hiftory  oftbeWy  thatthofe  councils  were  fo  far  from  re- 
 prefcnting%  aUthe  Churches  in  the  worldy  that  they  were  con- 
 \\ituted  only  of  the  Churches  or  Subjetls  of  the  Koman  Empire^ 
 and  tbofe  that  having  formerly  been  parts  of  the  Empirey  con- 
 tinued that  way  of  communion  when  they  fell,  into  the  hands  of 
 conquerors*  their  conquerors  being  commonly  PagaMSy  Infidels  or 
 Arrian  Heretic)^.    I  except  only  now  and  then  two  or  threCy  or 
 an  inconfiderable  number  of  neighbour  Bijhofs.  There  were  none 
 of  the  Refrefentatives  of  the  Churches  m  all  the  other  farts 
 af  the    world:     as  I  have  proved  in   my  Vifputation  with 
 Mr.  Johnfon,  and  defire  the  Reader ■,  who   tkinketh  that  bis 
 Reply  doth  need  any   confutation  but  to  ferufe  Ortelius,  or 
 any  true  Map  of  the  Roman  Empire  y  and  Myrseus,  or  any 
 Notitia  Epifcopatuum,  and  withal  the  names  of  the  Bifhops 
 iHeach  Council i  and  then  let  bim  ask^his  confeience  whether 
 tbofe  Councils  were  true  or  equal  Refrefentatives  of  all  the 
 Chriftian  worlds   or  only  of  the  Subjefls  or  Churshes  of  one 
 
 P  p  p  Emf  ire , 
 
484  Of  the  true  Ixferejl  ofChrifi  and  hix  Churchy  &c. 
 
 Empire;  with  a  few  inconfideralU  accidental  .auxiliaries: 
 and  if  he  fmile  not  at  Mr.  Johnfon's  inftances  of  the  Bijhops 
 of  Thrace,  (  and  other  fuch  Countries  )  as  if  they  had  been  out 
 of  the  verge  of  the  Roman  Empire,  at  leafl  he  JbaU  excufe  me 
 from  confuting  fuch  Kef  lies. 
 
 And  fine  e  then  Chrift  hath  enlarged  his  Church  to  many 
 more  Nations  and  remote  farts  of  the  world,  and  we  are  not 
 kopek  fs  that  the  Gojpel  may  yet  be  f reached  to  the  remoteft 
 parts  of  the  earth  \and  an  equal juft  Reprefentative  may  become 
 more  impoffible  than  it  now  is ;  Tet  now  fuch  proper  univerfat 
 Councils  are  fo  far  from  being  the  conjtitutive  vifible  Head  of 
 the  Church,  (or  the  Pope  as  there  presiding)  or  any  neceffary 
 means  of  its  Vnity  and  Peace,  that  rebus  tic  ftantibus,  they 
 are  moraly  impoffible.  for,  1.  Their  dijiance  U  fo  great,  from 
 Abailia,  Egypt,  Armenia,  Syria,  Mexico,  New-England, 
 and  other  parts,  to  thofe  of  Mufcovy,  Sweden,  Norway,  6cc. 
 that  it  will  be  unlawful  and  impoffible  U  undertake  fuch  jour- 
 neys, and  deprive  the  Church  of  the  labours  of  the  Paftors  fo 
 hng  oh  this  account.  2.  It  cannot  be  expefied,  that  many  live 
 to  perform  the  journey,  and  return,  ^.fhe  Princes  inwhofe 
 countreys  they  live,  or  through  whofe  dominions  they  muft  pafo 
 are  many  of  them  Infidels,  and  wiU  not  fufer  it ,  and  manyftiU 
 in  wars,  and  moft  of  them  full  of  State-jealoufies.  4.  When 
 they  come  together,  the  number  (ofjuft  Reprefentatives,  which 
 may  be  proportioned  to  the  fever al  parts  of  the  Clwrch,  and 
 may  be  more  than  a  mockery  or  fation)  will  be  fo  great,  that 
 they  wiUnot  be  capable  ofjuft  debates,  fuch  as  the  great  mat- 
 ters  of  Religion  do  require:  or  if  they  be^  it  will  be  fo  long  as 
 will  fruftr ate  the  worl^,  and  wafte  their  age  before  they  can 
 return:  when  ufually  the  caufe  which  required  their  congregating 
 will  bear  no  fuch  delays.  t$.'fhey  cannot  all  $ea\to  the  under- 
 fianding  of  the  Council  in  one  and  the  fame  language,  (for  aft 
 the  commonefi  of Greek  andhat'mc  J  God  hath  neither  fro- 
 mifed  that  aU  Bijhops  Jhall  be  able  to  converfe  in  one  tongue, 
 nor  actually  performed  it.  6.  Such  a  council  never  was  in  any 
 Chrijiian  Empereurs  time;  for  they  neither  could  nor  did 
 ,  furumon  all  the  juft  Reprefentatives  of  the  Churches  in  ether 
 
 Aft98  r8  20/ 1  Tim!  ^rn'ces  ^minions,  but  only  thofe  in  their  own. 
 6. 10.  1  ioh.  2.  1$.       £•  31-  The  predominancy  of  Seln*(hnefs  and  Sdf-intereft  in 
 Gal.  5.  11.    &   6.  all  hypocrites,  X*bat  are  but  Chriftians  in  name,  and  not  by 
 r»j  *3>  *4-  true  * 
 
Of  the  true  Inter  eft  ofchriji^  and  his  Church,  &c.  48  5 
 
 true  Regeneration  I  and  the  great  numbers  of  fucb  Hypo- 
 crites in  the  vifible  Church  ,  are  the  fummary  of  all  the 
 great  caifs  of  Vivifions ,  and  the  Trognoftick*  of  their  con- 
 tinuance. 
 
 $.  32.    Unity   and  harmony    will   be  imperfeU^  whileft  j  u^  82a4.Aft.15j 
 true  V  liwrfi  h  fo  rare    and  imptrfeti:    And  to  expect  the  59.  Gal,  2.  12,  12;, 
 contrary  ,  and  fo    to  drive  en   an  ill-grounded  unholy  unity,   *4j  *$• 
 if    a   great    caufe   of  the    Divifton   and    diftraclion    of   the 
 Churches. 
 
 $.  33.  When  differing  opinions  c.wfe  difcord  betwixt  feve-  Phil.  3. 15,1  A  Rom. 
 ral  Churches ,  the  means  of  Chriftian  concord  if,  (not  an  14.  $15.    1  Pet.  3. 
 agreement  in  every  opinion,  but)  to  fend  to  each  other  a  Pro-  **' 
 feffion  of  the  true  Christian  Faith,  fubferibed,  with  a  Re- 
 nunciation of  all  that  is  contrary  thereto  \  and  to  require 
 Chriftian  Love    and  Communion  on    thefe  terms,  with 
 a  mutual  patience  and  pardon  of  each  others  infirmities. 
 
 tf.  34.  No  Chrifiian  muft  pretend  Holinefs,  againft  Uni-  Rom.15.17.  1  Theft*, 
 ty  and  Peaces  nor  Unity  and  Peace  againft  Holinefs j  but  $>  !l>  *3«    »  Cor.- 
 t*Jp    ffow    tfj    infeparable  in    point   of  Duty:    And   every  //;'rJ,°^#  2*  &  ?* 
 tf«^r    Confcierxe  fhould  be  at  tender  of  Church -divifon  and 
 real  Schifme,  as   of  drunkennefs  ,  whoredom,  or  fucb  other 
 cnormutfws.  Jam.  3. 14, 15,  16, 17. 
 
 tf.  35.  III.  fbe  extenfive  intereft  of  the  Church,  con- 
 fining in  the  multiplication  of  Chriftians,  h  1.  Principally  in 
 the  multiplication  of  the  Regenerate-members  of  the  Church- 
 myiheal :  2.  And  fubordinately  in  the  multiplication  of  Pro- 
 fefled  ChnnSans  in  the  Church  Vifible. 
 
 $.36.  It  if  not  another,  but  the  very  fame  Chriftianity  ,  Math.  i3.  19.  Mar 
 which  in  fiiieerity  conftituteth  a  myftical  member,  and  in  Pro-  l6- l6-    HPh«  6-  24« 
 feffion  a  Vifible  member  0}  the  Church  (which  U  not  two  J  Cor.  15.22.  Rom, 
 Churches ,  but  one):  fo  that  all  are  Hypocrites  who  are.  not       9% 
 fincere. 
 
 $.  37.  The  instituted  door  or  entrance  into  the  Church  vi-  Math.  28.  19. 
 jible  h  by  Baptifme. 
 
 $.  38.  the  Paftors  of  the  Church  by  the  power  of  the  Keyes  Aft.  2.  41,  42,  Aft. 
 are  Judges  who  are  to  be  admitted  by  Baptijme,  and  to  Baptife  8»  37>  S8« 
 them :    And  the  people  are  to  taJ^e  the  baptized  for  Church- 
 members,  and  in  point  of  puklick  communion,  to  fee  as  rvixh 
 their  Taftors  eyet  (ordinarily):  though  of  to  Private converfe 
 they  are  Judges  theynfelves. 
 
 PPP2  f.tf-tfofe 
 
486  Of  the  true  Inter  tji  ofchriji^  and  his  Church ,  &c. 
 
 See  myTreAt.ofcon-       $.  39.  jhofe  that  are  baptized  in  Infancy,  jbould  at  age 
 firmatiotti  \jave  a  ^lemn  tranfition  into  the  ran\  of  adult  members,  upon 
 
 a  folemn  feriew  owning  and  renewing  of  their  Baptifmal  Co- 
 
 venant. 
 
 22  Aa.?2  4i?Luk!  f'  40,  God  doth  not  r€cluin  a  falfe  Profcirion  ofChriftiani- 
 14.16,  i8*£r^t2r  •  fy  but  a  true:  But-jet  he  appoint eth  his  Minifiers  to  ta^s  a 
 Profeflion  not  proved  falfc,  <w  credibly  true:  Bccaufe  we  are 
 no  he  art  ~fe  archers,  and  every  one  jhouldbe  bell  acquainted  with 
 himfelf->  and  Cod  will  have  every  man  the  choofer  or  refufer 
 of  his  own  felicity^  that  the  comfort  or  forrow  maybe  moji  his 
 own  :  And  a  humane  belief  of  them  that  have  not  forfeited  their 
 credit,  efpeciaty  about  their  own  hearts,  is  neceffary  to  humane 
 m  a  5         convex fe. 
 
 18.  MathlV©1.  i/&       £•  4!«  And  G°dtak{th  occafion  of  Hypocrites  intrufion  , 
 7.22,  23."  1.  To  do  good  to  the  Church  by  the  excellent  gifts  of  many  Hy- 
 
 pocrites :    2.7©  do  good  to  them j "elves,  by  the  means  or  helps  oj 
 Grace  which  they  meet  with  in  the  Church. 
 Mar.  16.16,  Aft.  5.       £.42.  But  the  proper  appointed place,  which  all  that  are 
 not  (at  age)  perfwaded  to  the  profeflion  of  true  Chrifiianity, 
 Jhould  continue  in,  isthejiate  of  Catechumens,  or  Audicntes, 
 meer  Learners  in  order  to  be  made  Chrifiians. 
 Rom.  9.6.  Math.  1 3.       £•  43-  T^e  Viilble  Church  is  much  larger  than  the.  Myftical 
 41,41347.  ao.  22.     (though  but  one  Church)  that  is,  the  Church  hath  more  Pro- 
 feffing  than  Regenerate  Members,  and  will  have  to  the  end 
 of  the  Worlds  and  none  muft  expert  that  they  be  commenfu- 
 rate. 
 
 £.  44»  As  a  Corn  Field  ',  hath  j.Corn,  2.  Straw  and 
 Math.  13.  36.  28.  &  Chafe,  and  3.  Weeds  and  firicken  ears  \  and  is  denominated 
 3.  12.  Pfal.  i.  4.  from  the  Corn,  which  it  the  chief  (preferved)  part',  but  the 
 Jcr.  23. 28.  fir  aw  tnuft  not  be  eaft  out  becaufe  it  is  necejfary  for  the  Corn\ 
 
 but  the  weeds  muft  be  pufPd  upy  .except  when  doing  it  may 
 hurt  the  Wheat*  Even  fo  the  Church  hath  1.  Sincere  Chri- 
 stians, from  whom  it  is  denominated >  2.  Clofe  Hypocrites, 
 whofe  gifts  are  for  the  good  of  the  fmcere,  and  muji  not  be 
 cafi  out  by  the  Fajhrs;  3.  Heretic)^  and  notorious  wicked 
 men,  who  are  impenitent  after  due  admonition :  and  thefe  muji 
 Math.  13.28,19,30.  he  eaft  out,  except  when  it  may  hazard  the  Church. 
 
 ,  ,  £.  45.  The  means  of  ijtcreafirtgthe  Church,  muft  ultimate* 
 
 LTTxtoa,*'  ly  fotrtw&dttoayes  to  the  increafe  of  the  Church  myfiical,for 
 
 Holinefs  and  Salvation.  £.46.  Thefe 
 
Of  the  true  Intcrcfi  ofchrijlj  and  hit  Church,  &c.  487 
 
 £.  46.  Thefe  means  are,     1.  All  the  fore-mentioned  weans  Aft.  2.44,  4**  &  4» 
 if  holincfs :  for  holinefs  is  the  Church's  glory  i   the  Image  12>    34-    &  9  31. 
 tfCM  which  will  makf  it  iVuftrhut  and  beautiful  in  the  eyes  fy-^,24' Af/ 9^" 
 #f  mot,  n»tf«  they  are  fober  and  impartial;  and  will  do  mofl  1Q.  ao>Stc.  Joh.17. 
 fo  *»/'*  ftaw  /.'<»»tf  to  Cfcn/?.     2.  Ejpraaly  the  great  abilities,  24,1$.  2  Tim. 1.2$. 
 holinefl,  patience  and  unwiar'rd  diligence  of  the  Minifters  of  Joh.4,  22,13.  24. 
 Chrifi,  is  a  needft'l  means.     3.  The  advancements  of  Arts  and 
 Sciences,  doth  much  to  prepare  the  way.    ^.Jbe  agreement  and 
 fove  of-Cbriltians  among  th em f elves.    ^.Love  to  the  infidels  and 
 nn^odh,  end  dsing  aM  the  good  we  can  even  te  their  bodies, 
 
 6.  4  ftiritual,  pure,  rational  and  decent  worjhipfing  of  God. 
 
 7.  And  the  concord  ofChrijiian  Princes  among  themfelves,  for 
 the  countenancing  and  promoting  the  labours  of  fuch  Preach- 
 ers, as.  are  fitted  for  this  worl^ 
 
 $.  47  The  hinder  ances  then  0}  the  Church's  increafe,and  of  If*,?.  17.    1  Tbefl. 
 the  convtrficn  of  the  heathen  and  infidel  world  are,    1.  Above  $>  21.    Rom.  2.  21, 
 
 aUy  the  wicksdnff!  of  frofejfed  Chriftians,  whofe  falpood,  and  £4-  ■  Tim  rf.  1, 
 debauchery,  andunholinefs,perfwadeth  the  poor  Infidels,  that  ,6*''*'  ^  "',!' 
 Chnfiianity  is  worfe  than  their  own  Religiw,  becaufe  they  &  \t  I2*. 
 fee  that  the  men  are  worfe  that  live  among  them.  And,  2.  the  Read  jofeph  Acofta 
 badnefs  of  the  Payors,  ( eftecially  in  the  Greek  and  Larine  of  ibis  at  Urge.  And 
 Churches)  and  the  defiruBion  of  Church- difcipline,  and  im-  Thom.D.S.  jefude 
 
 rt^i       l       l  \        1  -ii-  convert.  Gene. 
 
 parity  of  the  €hurches  hereupon,  together  with  the  ignorance  j  Cor.    14.  2,  &<\ 
 
 and  MxhUfulnefs  of  ntoft  fer  fo  great  aw  or)^,  U  a  great  impe-  7.  10,  n,  14,  iS, 
 diment.    ^.TfhedefeVivenefiin  Arts  and  Sciences.   q.Tbe  ma-  21,13. 
 my  divifions  and  unbrotherly  contentions   of  Chriftians  among  ^ead^jhop  B\Uon of 
 tbmfelves,  either  for  Religion  or  for  worldly  things.     *>.Not  &"££    Subjeti**, 
 devoting  our  felves  and  all  that  we  have  to  the  winning,  of  \T       '.    .m -.  *      e 
 Infidels,  by  kve0  and  doing  them  good.     6.  A  carnal,  irra-  tibiarum     fonis — 
 
 perfuafiim  habctis 
 Deos  deleftari  &  affici,  irafquc  allquando  conceptas  eoruna  fatisfaftionc  raolliri,  Nos  incon- 
 venient ducimus,  quinirro  incrcdibile  judicamus,  cos  qui  giadibus  millc  genus  omne  virtu- 
 lum  rerfeftionis  tranficrint  furamitatCj  in  voluptatibus  habere- atouc  in  delkiis  effe  res  eas, 
 quas  heiT  o  fapiens  ridear,  &  quae  non  aliis  videantur  comincrc  allquid  graciae,  quam  mfan- 
 tib;s  parvalis  &  trivialiter  &  popularitcr  inftitutis.  Hacccum  tea  fe  habeant,  careque  fit  opi- 
 nionum  tanta  noftrarum  veftrarumque  ^iverfitas,  ubi  act  nos  impii,  aut  ros  pii  j  cum  ex 
 partium  fenfibus  pietaris  debcat  atquc  impictatis  ratio  ponderari  ?  Nora  trnrn  qui  fimn- 
 lachrum  fibi  ali  quod  conficit,  quod  pro  Deo  venercrur  is  habendus  eft  rebus  efle  deditus  di- 
 vinis.  Opinio  rcligioncm  facitj  &  refta  dc  Diis  mens:  uc  nihil  cos  exiftimes  contra  Dccus 
 praefuraptae  fublimitatis  appetcrc.  ^Arnob.  adv.  Gerties  /.  7.  in  Bib.  Vdt.  Ak8>  T9.1.  p.  6: 
 Sitppofe  ibefe  words  fpo\tn  by  us  to  the  Paptfls. 
 
 Ppp    3  t'mal 
 
48  8  Of  the  true  Interefl  ofchriji^  and  his  Church,  &t. 
 
 tional  or  undecent  wanner  of   worjhipping  God:  for  they  will 
 contemn  that  God,  whofe  y>orJhip  feemeth  to  th*m  ridiculous 
 and contemptible.    y.fh'vjmeords,  wars  or  filfijhnefl  of  Ckri- 
 ftian  Princes,  who  vnite^ht  their  ftrength  tG  encourage  and 
 Aco^i  u   very  Urge  Trontote  '***  nobl*  mrkj> 'tut rather  hinder  it,  by  weal^nin^the 
 and  b>nrH  m  this  n-  hands  of  the  labourers  at  heme.    Z.EJpecially  when  the  very 
 prcif  and  lamentation  Preachers  thetnfelves    are  guilty  of  covetous   or  ambitious 
 efti*  fins 9f  the @er-  dtfigns,  and  under  pretence  of  preaching  Chrift,  are  feeing 
 #*  riches,  or  fetting  up  thetnfelves y  or  thofe  that  they  depend  on. 
 
 Thefe  have  kgpt  under  the  Church  of  Chrift,  and  kindred  the 
 converfionofthe  world  tiU  now. 
 Md  Pet.  Maf&us  ta  £-48.  the  attempts  of  the  Jefuits  in  Congo,  Japon  and 
 Hift.  Ind.  &  Epift.  China  were  a.  very  noble  work^,  and  fo  was  the  Portugal 
 Jcfuit,  ftMiftor.  Ja-  Kings  encouragements :  but  two  things  jpciled  their  faceeft^ 
 fT^^f  Tcrenate  (^hich  ^oteftants  are  not  liable  to:  )  1 .  that  when  they  tooi^ 
 told  Sir  Francis  downthe  Heathens  Images,  they  fet  them  up  others  in  the flead^ 
 Drake,  We  agree  with  and  made  them  thinly  that  the  main  difference  was,  but  whofe 
 you  in  'Religion  agmfi  Image  tkeyjhould  worfhip :  And  withaU  by  their  Agnus  Dei'j, 
 *fc  Portugal*,  *fe«MM  andfuch  likf  trinkets,  wade  Religion  feem  childijh  and  con- 
 Tolbs  MdtofuT.™-  Umttib!e-  2.Butejpecialiy,thattkey  made  them  fee,  that  while 
 ler'i  Holy  State  in  the$  feemedto  promote  Religion,  and  tofave  their  fouls,  they 
 tire  Life  of  Sir  Fran-  came  to  promote  their  own  wealthy  or  the  Popes  dominion,  and 
 cis  Drake,  oat  of '  *  to  bringtheir  Kings  under  a for  empower. 
 UmS**  Vbllafcan"  .  *•  49- #'  htteft  attempts  0}  Mr.  Elliots  in  New-England 
 €JWgy-  v'oyfhip  is  much  more  agreeable  to  the  Apoftles  way,  and  maketk  more 
 ag*in(l  the  Qhnfilan  ferious  ftiritualChrifiians.  But  the  quality  ojplac.e  and  people, 
 eau/e.  and  the  greatnefi  of  wants,  doth  hinder  the  multiplication  of 
 
 Aft*  9'  I  *•  Converts.    And  higher  attempts  were  very  definable. 
 
 As  for  the  grand  con-  $-  50.  ihe  travflaUng  of  fit  Booty  into  the  language  of  the 
 trover  fie  *f  per  fc  aut  Infidels,  and  d iff  erfing  them,  may  in  time  prove  the  fowingoj  a 
 peralium,  read  Gro-  holy  fruitful  feed.  . 
 
 2Uo  d2  impC[  Nam  *'  51'  p»<%rity  *fo*  &"**!?  t0  wreafe  the  Church  ex- 
 iffud  quod  oom  per  tenfively,  in  the  number  of  vifible  members  j  and  adverflty 
 alium  facir,  per  fe  and pctfecution  to  encreafe  it  mtenhvdy,  by  increafing  holinefs 
 /acerc  videtur]  ad  cas  in  the  tried  and  refined:  Therefore  Godufeth  tofendviciffitudes 
 duatasat  pemnct  a-  *f  profoerity  *»rfadverfity,  like  Summer  and  Winter,  to  the 
 
 a  jure  indefinica  eft]  £•  52-  Every  true  Christian  Jhould  daily  lament  the  common 
 infidelity  and  impiety  of  the  world,  that  the  hitereji  of  true 
 Chriftianity  is  confined  int&fo  narrow  a  room  on  earth  :  and  to 
 
 pray 
 
Of  the  true  Mir  eft  ofchriji,  and  bk  Church,  &c.  489 
 
 ffgywitb  hi*  firft  and  ear ne ft  eft  Aefires,  that  rtore  labourers  Du  jer.  Taylor  of 
 maybe  fent  forth, andthat  God's  Name  may  be  hallowed,  his  Reptnt.  frtf.  [lam 
 Kingdom  come,  and  his  will  be  done  on  earth,  that  it  way  fere  m  c*™°^  rf 
 belief  Heaven,  which  now  i*  grown  fo  like  to  Hell.  But  yet  to  ^fch  we  hive  no 
 comfort  bmfdfin  Ctofidtring  (  as  is  before  faid  )  that  as  this  not;cC.  ] 
 earth  it  to  all  the  nobler  world,  but  as  one  mole-hill  to  all  Eng-  Leg.  Athanaf.  Po- 
 land •,  fo  if  God  had  for fake n  all,  it  had  been  but  as  the  cutting  Conftantine  dc  ^nc- 
 offa  cancer  from  a  man,  or  as  the  cafling  away  of  the  faringof  j*jfcf>a  Eyilcop. 
 his  nails,  in  comfarifon  ofaUthe  reft. 
 
 Therefore  fiould  **e  long  for  the  coming  of  our  Lord,  and  the 
 better  world,  which  we  have  in  hope.  HOW  long,  Lord,  holy 
 and  true,  how  long  ?  Come,  Lord  Jefus,come  quickly,  Amen. 
 For  we,  according  to  his  promife,  look  for  new  heavens  and 
 a  new  earth,  wherein  dwelleth  righteoufnefc.    2  Pet.  3. 1 1, 
 
 12,14- 
 
 Exod.  6. 12.  Behold  the  children  of  Ifrael  have  not  hcarkned 
 to  me,  how  then  (hall  Pharaoh  hear  me  ? 
 
 Ezek^  3.  Not  to  many  people  of  a  ftrange  ipeech,  and  of  an 
 hard  language,  whofe  words  thou  canft  not  underftand  ; 
 furely  had  I  fent  thee  to  them,  they  would  have  hearkned 
 unto  thee.  But  the  houfe  of  Ifrael  will  not  hearken  unto 
 thee,  for  they  will  not  hearken  unto  rnc  :  for  all  the  houfc 
 of  Ifrael  are  impudent  and  hard-hearted. 
 
 OBoh.  16.  1666. 
 
 THE 
 
r 
 
4^9 
 
 THE 
 
 CONCLUSION, 
 
 ^Defending  the  SouYs  Immortality 
 againfl  the  Somatifts  or  Epicure- 
 ans, and  other  Tfeudophtlofophers. 
 
 P^-v  7sr^*&'i£r  H'">ugh  'n  tn's  Treatife  I  have  not  wil- 
 '•■v^^.i   'u"y   b„Ik-d  any   n-gardab'e  objj<3i- 
 
 ons,  which  I  thought  might  flick  with 
 an  intelligent  Reader,  about  the  truth 
 of  the  things  here  delivered  ,  yet  thrfl 
 which  are    proper   to    the    SomaticaJ 
 V^*Uffl£&) irreligious   feci:     of   Philofophtis  ,    I 
 *S9»^^;1  thought  fitter  to  put  here  as  an  Appen- 
 dix by  themfelvwS,  that  they  might  not  flop  the  more  fober 
 in  rtrcir  way. 
 
 As  to  the  Subjefi  and  Method  of  this  Difcourfe,  it  confifteth 
 of  thefc  four  p  :rts :  i .  The  f  roof  of  the  Vtity^  and  what  God 
 ii.  2.  Of  the  certain  obligations  which  lie  nfonman  to  be  holy 
 and  obedient  to  this  God.  3.  The  proofs  of  a  life  of  Retribution 
 hereafter ,  where  the  holy  and  obedient  (hill  be  bleffed^  and  the 
 
 Qjj  q  unholy 
 
: 
 
 49C  **  defence  of  the  8  outs  Immndlit^  &c. 
 
 SI  vis  Dcorum  fpc-  unholy  and  difobeJient  puniflied.    4.  The  proofs  of  the  verity 
 cicm    apprehcndcrt,  0f  the  Chriftian  faith. 
 
 Pt%n^lis  ultira*  ro*        F°r  thC   *"**   °f  thefe>  C  that   there   is  *  G°d  >  though  I 
 gk^n&ISoppoficasC^n  nave  proved  it  beyond  all  rational  contradiction,  yet  I  have 
 pcrfeaione  Diis   at-  difpatched  it  with  hafteand  brevity  :  becaufe  it  is  to  the 
 tribuc.     famblic.   de  wm&  as  the  Sun  is  to  the  eye,   and  fo  evident  in  all  that  is 
 ffijkr*  pt¥  Fkia.       evident  in  the  world,-  that  there  needeth  nothing  to  the 
 proving  of  it,  but  to  help  the  Reader  to  a  rational  capacity 
 and  aptitude,  to  fee  that  which  all  the  world  declarcth. 
 The  common  argument,  from  the  effe&s  to  the  caufe,  in  all 
 the  entities  and  Motions  in  the  world,  is  undeniable.    What- 
 fotver  any  Being  hath,  and  hath  not  originally  from  itX9£ 
 or  independently  in  it  felf,  it  muft  needs  have  from  another  : 
 and  that  other  cannot  adt  beyond  its  power,  nor  give  that 
 which  it  hath  not  either  formally  or  eminently  :  Therefore 
 he  that  findeth  in  the  world  about  him,  fo  much  entity  and 
 motion,  fo  much  Intellection,  Volition  and  Operation,  and 
 fo  much  VVifdom,  Gooduefs  and  Power,  muft  needs  know 
 that  all  theie  have  fome  cauie,  which  formally  or  eminently, 
 or  in  a  \v;.y  of  tranfeendency,  hath  more  it  felf  than  it  giveth 
 to  others.     I  meafured  my  endeavours  about  this  fubjeft, 
 according  as  the  occailons  of  my  own  foul  had   led  me ; 
 among  all  the  temptations  which  have  at  any  time  affaulted 
 me,  I  have  found  thole  fo  contemptible  and  inconfiderable 
 as  to  their  ilrength,  which  would  have  made  me  doubt  of 
 *  yrben     Machumct  the  being  ofa  God,  that  I  am  apt  to  think  that  it  isfo  with 
 ■>td  t^ea  Cttiftanri-  others.    And  therefore  in  the  review  of  this  difcourfe,  I  find 
 *op'c3  and  demanded  no  reafon  to  ftand  to  anfwer  any  mans  obje&jons,  againit 
 *fibe  Patriarch  anac  xfe  tying,  or  ejfentul  Attributes  or  Properties  of  God. 
 
 S  Geor/tcho^  And  for  thc  fecond  P°mr>  C  that  we  all  owe  to  this  God 
 
 larius,  alias  Genoa-  o:;r  abfolute  Refignatwt,  Obedience  and  Love,  and  fo  that 
 
 dins,  then  Patriarch,  He  line fi  is  naturally  our  duty  )  it  doth  fo  naturally  refult 
 
 weie  tbtt  brief  fum-  from  the  Nature  of  God  and  Man  compared,  that  I  can 
 
 m*ym  vbkb  yovmsj  f           ^     f           tK                h     0f  a  confutat]0n   which 
 
 pari  m  Mart.  Crunus  ,      „..         .    n   .'    ,       P.           ,. V     .    ..     ,     f     ■__                _ 
 
 HjTurcoGr^c.l.  z.  can  be  laid  againlfc  it,  but  that  which  demcth  the  Nature  01 
 
 Hift.  Ecdc£  p.  1  -o,  God  or  Man  i  and  therefore  is  either  confuted  under  the 
 &c.  which  very  well  fir  f?  head,  oris  to  be  confuted  under  the  third. 
 
 ?kTrrinU  my%d'tf      *  As  for  the  fourlh  Partkular>  contained  in  the  fecond 
 
 chriftCanity' with  fe-  Tome,  (  the  truth  of  the  Gofpel  )  I  find  not  any  reaion  to 
 venreafsnstfn.         defend  it  more  particularly,  nor  to  anfwer  any  more  ob- 
 
 je^iens 
 
In  defence  of  the  Sort*  lmmorUlHj%  &c.  ^t 
 
 j-.&ions  than  I  hive  dune  :    for  in  proving  the  truth,  I  have 
 proved  all  the  contradi&ory  aifertions  to  be  falfe ;  and  1 
 have  anfwcicd  already  thegrcatctt  objections:    and  after 
 this,  to  ar.ivver  every  ignorant  exception  of  unfatisfted  per- 
 fons,  againftthc  (cvcral  pafTagcs  of  the  Scripture,  would  Le 
 tedious,  and  not  ncccflary  to  the  end  of  my  deiign.  And  in- 
 deed I  perceive  not  that  any  confidcrable  number  are  trou- 
 bled with  doubtings  of  the  truth  of  the  Chriftian  faith,  in 
 a  prevalent  degree,  who  are  well  convinced  of  thofe  ante- 
 cedent verities  ot  the  Veityy  and  of  the  natural  obligation 
 and  neccflity  of  Holme fi,  and  of  the  Immortality  of  the  foul, 
 or  ofafwrwrf  life  of  reward  and  punifhmenti  and  that  live 
 m  any    rcalonable  conformity    to  thefe  natural  principles 
 which  they  profefs.    For  when  natural  evidence  hath  fuffi- 
 cicntly  convinced  a  man,  that  he  is  obliged  to  be  holy,  in  ab- 
 (blute  obedience  and  love  to  his  Creator,  through  the  hop es, 
 and  fears  of  another  life  i  he  is  very  much  prepared  to  cloie 
 with  the  deiign  and  doctrine  of  the  Gofpel,  which  is  fo  fax 
 from  contradicting  this,  that  it  doth  but  confirm  it,  and 
 fhew  us  the  way  by  which  it  may  moil  certainly  be  brought 
 to  pafs. 
 
 And  therefore  my  obfervation  and  experiences  conftrain 
 me  to  think,  that  there  is  no  point  which  1  have  infilled  on, 
 which  fo  much  calleth  for  my  vindication,  as  the  third, 
 about  the  Life  to  come- 
 
 I  know  there  is  a  fort  of  over-wife  and  over-doing  Di- 
 vines, who  will  tell  their  followers  in  private,  where  there 
 is  none  to  contradict  them,  that  the  method  of  this  Treatiie 
 is  perverfe,  asappeal  iu;tuo  much  to  natural  light,  and  over- 
 valuing humane  rxdfon  >  and  that  I  ffiould  have  done  no 
 more  but  fhortly  tell  men,  that  All  that  which  God  fpeaketh 
 in  his  word  is  true  j  and  that  propria  luce,  it  is  evident  that 
 the  Scriptuie  is  the  Word  of  God  i  and  that  to  all  God's 
 Eiedr  he  will  give  his  Spirit  to  cauie  them  to  difcern  it :  and 
 that  this  much  alone  had  been  better  than  all  thefe  difputes 
 and  reafons :  but  thefe  ovet-wife  men,  who  need  themlelves 
 no  reafbn  for  their  Religion*  and  judge  accordingly  of  others, 
 and  think  that  thofe  men  who  reft- not  in  the  authority  of 
 Jefus  Chrtft,  (houldreftin  theirs,  are  many  of  them  fo  well 
 acquainted  with  me,  as  not  to  exped  that  I  mould  trouble 
 
 Qj  q  z  them 
 
,n  2  In  defence  of  the  Soul's  Immortalify^  &c. 
 
 that  Plato  and  Aci-  them  in  their  way,  or  reafon  againft  them,  who  (peak  againft 
 (lode  were  of  one  reafon  i  even  in  the  greatell  matters  which  our  reafon  is 
 opinion  about  the  soul,  .  f        As  much  as  I  am  addidred  to  fcribling,  lean 
 
 Mirandula  and  Mart.  &  _         _  o » 
 
 Ficinus  «oo/z  Prifci-  quietly  diimifs  this  tort  ok  men,  and  love  their  zeal,  without 
 ans  ihcophraftus,de  the  labour  of  opening  their  ignorance. 
 Anima,  h.ive  largely      My  task  therefore  in  this  conclufion,  fhall  be  only  to  de- 
 hbo.rred  to  evince.       fen(j  the  j0arjne  delivered  in  this  fore-going  Trcatife,  of  the 
 Galen   is  \mwn  to  Life  to  cow e,  or  the  Soul's  Immortality,  againft  fome  who 
 [peak  many  o'jftttions  cal]  themfelves  Philofophers.    For  of  men  fo  called,  it  t;  but 
 agxinfl  Plato,  andthe  a  feajj       t  who  at  aU  gairjfay  this  weighty  truth.    The  fol- 
 Lf l.Zmpl«X  lowers  ofP/.ro  the  Divine  Philofophcr,  with  the  Pytbago- 
 fpeakctk     do  <btfuUy>  ream,  the  Stoickj,  the  Cy/*/"cJy,  and  divers  other  Sc<fts,  are  fo 
 jind  if  really  Ne  re-  much  for  it,  that  indeed  the  molt  of  them  go  too  far,  and 
 Bus  bad  ijmft  words  make  the  foul  to  be  eternal  both  a^arteante,  and  a  V arte 
 Sill  «  becitbj0fi:  wd  Cicero  doth  conclude  from  itsfe^m$vmgf9mr, 
 dc  Anil  c.  2.  p.  481.'  that  it  is  certainly  eternal  and  divine  :    Infomuch  that  not 
 he  would  then  feem  to  only  Amobius,  but  many  other  ancient  Christians,  write  fo 
 have  thought  better  of  much  againft  Plato  for  holding  the  foul  to  be  naturally   'un- 
 ite Rational  Soul.        mn^   and  affcrt  themfelvcSj  that  lt  is  of  a  middle  nature, 
 
 Plotinus  bit  I  aft  between  that  which  is  naturally  immortal,  and  that  which  is 
 ■words  were  (  /irPor-  meerly  mortal,  that  he  that  doth  not  well  underilandthem, 
 phyry  faith  in  his  mzy  be  fcandalized  at  their  cxpreltions,  and  think  that  he 
 If  n-i?haTvvK\rC"  r^th  ^  Philofopher  defending  the  fouls  immortality, 
 
 turnm£that  which  is         .  .,      _.    .n  *  o  J  ■> 
 
 Divine  in  us,  to  that  anc*  the  Cnnitian  oppoling  it.  And  tnougn  ArijiotU  s  opinion 
 which  is  Divine  in  be  questioned  by  many,  yet  Cicero,  who  lived  in  time  and 
 chctiniverfe.  ]  places  wherein  he  had  better  advantage  than  we  to  know 
 
 his  meaning,  doth  frequently  affirm,  that  he  was  in  the 
 main  of  Plato's  mind  i  and  that  the  Academicks,  Peripate- 
 tkkg  and  Stoicks  differed  more  m  words  than  fenfe-,  chiding 
 the  Stoick^  for  their  fchifm  or  feparation,  in  fetting  up  a 
 School  or  Seel  as  new,  which  had  almolt  nothing  new  but 
 words.  Not  only  Femelius  (  deakditu  return  cavfis  )  but 
 many  others  have  vindicated  Ariftotle,  however  his  obfen- 
 riry  hath  given  men  occaflon  to  keep  up  that  controvert. 
 And  if  the  book  de  Mundo  be  undoubtedly  his,  I  fee  no  reafon 
 to  make  any  more  queftion  of  his  meaning  •,  much  left  if  that 
 book  be  his  which  is  entitled,  Myfiica  JEgypt.  &  Chald.  Phi- 
 lof.  which  Aben  Ama  Arabs  tranllated  out  of  Greeks  into 
 Arabic^,  which  Franc.  Rofeht  brought  from  Vamafcus,  and 
 Mofes  Rovas  MedicM  Htbr.  tranllated  into  Italian,  and  Pet. 
 
 Ncol. 
 
///  defence  oj  the  Souis  Immortality,  &c.  ^pa 
 
 Nicel.Caftelinvs  into  Lathi  e,  and  Pftfrfciftf  thinktch  Ari;htU 
 took  from  P&fo's  mouth. 
 
 Ir  is  only  dun  the  Epicureans ,  and  fome  novel  Scntjtifts 
 that  I  have  now  to  anlwer,  who  think  they  have  much  to 
 fay  agaioft  the  Separated  fubtiiienee  and  Immortality  of  mar.s 
 foul,  winch  I  rhay  icdi.ee  to  theft  objections  following. 
 
 I.  MatttT  and  Motion,  without  any  more,  may  do  all  that 
 which  you  afciibeto  htccrforeal  fuiftoMCes  or  fads  :  there- 
 tore  you  aflfert  them  without  ground.  II.  To  confhm  thif, 
 the  bruits  have  fenfe  %  imagination,  thought  and  reafon,  by 
 Mutter  and  motion  only,  without  immortal  or incoi p area! 
 fubitances  :  therefore  by  fenfe,  imagination,  thoughts  or  re  a- 
 foji,  you  cannot  prove  that  man  hath  more.  III.  Forms  are 
 but  Accidents,  that  is,  Qj^ihties,  or  the  mode  of  matter, 
 and  not  Subfiances  different  from  matter:  therefore  itisfb 
 with  humane  fouls.  IV.  The  foul  dipendcth  upon  matter  111 
 its  operations,  andac/reth  according  to  it,  and  not  without 
 it :  therefore  it  is  material,  and  consequently  mortal.  V.  No 
 immaterial  fubflance  moveth  that  which  is  material,  or  is 
 the  principle  of  its  c  pactions  :  but  the  foul  moveth  the  bo- 
 dy as  the  principle  of  its  operations:  ergo.  Vi.  If  in  our 
 dreams  the  thoughts  do  operate  only  according  to  the  ac- 
 cidental irregular  motion  ofthefpirits,  andfomctime  befo 
 unadtive,  that  we  do  not  fo  much  as  dream,  then  the  foul 
 is  nothing  but  the  faid  active  fpirits,  or  fome  material  cor- 
 ruptible thing:  but,  &r.  e rgo.  VII.  Senfe  is  a  more  perfect 
 apprehenfion  than  Reafon :  therefore  Bruits,  which  have 
 fenfe,  have  as  noble  and  perfect  a  kind  of  foul  as  man  \  or 
 at  leait  reafon  is  no  proof  of  the  immateriality^  cf  fouls. 
 VIU.  Senlation  and  Intellect  ion  are  both  but  Reception,  and 
 and  the  foul  is  but  a  patient  in  them  :  'Ergo,  it  is  not  a  (elf- 
 moving,  and  fo  not  an  incorporeal  fubltancc.  IX.  Nothing 
 is  in  the  underitanding*but  what  is  firft  in  the  fenfe:  Ergo, 
 the  understanding  can  reach  no  further  than  to  (eniible 
 things :  Ergo,  it  is  it  felf  of  no  higher  a  kind.  X.  Corporeal 
 obj.cis  move  the  foul;  Ergo,  it  is  corporeal.  For  things 
 material  cannot  work  upon  that  which  is  immaterial. 
 XI.  If  the  foul  were  incorporeal,  it  would  know  it  felf  to  be 
 (0:  but  it  is  not  only  ignorant  of  that,  but  hath  no  true  no- 
 tion, but  meerly  negative,  of  immaterial  beings.  XI.  That 
 
 Qj\  q  3  which 
 
£g .  in  defence  ef  the  -Souls  Immortality  y  &c. 
 
 which  is  generated  is  corruptible ;  but  the  foul  is  generated, 
 as  is  proved  by  SenirtUi^  and  many  others.  XUL  ^ujcqtiii 
 oritur  itfterit  •,  that  which  is  not  eternal  as  to  the  pait  dura- 
 tion, is  not  eternal  as  to  the  future  duration  :  but  all  Chri- 
 itians  maintain,  that  the  foul  is  either  created  or  generated, 
 and  not  of  eternal  duration,  -as  to  what  is  pad  :  and  all  the 
 Philofophers,  or  moft  who  took  it  to  be  eternal  as  to  future 
 duration,  went  on  that  ground,  that  it  was  Co  antecedently. 
 XIV.  You  give  us  none  but  moral  arguments  for  (he  foul's 
 immortality.  XV,  Nay,  you  confefs,  that  the  foul's  eternal 
 duration  cannot  by  you  be-  proved  by  any  natural  evidence  *, 
 though    you   think  you  fo  prove  a    lire  of  Retribution. 
 
 XVI.  The  foul  and  body  are  like  a  candle,  where  oyl,  and 
 week, and  fire,  (  which  are  all )  are  mflixucontimto,  and  as 
 there  is  not  the  fame  individual  flame  this  hour  as  was  the 
 laft,  fo  neither  have  we  the  fame  individual  fouls :  Ergo, 
 they    are  uncapable   of  a  life  of  Retribution     hereafter, 
 
 XVII.  If  the  foul  be  a  durable  fubftance,  (  as  we  mull  confefs 
 nofubftance  is  annihilated)  it  is  moft  likely  to  come  from 
 the  anima  rnundi^  orfome  univerfal  foul  of  that  orb  or  fy- 
 ftem  of  which  it  is  a  part,  andfo  to  return  to  it  agam,  as 
 the  beams  to  the  Sun  j  and  fo  to  ceafe  its  individuation,  and 
 consequently  to  v  be  uncapable  of  a  life  of  Retribution. 
 XVIlt  The  Flatonijis  who  hold  the  fouls  immortality,  (  and 
 £bme  Platonic}^ Divines  too  J  have  fo  many  fopperies  about 
 its  vehicles,  regions  and  tranfmut3tionsr  as  maketh  their 
 principal  do&rine  the  lete  credible.  XIX  If  the  foul  mould 
 continue  its  individuation,  yet  its  actings  will  be  nothing 
 like  what  they  are  in  the  body  *  nor  can  they  exercife  a  me- 
 mory of  what  they  did  in  the  body,  as  having  not  the  mate- 
 rial fpirits  and  nerves,  by  which  memory  isexercifed  :  'and 
 therefore  they  can  have  no  proper  retribution,  especially  pu- 
 nifhment,  for  any  thing  here  done.#*XX.  The  belief  of  the 
 immortality  of  the  foul  doth  fill  men  with  fears,  and  take 
 up  their  lives  in  fuperftitious  cares  for  a  life  to  come,  which 
 might  be  fpent  in  quietnefs,  and  in  publick  works :  and  it 
 fills  the  world  with  all  thofe  religious  feds  and  controverfiei, 
 which  have  (b  long  de/troyed  Charity  and  Peace. 
 
 Thefe  are  the  Objections  which  I  have  here  to  anfwer, 
 
 OBjtCt- 
 
In  defence  tfthe  Sours  Immortality $  &c.  47J 
 
 OBJECTION    I. 
 
 Alter  and  Motion,  without  any  mere,  may  do  all  that 
 which  you  afcribe  to  fouls 
 
 M 
 
 Anfw.  When  nothing  feeraeth  to  usmorcfaKc  andabfurd,  the  Placomfh  9pm:  vi 
 
 than  the  matter  oi  your  objection,  you  cannot  expedt  that  *«    ?  S€,j!Ji|te 
 
 your  naked  aifcrtion  (hould  fatisfie  us  without  proof:  and  Animus  cuiuftiufl  is 
 
 a  fatisfa&ory  proof  mult  reach  to  all  the  nobleft  injtancey,  and  cftquifqic^  iimcom* 
 
 mutt  have  better  evidence  than  the  bold  and  confident  aftir-  par  ably  more  prebeble* 
 
 mations  of  men,  who  expect  that  their  conceptions  mould  ™d  of  koncjlcr  tenden- 
 
 be  taken  for  the  flower  of  reafon,  whilft  they  are  pleading  %\   'h™  gViK 
 
 againft  the  re* fining  nature  it  fclf.     And  to  what  Authors  the  Man.      Quipu- 
 
 will  they  fend  us  for  the  proof  of  this  aiTertion  ?    Is  it  to  tant    hominem   clfc 
 
 Mr.Hi^?  Wchavcperufcd  him,  and  weigh' d  his  reafons,  ex  Anima  corporeouc 
 
 and  rind  them  fuch  as  reflet  no  dishonour  on  the  under-  J^^/jSS 
 
 landings  ofthofe,  who  judge  them  to  be  void  ofprobabi-  fcjungum  ;  Qui  vcro 
 
 lity  as  well  as  cogent  evidence.     But  after  fofmart  a  caibga-  hominem    efle    ani- 
 
 tion  as  he  hath  received  from  the  learned  Dr.  Ward,  (  now  mam       conjungunr. 
 
 Bifhopof  Exeter)  and  from  that  clear-headed  Primate  of  ?^%%tT%  & 
 
 Ireland,  Dr.  Bramhal,  I  hope  it  will  not  be  expedted,  that  ^'  %„ l  w\u  tbey 
 
 I  trouble  my  felfor  my  Reader  with  him  here.    Is  it  to  fold  and  d99  that  think 
 
 Gajfendus  f  He  writeth  for  the  immaterial  created  humane  m*n  is  tanrum  cor- 
 
 foul  himfelf     And  Chanty  obligeth  me  not  to  charge  him  g£   *or.MS  P^us 
 
 ,      Jr         u  r  D  there  jajtr,   ana  i-i- 
 
 with  prevarication,  whatiocver  to  Cartefws  or  any  where  cero  ^  mji  <phi[0- 
 
 elfehe  writeth,  which  feemcth  injurious  to  this  Doctrine,  frpbers tgree  ib*t  vi- 
 
 And  xitorberius  number  it  with  his  honours,  {in  vitnGaf-  vcrc  fecundum  fuam 
 
 fendi)  that  Mr.  Hols  could  not  fufficiently  admire  his  works,  nacLir'm'    "    "£\ 
 }~     ti  a  '  i       ??egt  duty  and  felicity : 
 
 Gtii  Heroem  mjtrutn  nunquam  niajerem  aflarerefronunciacat,  therefore  as  men  dffer 
 quaint  in  rttundendi*  larvif,  tenues  in  auras  tarn  facile  diffu-  about  mix's  Nairn  c, 
 gientitus,  gladio  imperviis,  nee  ilium  clavd  cxcipentibus  :  ita  they  will  differ  about 
 enim  fentiebat  vir  entmdt*  narif  de  Meditationhus  Cartefu  &  h*  V»ty -and f elicit)  : 
 de  tlla  Gajfendidifqmfmcne,  &c.     It  was  becaufe  he  weighed  ^X^Udefcribt 
 not  honour  in  an  Englijh  ballance,  nor  judged  not  ot  an  ^  w©rk  and  bis  hap- 
 Englijh-vnan  by  an  Englijh    judgment,   nor  himfelf  well  pinefs  *ccorsii»? 
 perceived  what  was  indeed  honourable  or  dishonourable  in  truth  °f!**  a,xd  (ie~ 
 his  friend.    If  you  fend  us  to  Epcurus  and  Lucretm,  they  f*tri"  u 
 are  To  overwhelmed  with  the  number  of  adverianes  that 
 have  fallen  upon  them,  that  it  is  adilhonour  to^ive  them 
 
 another 
 
49^  .  In  defence  of  the  Souls  Immortality 0&c. 
 
 another  blow.  Befides  all  the  crowd  of  Peripatetic]^,  TUto- 
 nifls  and  Stoicks,  even  the  moderate  latitudinarian  Cicero 
 hath  fpit  fo  oft  in  the  face  of  EpicurM,  that  when  Gaffendus 
 hath  laboured  hard  in  wiping  it,  he  thought  meet  to  let 
 this  fpot  alone.  But  becaute  it  is  onely  this  fort  of  men,  that 
 are  the  adverfarks  with  whom  we  do  contend,  I  wiil  this 
 once  be  fo  troublelome  to  the  Reader,  as  to  give  him  firft 
 tome  general  countercharges  and  reafons,  againft  the  autho- 
 rity of  thefe  men  >  and  next  fome  particular  reafbns  againft 
 the  obj  idled  f&fficiericy  of  Matter  and  Motion,  to  do  the  offi- 
 ces which  weafenbe  to  fouls. 
 
 And,  i.  Wiun  I  find  men  difpute  againft  Man,  and  rcafon 
 againft  the  pmer  ofReafon,  I  think  humane  interefl  alloweth 
 me  to  be  djfiryftful  of  their  fophift  y,  and  to  yield  no  further 
 than  I  have  cogent  evidence.  If  man's  foul  be  his  form,  he 
 denieth  man  to  be  man,  who  dcnitth  him  that  foul. 
 
 2. 1  find  Philof  ;ph;rs  fo  little  agreed  among  themfelves, 
 that  it  greatly  dimimlheth  their  authority  and  requireth  a 
 man  who  is  juft  to  his  rcafon,  to  make  a  very  accurate  trial 
 before  he  fall  in  with  any  of  their  opinions.  Their  divifions 
 are  furficiently  opened  and  aggravated  by  Laertius,  Cicero, 
 and  many  more  of  themfelves  j  and  contemptuoufly  dis- 
 played by  Hermas,  Armhius,  Athenagoras,  Ludantius,  Eufe- 
 iius,  and  many  other  Chriftians.  There  are  few  things  that 
 one  aflerteth,  but  there  are  many  to  rife  up  againft  him  and 
 contradict  it.  They  mult  b  tter  defend  themfelves  againft 
 one  another,  before  their  authority  be  much  reverenced  by 
 others. 
 
 3.  I  find  the  wiftft  of  them  fo  confeious  of  their  igno- 
 rance-, that  they  take  moft  for  uncertain  which  they  fay 
 themfelves  i  and  confefs  they  talk  but  in  the  dark  :  which 
 made  the  Pyrrhonians  and  Arc-filas  have  fo  many  followers  > 
 and  Cicero  with  the  Academtckj  fo  over-modeft  in  declaiming 
 certainty  and  confidence,  and  writing  by  Dialogues  with  fo 
 much  ind  ifrrency  and  wavering  as  they  did.  I  need  not 
 (end  you  to  Zanchcz  his  Nihil  fc it ur,  nor  to  our  Mt.Glan- 
 viVs  Vanity  of  Dogmatizing  for  fatisfad ion.  The  learned 
 Gaffendus  his  modefty  isfufficient,  who  ifhefpeak  of  Occult 
 Qualities,  wdl  ask  you*  What  Qualities  are  not  occult  ? 
 And  ifhefpeak  of  the  magnitude  and  diftances  of  the  Stars, 
 
 will 
 
In  defence  of  the  Souts  Immori alitj/,  &c\  *\9  7 
 
 will  till  you  how  little  poffibility  of  tffuiince  k  left  to  mof-**gJ*fc«KwJ 
 taJs,  about  thofc  things  which  others  with  over  much  con-  X^SSS^L b£ 
 Mcnce  have  aflerted.     And  ihout  the  cafe  in  hand,  he  could  inif&fUafi ;  )o  the 
 
 no  better  defend  Eficurus  a^And  Cicero's  \_Hcc  efhptare,  &  jo*l  u  pcrc&nciuD* 
 frenzies  dare  atom*,  non  di$vtare~]  than  by  confefling  [  Vere  a.  ul6  or  V'-M  J**** 
 quidem  id  objki,  fed  earn  toman  tffe  ing:nn  kumj.m   imbtcili-  *^j  JJJ    ;Sj22 
 
 tatem,  ut  dfici  idem  nemini  mnjoffrt De  ipfis  princifus  fgr,hc  ,$fii  ,f  |,g)  ^ 
 
 dicere  mlaliud  beet,  ntft  quodhac  ijio,  Ma  Mo  modo  fe  haleant,  for  If c  ajelf  to  itt$ 
 ex  frd  nature  nccefiitate ;  cum  ignoremus germanam  caufamob  or  that  whuh  is  p« 
 quam  ita  f  habeant  ■>  immo  cum  ea  fruiira  quaratur,  mfi  fit  edentum /;/f,/a«j/e 
 1      i  c   -,  s       i  a     i  to  n  what  u  u* 
 
 m  m  infinitum.  $.  i. 1.  3.  c.  7.  pjg.  275.    And  inguiu- 
 
 oufly  ht  confcilf-th,  £.2   1.  2.  c.  3.  p.  560.    Verum  quicquid 
 
 dicatur     fcil.  Per  Cartcilum  &  Epicurum  )  hvprthfs  femper 
 
 mera  e)t,  *C  diffict-lt  srsmanet,fierique  nihil  tutiuspotrfi,  quum 
 
 proftendo  igntruntum,  t  turn  quern  videmwrerum  ordmem  in 
 
 arbitrmm,  fumwi  oftficit  conferre.     Dicere  certe  q-  od  aliq  iy 
 
 f&lem  v.  g.  idcirco  hie  potius  quam  aliii  ejf,  quia  ejus  nati  ra 
 
 it  a  txigati  id  quidem  vert  dicitur ;  fed  int.  rim  nil  alvdejr^ 
 
 quum  reftondtfe  ipfum  quafitum^  &  difftmulanas  ignoranti urn, 
 
 rieffe  animi  in  caufam  optimmparumgrati      Which  is 
 
 true  and  applicable  to  many  other  cafe    And  it  isingenu*- 
 
 oufly  confeilcd  la:ely  by  the  very  ingenious  Mr.Samu.lP.  r- 
 
 %r,  [I  am  lately  grown  fuck  a  dejpairing  Sceptic!^  in  ill  Ph'i- 
 
 ological  Theories^  that  I  annot  concern  myfelfinthe  truth  or 
 
 faljhood  of  an\  hypotbefs.  For  though  1  prefer  the  Mechanical 
 
 bypothefes  before  any  other,  yet  ne-tkinki  their  contexture  ia 
 
 too  flight  and  brittle  to  have  any  jfrefs  laid  upon  them:  audi 
 
 can  rtfemble  them  to  nothing  better  than  your  gUfi   drops, 
 
 from  which  if  the  leafl  port  ion  be  broken,  the  whole  compaga 
 
 immediately  diffolves  and  (hatters  into  daft  and  atoms :  for  their 
 
 farts  which  rather  lie  than  hang  together,  being  fupported 
 
 only  by  the  thin  film  of  a  brittle  conyfture,  (not  annealed  by 
 
 experience  and  obfrvation)  &c.    And  up  n  the  like  reafons  it 
 
 is  reje&ed  by  that  eminently  learned  and  indubious  man, 
 
 Dt.WMh,  deferment,  p.  3.  At  qutniam  principia  fua  fuppomt 
 
 fotiw  quam  democrat,  docetque  qualie  figur£  elementa  ijta  cor* 
 
 forum  fint,    non  qua  ipfa  fuerint,  at  que  etiam  notiones  inducit 
 
 v  aide  fubt  iles  &kftnfu  remotas,   qua  que  nature  phanomenia 
 
 quando  ad  particularia  defcenditur,  non  fatti  quadrant,   has 
 
 infuper  habit a}  &c. 
 
 Rn  4.  And 
 
.  pg  In  difentt  tftht  StoTs  Inwicrtality,  &c. 
 
 Qulbufdam  qui  ne  4.  And  I  find  that  the  Philofophers  that  have  rtj.&ed 
 ignem  oleic  putantj  or  vilified  Epnurm  and  his  way,  have b:en  very  numerous  s 
 nifi  eum  manu  con-  muititu^cs  to  a  few,  and  of  the  molt  venerable  names  in  the 
 
 Sff  \*5S  ^sa"d  Pfac?  where  ^%hv^  and  »o  oncfcdtofthcm 
 
 quod  fupra  piogre-  fo  vilified  by  the  reft,  as  tht  Epicureans  were  by  all. 
 dicntem  naturaaa  vi-  5.1  find  alfo,  that  the  moft  who  in  this  age  adhere  to  the  \ 
 deatur.  Mukoram  -£pjcurean  (  0r  Cartefutn  )  Hypothecs,  are  the  younger  fort 
 Twxx  miod  idcr^  of  ingenious  men,  who  have  received  prejudice  agamft  the 
 dcr«  nolult  quod  »i-  Veripateticks,  Platonijh  and  Stoicfy,  before  they  did  ever 
 nus  Cub  corum  cog-  throughly  ftudy  them  >  but  reverencing  more  fome  perfon 
 nitioncm  cadit :  qua:  nored  for  much  ingenuity,  by  his  authority  have  been  drawn 
 
 •  ri0enUio'uLraVimbecU  t0  defend>  what  the?  fc*rce  underftaiid  themfelves.  And  that 
 li^te^efluxit  :  fi-  it  is  the  meer  novelty  offome  of  thefe  new-ftarted  notion?, 
 quidem  cum  fenfuum  which  maketh  them  fo  much  followed  i  as  novdtiesin  Re- 
 anguftiae  ex  quibus  liglon  are  with  fome  young  and  wanton  wits :  and  accor- 
 bomirmm  agnkio  e-  d-  ,  j  expe&  that  erelong  they  will  grow  out  offaihion. 
 ruimr,  in  externorum        pi         r-     ,    r  4i  A      u  r    i_  r 
 
 ScnfiliiiT  genere  vcr-  and  die  again  before  ever  they  come  to  have  fuch  fuppor- 
 fenciu,  fans  notum  ters  as  the  other  Philofophy  hath  had. 
 efii  debet,  his  tan-      £#  Refpicere  adflvrima,  to  take  in  all  that  muft  be  taken 
 quamcompedib^n-  ^  {$  the  charafter  of  true  wjflom.     But  I  find  that  the 
 
 Ktaffir  divinaq™  Epicureans  do  refpicere  adpauca;    they  look  fo  much  at 
 
 capeffere       neq.iire.  things  corporeaJ,  that  they  quite  over-look  the  nobleft  na- 
 
 ?AHl.c*rtff.h  1  Sent,  tures  •,    and  they  reduce  all  to  Matter  and  Motion,  becaiife 
 
 dif.  9. p.  22.  nothing  but  Matter  and  Motion  is  throughly  (hidied  by  them. 
 
 And  like  idle  Boys,  who  tear  out  all  the  hard  leaves  of  their 
 
 books,  and  fay  they  have  learned  all  when  they  have  learnt 
 
 the  reft  i  fo  do  they  cut  off  and  deny  the  nobkft  parts  of 
 
 nature,  and  then  fweep  together  the  duft  of  agitated  Atoms, 
 
 and  tell  us  that  they  have  refolved  all  the.  Phenomena  in 
 
 Nature* 
 
 7.  And  I  find  that  they  are  very  kind  iratured  to  their 
 own  conceptions,  and  take  thofe  for  demonftrations,  which 
 other  men  think  are  liker  dreams. 
 
 8. 1  perceive  that  they  are  deluded  by  taking  the  veftigia 
 and  images  of  things,  for  the  things  themfelves.  The  Intel- 
 lectual nature  is  the  image  of  the  tyrant,  and  the  Sensitive 
 of  the  IntelleClttal^nd  the  Vegetative  of  the  Stnfithe,  and  the 
 Fiery  of  the  Incorporeal.  And  when  they  caw  prove  no  more 
 in  any  of  the  lower,  but  fuch  an  image :  of  the  higher,  they 
 would  on  that  advantage  confound  them  all  j  and  would 
 
 hence 
 
In  defence  tfthc  Soul's  Imwortdlity.  &c.  490 
 
 hence  conclude  that  Bruits  are  intellectual,  a    1  deny  the 
 dufferencjiig  forms  of  all  thii 
 
 9. 1  rind  that  as  they  look  fo  much  at  the  C  ,gan,  is  to 
 over-look  the  Agent ,  and  look  (b  much  al  the  articles  of 
 matter,  as  to  over-look  the  different  no\  \  fo  do  thty 
 
 obfervc  die  fecund  caute  wirhib  narrows 
 to  over-look  thefirft:    or  when  they  ha?  ledged 
 
 that  there  is  a  God,  they  think  they  hai  fa  >ugh 
 
 afar-  onfider  not  that  mtc  eft    t  .     u    all  ope- 
 
 rations, which  their  own  conccflions  neceiTarily  inter. 
 
 ic.Laftly,  '•  perceive  that  they  proceed  not  methodically 
 in  their  collections,  but  confound  all  by  mixing  certainties 
 With unc ertainties.  Whereas  the  firlt,  the  gieat,  the  moft 
 difcernabic  truths,  mould  be  fi: it  conge (Ld  as  CERTAIN- 
 TILS  by  themfclves,  and  the  uncertainties  fhould  not  be 
 •pleaded  againji  them,  nor  (uf&red  to  (land  in  conuft  with 
 them. 
 
 Perceiving  all  thefe  general  Realtms  to  diifruft  this  (art  of 
 Philosophers  above  others,  though  I  re(olve  to  be  im- 
 partial, cam:,  t  willingly  be  fo  foolifh,  as  to  over-look  their 
 difad  vantage  in  the  prefent  cauie. 
 
 II.  fhe  particular  reafons  which  difiwade  me  from  be- 
 lieving the  Epicurean  fufficiency  of 'Matter  and  Motion  are 
 thefe  following. 
 
 1.  They  all  ( with  whom  I  have  now  to  do)are  conn1  rained 
 to  cor.l ds  an  incorporeal  intellectual fubtiance ,  even  that  there 
 W,  and  that  GOD  isfuch.  Epicurus  himfelf  doth  not 
 leemeth  to  fpeak  magnificently  of  God,  and  in 
 1  r  to  him  would  excufe  his  providence  from  the  mind- 
 ing of  int  lings.  For,  1.  They  know  that  matter  did 
 not  make  it  (elf i  and  motion  is  but  its  mode:  and  therefore 
 /•  cannot  be  made  by  its  euw  motion.  Its  being  is  in 
 order  ofnature  before  i:s  motion.  And  matter  is  in  it  felt  to 
 dull  a  thing,  f  and  by  the  adverfaries  (tripped  of  2M  forms, 
 which  are  not  caufcd  by  motion  )  that  if  it  were  faid  to  be 
 from  eternity  in  its  duration,  they  will  gonfcfs  it  could  be 
 but  as  an  eternal  erTecf  of  fomc  nobler  caufc.  So  that  at  the 
 rirlt  word  they  grant,  that  matter  hath  an  incorpvreal  caufe. 
 2.  And  motion,  as  it  is  found  in  matter,  could  not  cauie  it 
 (elf  >  though  it  be  but  of  the  mode  of  matter,  it  is  fuch  a 
 
 Rrr  2  m%dt 
 
500  In  defence  of the  Soul's  Immtrtdity^&c. 
 
 Kttd  the  Myftic.  mode  as  muft  have  a  caufe.  And  the  paffi ve  matter  yet  un- 
 &■  gypt.  &  Chald.  m0ved,  is  fippofed  by  themfelves  to  be  void  of  all  antecedent 
 Wf'jt  T'4-  ^-.ngpawer.  So  that  they  areall  fam  to  fay  that  God 
 red  ;  and  Nemcfius  made  the  matter,  and  gave  it  the  hrit  pulh.  And  io  all  matter 
 ^Mammenus.        and  motion  is  reduced  to  a  fir  ft  efficient,  who  is  incorporeal: 
 
 And  therefore  an  incorporeal  being  is  acknowledged. 
 If  ihefoni  be  no'b'mg  2. 1  meet  with  none  of  them  who  dare  deny  this  God 
 b«  Matter  *ni  Moti-  tQ  bc  an  intellectual  free  Agent ;  fo  that  though  it  be  granted 
 }%%"?£ "Jt-tban*  that  intelltgere.vdh  be  not  in  God  the  fame  thing 
 was  the  iajl.  For  formally  as  it  is  in  man  '•>  yet  is  it  fomething  which  emi- 
 3Viattcr  is  m  fi.;xj  nently  mult  be  fo  called  ^  man  having  no  fitter  conception 
 continue,  as  they  ob-  or  expudion  of  it,  than  from  thefc  adts  of  his  own  foul. 
 
 pji  themfelves  anon:  Epza/m  W1il  not  make  God  defectively  ignorant,  impotent, 
 We  luve  not  the  fame  r,  ,  „_.  ,  r.  ,.  .  ,  n  ,  /  «  .  /  ,  r  .  ' 
 flf/fc  ^  blouA  to  dey  or  bad.  when  themielves  divide  all  things  into  iuch  as  have 
 
 Tvhab  -we  lately  hud :  mderftanding,  and  fuch  as  have  none  •,  of  which  part  do  they 
 **dtbenx)uon  of  thu  fuppofe  G  O  D  to  ftand  >  Things  that  are  void  of  under- 
 l$r"}Tth»ltZ  Ending,  ("formally  or  eminently^  are  below  the  dignity  of 
 mrb'tcb  fucceideth  ^  things  that  have  undaftanding.  So  that  they  confefs  there 
 thenex: :  Zo  that  no  is  exifixnt  an  incorporeal,  intelligent,  Wee  Agent. 
 Man's  foul,  and  con- 
 
 feqnmly  no  man,  is  long  the  fame:  tndfo  (  as  1  havefaid  after  )  Kjngs  wiU  lofe  their  titles  to  their 
 Crowns,  and  all  men  to  their  lands,  as  being  not  the  fame  who  were  bom  heirs  to  them.  And  there 
 mufl  be  no  rewards  or  pun  foments,  un'.efs  yon  will  reward  and  punijh  one  for  another's  faults  :  And 
 they  need  m  more  te  fear  the  pain  o'  death  which  will  befall  thtm,  tb*n  that  wbxb  bffxll  their  neigh- 
 hour,  bec an feu  is  not  the  man  that  now  is  who  mn ft  undergo  it .  T^or fhould  any  man  have  nwvft 
 er  child  of  his  own  one  year  together.  Iftbeyl^e  net  theje  confeqwnts,  let  them  either  prove  that 
 Identifying  Matter  and  Motion  are  permanent,  or  grant  that  fomc  other  permanent  thing  doth  identifie 
 tbepcrfon.  SeethU  as  tbe  argument  of  Ammon'ms  *#dNumenias,  prejl  by  Ncmefius  dc 
 
 Anim.c.  2.  p.  477.  Vid.  &  Cleanthis  agumemapro  animac  corporeicatc  a  Ncmefio 
 
 profligataabid.  p.  479  &c. 
 
 3.  As  they  confefs  that  this  intellectual  Agent  is  the  firft 
 caufe  both  of  matter  and  motion,  fo  they  cannot  deny  that 
 he  flill  caufrtb  both,  by  his  continue dinflux  ox  caufing  effi- 
 cacy. For  there  can  be  no  effetl  without  a  caufe  ■-,  and  there- 
 fore when  the  caufe  ceafcth,  the  effect  muft  ceafe.  The  ma* 
 terial  part  of  a  moral  caufe  may  ceafe,  and  yet  the  effect  con- 
 tinue. But  that  moral  caufation  continueth  which  is  pro- 
 portioned to  the  crTe&.  The  Parent  may  die  while  the  child 
 furvivcth  :  but  there  is  a  continued  caufe  of  the  life  of  the 
 child,  proportioned  to  the  effect.  Matter  is  not  an  inde- 
 pendent being.  To  fay  that  God  hath  made  it  felf-fufficient 
 and  independent,  is  to  fay  that  he  hath  made  it  a  God. 
 
 Supp^fe 
 
In  'defence  of  the  Stitts  Immortality^  &c.  Jc  I 
 
 Suppofc  but  a  total  ceffation  of  the  Divine  emanation,  in- 
 flux and  caufuion,  and  you  muft  nteds  fuppofe  alfo  the 
 ctHation  dtall  Beings.  It  you  fay  that  when  Ood  hath  once 
 given  it  a  Bcing.it  will  continue  of  it  f lt,till  his  power  anni- 
 hilate it  :  1  anfwer,  ifit  continue  without  a  continuing  cau- 
 fation,it  muft  continue  as  an  independent  ielf-  fufficient  being. 
 But  this  is  a  contradiction,  becaufe  it  is  a  creature  ;GOD 
 is  no  tffecr,  and  therefore  ncedeth  no  caufe  of  lubliltence :  but 
 the  creature  is  an  effeti,  and  cannot  lubiilt  a  moment  with- 
 out a  continued c '** fe.  As  the  beams  or  communicated  light 
 cannot  continue  an  iniiant,  ifthere  were  a  total  ceiTation  of 
 the  emanation  of  the  luminary,  becaufe  their  being  is  mccrly 
 dependent:  and  they  need  no  other  p.  ikive  annihilation, 
 betides  the  cdfation  of  the  caufation  which  did  continue 
 than.  It  was  from  one  oiyour  own  Poets  that  Paul  cited,  [_  In 
 hiw  we  live,  and  wove,  and  have  our  being,  for  we  are  his  eff- 
 ftrwg.~]  And  nothing  is  more  abhorrent  to  all  common 
 reafon,  than  that  this  ftone  or  dirt,  which  was  nothing  as  ye- 
 fterday,  mould  be  a  OW  to  it  felt,  even  one  independent  felf- 
 furrkient  bung,  as  foon  as  it  is  created',  and  To  that  God 
 made  as  many  dewy-gods  as  atows.  We  fee  paft  doubt,  that 
 one  creature  cannot  fuhtift  or  move  without  another,  on 
 which  it  is  dependent  •,  how  much  lefs  can  any  creature  fub- 
 fiit  or  move  withou:  its  continued  reception  of  its  Creator  s 
 influx.  If  you  could  fuppofe  that  for  one  moment  there  were 
 m  God,  you  mult  fuppofe  there  would  be  nothing.  It  I 
 thought  any  would  deny  this,  beiides  thoie  inflated  vertigi- 
 nous brains,  that  are  not  to  be  difputed  with,  I  would  fay 
 more  tor  thcilluftration  ot  it. 
 
 Objed.  But  though  waiter  fubfvi  net  without  a  continued 
 divine  caufation,  cr  ewanat ion,  or  efficacious  volition  ■->  yet  wo- 
 tion  way  continue  when  ali  divine  cau  fat  ion  of ,  it  ceafeth:  Be- 
 caufe when  God  hath  pjven  itonepijh,  that  cwfeth  a  motion, 
 which  caufeth  another  motion,  and  that  another,  and  fo  in  infi- 
 nitum, ifthere  wew  Kojhp. 
 
 Anfw.  i.  If  this  werefo,  it  muft  be  on  fuppofiuon  ofa 
 vis  motiva  cow  unicataveliwpreffa  :  for  if  there  had  been 
 nofuch,  the  firft  motion  wo^ld  have  not  been,  or  all  have 
 preftntly  ecafed  tor  want  ofa  continued  caufe  As  there  is 
 no  motion  fine  vi  motrja,  Co  none  can  b.  communicated,  but 
 
 Rrr  3  by 
 
j0  3  In  defence  of  the  Sonts  Immortalii^  <&c. 
 
 by  the  communication  of  that  force.  A&ion  is  not  nothing  : 
 nor  will  be  caufed  by  nothing  :  As  the  delapfus  gr avium 
 would  prefently  ceale,  if  we  could  caufe  thepandus  or  gra~ 
 vity  to  ceafe  •>  fo  is  it  in  all  other  motions.  Inhere  be  no  vis 
 or  ftrengtb  communicated  along  with  the  motion,  there 
 would  be  nothing  in  that  motion  to  caufe  another  motion, 
 nor  in  that  to  caufe  another.  (  And  if  it  were  by  way  of 
 tracion,  if  the  caufe  ceafe  which  is  the  prima  trahens,  all  the 
 motion  ceafcth  :  and  foalfo  if  it  be  by  way  of  pulfion  )  So 
 that  in  every  motion,  there  is  fomething  more  than  matUr 
 and  motion. 
 
 2.  All  motion  (*of  things  below  within  our  reach  )  hath 
 many  impediments :  and  therefore  would  ceafe,  if  the  ruft 
 lftbtdoftmeofUtf  caL^e  contmutcl  not  his  powerful  efficacy.    It  is  tedious  and 
 tcr  and  Motion  oily  luedlcfs  to  enumerate  inftanccs. 
 
 •McrvtructbereivMld  g,  Themwwg  fewer  oft  he  nobkft  creatures,  is  not  purely 
 never  be  any  true  mi-  j&fr^  but  partly  pafpve  and  partly  a&ive,  and  mud  .receive 
 7iZ^»%  the  influx  tfthefcighdl  caufe.  b.torc  it  canadorconunu- 
 motion  to  motion  a*  tbe  nicate  any  thing.  1  neretore  as  ioon  as  the  fir  It  mover  fhould 
 frfl  teach  did prtikm  ceaie,  the  reft  would  be  foon  fiop'd,  though  fome  aclive 
 rata  s  ncccjfi.ty.  where    p0wer  was  communicated  to  them.    As  we  (ee  in  a  Clock 
 
 f  ^7CVZ  frfif  when  the  poifeis  down,  and  in  a  Watch  when  the  fprina 
 0.1/0  been  deluded  by  .  \  >    ,  ■ -     •   ,         .     c    .  ,  r      © 
 
 w/wj;  fictions,    yet  )  1S  down  j  the  motion  ceaieth  fir  ft  where  it  nrtt  began. 
 »«»y  certain  miracles       4.  Can  you  conftrain  your  reafon  to  imagine,  that  God  is 
 there have -been,   ftht*  thefole  principal  a&ive  caufe,  for  the  fii ft  touch,  and, 'as  it 
 
 iber  tbe  rmovinr*fw ere, for  one  minute,  or  inftant,  (  while  he  caufeth  the  hrft 
 
 the  mBuntan  by  faith  \       ,  .                V,        ,    .     3  v          ,    r              r         ^r 
 
 mnthnedky  M.  Pan-  wotus)  aud  is  an  unaCtivet>««g,  or  no  caule  ever  after,  (Tave 
 
 lus  Venctus ,  J.    1.  only  re-putative,  becaufc  he  caufed  the  firft.  )    This  is  to  fay, 
 
 cap.  18.    be  true  or  that  God  was  God  till  he  made  the  world,  and  ever  luxe 
 
 n9t,andtbenon-tfijjor  he  hath  done  nothing,  but  left  every  atom  or  creature  to  be 
 
 eate  bolus   in  Con-  ^od.    Is  God lo  mutable,  to  do  alitor  one  mftant,  and  to 
 
 ftantinoplc,«w*f/<wi^  do  nothing  ever  alter  ? 
 
 in  Mart.  Crufius  his  5.  The  infinite  ne[s  and  ferfedion  of  God  fully  proveth, 
 
 Hift.   Ecdcf.  Turco  t|lat  ajj  COntiuued  motion  is  by  the  continuance  of  his  tir> 
 
 nudes'lf^the  l't'  clcncY-    ^or  if  ^ undeniable,  that  he  who  made  all  things  is 
 
 ■which  moft  Hiftorim  everywhere,  or  preient  to  ail  his  creatures,  in  the  moft  111- 
 
 bave*  &c.     Tei  cer~  timate  proximity.    And  it  is  certain,  that  he  cannor  but 
 tainly  tbaf  there  have  ]^orp  them  all  :  and  alfo  that  his  Benignity  maintaineth  all 
 
 hUeVflTmved  lm  their  beings  and  well-beings  i  and  therefore  that  he  is  not  an 
 
 eenfu  y prove    u  0  um$'m .fa'lng^   hut  that  his  power  as  well  as  his  wifdom 
 
 and 
 
In  defence  of  the  Sottas  Immortality,  c  503 
 
 and  Gocdnef,  is  continually  in  a<9.  How  ftrangily  do  theft 
 Epicureans  difFer  from  Artfhtle?  who  durltnot  deny  the 
 Eternity  of  the  World,  kfi  he  Ihould  make  God  an  un- 
 a&ive  Being  ad  extra ,  fi  rrnity  till  the  Creation? 
 
 \\  hen-as  theft  men  feign  him  to  have  given  but  oneinfhn- 
 tancous  pufh,  and  to  have  been  extern  otibfiv,  or  unaftive 
 from  Eternii 
 
 Seeing  then  it  cannot  by  fober  reaion  be  denyed,  that 
 himfelf  is  by  a  continued  Caufation,  the  Prcfervcr  and 
 intimate  firft  mover  of  all  things,  it  muft  needs  thence  fol- 
 io .v  ,  that  matter  and  motion  are  ftill  infurficient  of  them- 
 s :  and  that  this  is  to  be  none  o{  the  Controverfie  foe- 
 iw\a\  us :  but  only  whether  it  be  any  created  Nature^  Foxv- 
 fr,  or  ether  Caufe  ,  by  which  God  caufoh  motion  in  any 
 thing,  or  all  things?  or  whether  he  do  it  by  his  own  imme- 
 diate Caufation  alone  without  the  ufc  of  any  fecond  Gau-le, 
 fave  mcer  motion  it  fclf?  fo  that  the  inefficiency  of  Matter 
 and  Motion  to  continual  alterations  and  productions,  naultbe 
 cjnfciTcd  by  all  that  confefs  there  is  a  God. 
 
 4.  It  is  alfo  manifeft  in  the  efUdr,  that  it  is  not  a  mcer 
 motion  of  the  firfi  Caufe,  which  appcareth  in  the  being  and 
 motions  of  the  Creature.  There  is  apparently  a  tendency  in 
 xh^  Creatures  motion  to  a  certain  end,  which  is  an  attractive 
 Good;  and  there  is  a  certain  Order  in  all  motions  to  that 
 end  >  and  certain  Laws, 01  Guidances  and  overruling,  to  keep 
 them  in  that  Order :  fo  that  Wifdom  and  Goodnefs  do  emi- 
 nently appear  in  them  all,  in  their  beings,  natures ,  diffe- 
 rences, excellencies,  order  and  ends,  as  well  as  Motisn  the 
 tffe<ft  of  Power.  1.  It  is  certain  that  God  who  is  unmoved 
 himfJr,  is  the  firft  mover  of  all :  2.  And  if  God  were  not 
 unmoved,  but  by  felf- motion  cauied  motion,  yet  he  exert- 
 eth  Wifdom  and  Goodnefs  in  his  Creation  and  Providence, 
 as  wrell  as  Motion.  1.  He  that  is  Infinite,  and  therefore  not 
 properly  in  any  place  or  fpace,  or  at  lead  is  limited  in  none, 
 can  himfeif  by  Locomotion  move  himfclf  in  none ;  which 
 methinks  none  (hould  queftion  :  And  they  that  make  the 
 World  infinite ,  or  at  leafi  indefinite ,  as  they  call  it,  me- 
 thinks (hould  not  deny  the  Infinitenefle.  of  God  :  And 
 they  acknowledge  no  motion  themfelves  but  Locomo- 
 tion, or  migratio  a  loso   in  locum.    But   faith  Gaffendusy 
 
 Voh 
 
*0i*    .  In  defence  of  the  Souls  Immortality  ^&c.' 
 
 Vol.  I.pag.  337.  Et  certc  captum  omnem  fugit,  ut  quippiam 
 quantumvH  fit  alter ipr&f ens  con)un&umq,  ipftm  movent  ^  j]  \n 
 
 ftiffoimmotum  maneat,Scc Iraq;  neceffe  omnino  videtur, 
 
 ut  cum  in  ferie  movent  turn  quorum  moventur  alia  ab  aliis  pro- 
 cedi  in  infinitum  non  pcjjit,  perveniatur  ad  unum  primum  i 
 non  quod  immotum  movent,  f  d  quad  ipfum  per  ft  maucxturm 
 Anfw.  You  gather  from  hence,  that  it  is  the  contexture  cf 
 the  mofi  fubtile  Atomes  which  is  the  form  and  fir  ft  mover  in 
 phyfical  beings.     But  you  granted  before,  that  God  moved 
 thofe  Atomes,  and  alfo  put  a  moving  inclination  into  the  m. 
 And  atomes  are  far  from  being  unum  or   primum.     You 
 fold  before  [_ftfficiat  Veum  quidem  tffe  incorporeum ,  ac  per- 
 vadere  fevereq>  univerfam  mundi  machinam.~\    And  it  To,  then 
 movere  etiam  as  wdl  as  fovere.     Either  you  mean  as  you 
 (peak  in  confefling  a  God  or  not :  If  not,  it  is  unworthy 
 a  Philofopher  to  dilTemble  for  any  worldly  rdpe&s  what- 
 {bever.    if  you  do,  then,  Is  it  beyond  your  capacity  to  con- 
 ceive that  God  being  unmoved  moveth  all  things  ?  or  not  >  If 
 not,  why  fhould  it  be  beyond  your  capacity  to  conceive  the 
 fame  in  a  ftcond  Order  of  zftcondftiritual  being  ?  The  rea- 
 fon  as  to  motion  is  of  the  fame  kinde.     If  yea  \  then  either 
 you  believe  God  is  the  firji  Mover  or  not :  If  nor,  withdraw 
 your  former  Confeflion.   If yea,  what  Locomotion  (  for  you 
 deny  all  other )  can  youalcribe  to  God,  who  is  unbounded 
 and  infinite  ?  what  place  is  he  moved  from,  and  what  place 
 is  he  moved  into?  And  is  his  motion  retlus  velcircuUris  ? 
 is  it  one  or  multifarious  ?  or  rather  will  you  not  renounce  all 
 theft.  ?     2  And  as  God  moveth  being  unmoved,  fo  he  doth 
 more  than  move  :  He  moveth  Orderly,  and  giveth  Rules  and 
 Guidances  to  motion*,  and  moveth  gracioufly  to  the  felicity 
 of  the  Creature,  and  to  a  defireable  end.     A  Ho.  fe  can  move 
 more  than  a  man\  for  he  harh  more  fir  e-ngth  or  moving  forv- 
 er  :  But  he  moveth  not  fo  regularly  nor  to  fuch  intended  ends, 
 becaufe  he  hath  not  wifdom  and  benignity  or  goodnefs  as 
 Man  hath.     He  that  bnldeth  a  Houfe  or  Ship,  or  writeth 
 fuch  Volumes  as  Gaff  nrlus  did,  doth  fomewhat  more  than 
 barely  move,  which  a  Swallow  or  a  Hare  could  have  done 
 as  fwiftly  :  And  he  that  looketh  on  the  works  of  God,  even 
 to  the  Heavens  and  Earth  as  Gafftndus  hath  himfelf  defcri- 
 bed  them,  and  feeth  not  the  effects  of  fKfdm  and  Goodnefs 
 
 in 
 
In  defence  of  the  Souts  ImMorialiiy,  &c  505 
 
 in  the  and  tendency  ,  and  tndi  of  motion^  as  well  as 
 
 Fewer  in  wot  ion  it  fJf,  did  rake  Ins  furvey  but  in  his  dream : 
 faith  Balbw  in  Cicero  de  Nut.  Deer.  /.?.  f,  62.  Hoc  qui  exijh- 
 ntdt  fieri  fotuijfe  (that  ic,  tor  (he  World  to  be  made  by  in. ei 
 fortuitous  motion  of  atomes,  &c.  )  non  intetigp  cur  non  idem 
 p//fcr,  ji  mv.h»hr ;ii lies  unitu  &  viginiiformk  Uterarttm,  ah 
 con  i.'uintir,  foffe  ex  hk,in  terrain  txcufps  A>:r.aic<.  E??niiy  ut 
 (f$  iegi  J' flint  effici,  qucd  nefcio  a*  inuno  qiidem  verfu 
 ]ojfu  tantum  valere  jortutta.  ghod  fi  ntundunt  tfficcre  potcjl 
 /,  cur  porticum,  cur  umfluw,  cur  domum^ 
 cur  m  r,  qi:£  fttpt  minm  oferofay  &  multa  quickm 
 
 fac'iliora  r  Certc  it  a  tenure  ientundo  effutiunt,  ut  htibi  1 . 
 dern  nunquam  hit nc  admiral  Hem  cocli  omatim ,  qui  locus  eft 
 prcximus,fuftex}Jfe  videantur.  Whrre  he  brings  in  this  pai- 
 as  from  AnjMle ,  that  if  wc.  mould  imagine  men  to 
 have  lived  in  fome  Dungeon  or  Cavern  in  the  Earth,  and 
 never  to  have  ken  the  Sun  or  Light,  or  World,'  as  we  do, 
 and  iuhere  (hotild  be  a  doubt  or  difpute  among  them,  whe- 
 :  .r  tmre  be  a  God  i  and  if  you  mould  presently  bring  up 
 thefe  men  into  our  places,  where  they  njight  look  sbove 
 them  and  about  them,  to. the  Sun  and  Stars,  and  Heaven 
 and  Earthy  they  wpuld  quickly  by  fuch  a  light  be  cenvin- 
 zed  that  there  is  a  God.  But  as  he  truly  addeth,  Affiduitute 
 iatta  &  confuetudme  cCuhruttt  affuefcunt  awmi,  neq\:d- 
 ttur  neq^reqvirunX  ratior.es  earunt  rerv.m  quas fentper vi- 
 lent :  perinae  toenos  magi*  quant  magnitude  rtrum 
 
 ,.t  zdixqidrendas  c.i.fas  excitare. 
 But  I  il  ppoft  it  will  be  granted  me,  that  the  firft  mover 
 
 1  more  tn  rfy  map ,  the  erTccb  ot  Wifdom  and 
 
 Gooanefs  being  fo  legi  11  the  World  j  but  yoiTJ  fay, 
 
 that  to  do  r  wiftly  ar.d  to  attain  good  ends  by  it,  &c.  is  but 
 the  wodu*  of  action  with  the  t  rt-ct,  and  therefore  matter  and 
 niaion  righi'y  crdcred  may  be  nevertheless  diffident  to  all 
 ejlccl:  ."  To  which  I  anfwejr,  that  the  Creatures  motion  re- 
 
 :thnot  only  that  the  Creator  move  them,  but  that  he 
 place  and  o*dcr  ch  m.  and  move  them  rightly ,  and  that  he 
 remcJve  and  overcome  impediments,  &c.     Therefore  there 
 
 »is  neceflfary  in  th-.  h  ft  m  >vcr,  both  IV.fdem  and  Love  as  well 
 z%?omr  :  Andndthcf  his  P.tv.r,  Wtfdm  or  Lore  are  Lo- 
 comotion in  himfcif.     And  this  much  being  proved,  that  in 
 
.C£  m  defence  of  the  Souts  Immortality.,  &c. 
 
 every  motion,  there  is  Divine  Tower,  Wisdom  and  Love,  which 
 is  more  than  matter  and  motion  it  felt,  I  proceed  next  to  en- 
 quire, . 
 
 5.  Do  you  think  there  is  any  thing  exifknt  in  tne  World, 
 belicies  matter  and  motion,  or  not  >    As  to  meer  lite,  and 
 figure  and  other  iuch  order  or  modes  of  matter,  I  know  you 
 will  not  deny  them  to  have  now  a  being  as  well  as  motion. 
 But  is  there  vodffrent  tendency  to  motion  in  the  parts  of 
 matter  ?  Is  there  not  in  many  Creatures  a  Power,  an  Incli- 
 nation, or  altitude  to  motion,  betides  motion  it  felf?  Is  there 
 not  a  reafon  a  prior  e  to  be  given,  why  one  Creature  is  more 
 agile  and  atiive  than  another  >  and  why  they  a&  in  their 
 various  w^yes  ?  Why  is  fire  more  active  than  earth  ?  and 
 a  Steafovo  than  a  Snail?  If  you  fay,  that  the  different  ratio 
 motus  is  in  fome  extrinfecal  agent  only  which  moveth  them, 
 you  will  hardly  (hew  any  poifibility  of  that,  when  the  fame 
 Sun,  by  thtfame  virtue  (or  motion  as  you  will  fay)  is  it  that 
 moveth  all:  And  if  it  were  fo,  youmuftgo  up  to  the  firft 
 Caufe,  to  ask  for  the  different  motions  of  thofe  movers  \ 
 when  our  enquiry  now  is  de  natura  moventium  &  wotorum 
 Creatorum  ?  If  you  fay,  that  it  is  the  Ratio  recipiendi  in  the 
 different  magnitudes  oxpofitions  of  the  parts  of  matter,  which 
 is  the  caufe  of  different  motions  >  I  would  know,    1.  Whe- 
 ther this  difference  of  magnitude  and  figure  and  fite,  being 
 novo  antecedently  neceffary  to  different  motions,  was  not  fo 
 heretofore  as  well  as  now  ?  If  you  fay,  No,  you  feign  with- 
 out proof  a  flate  of  things  and  order  of  Caufes,  contrary  to 
 that  which  all  *  mens  fehfe  perceiveth  to  be  now  exigent  ? 
 And  who  is  the  wifer  Philofbpher  ?  he  that  judgeth  the 
 courie  and  nature  of  things  to  be,  and  have  been  what  he 
 now  findeth  it ,  till  the  contrary  be  proved  }  or  he  tha$ 
 findeth  it  one  thing,  and  feigneth  it  fbmetime  to  have  been 
 another  without  any  proof }  That  which  is  now  antecedent- 
 ly neceffary  to  diverfity  of  motion,  it's  like  was  fb  hereto- 
 fore.    2.  And  then  how  could  one  fimple  equal  act  of  God, 
 fetting  the  firft  matter  into  morion,  caufe  fuch  an  inequa- 
 lity in  motions  to  this  day,  if  it  be  true  that  you  hold,  that 
 only  that  which  is  moved  or  in  motion  it  felf  can  move  > 
 and   that  motion  is  a!l  that  is  neceffary  to  the  diverfity  ? 
 3.  Either  the  firft  matter  was  made  folid  in  larger  parcels, 
 
 or 
 
In  defence  of  the  Sours  Immortality  >  &c.  507 
 
 01  all  conjunct,  or  in  Atomes :  It  it  Was  nude  firft  in  Atomes^ 
 then  Mtowcaufed  not  Divilion,  Ir  it  was  made  coriymto 
 and  foh \d ,  then  motion  caufed  not  conjuntthn  and  [oddity. 
 And  it  the  /fr/f  divifion,  or  con'ymiion  ,  J/fe  and  /ig^  of 
 »/*rrer  was  all  antecedent  to  via  ion  and  without  it,  we 
 have  no  region  to  think  that  it  is  the  (ole  Caufe  of  all 
 things  now. 
 
 But  finely  quantity,  figure  and fite,  are  not  all  that  now 
 is  antecedent  to  motion.  Doth  not  a  man  feel  in  himfclf 
 a  certain  Power,  to  Hidden  and  voluntary  motion  ?  He  that 
 fate  itill,  can  fuddenly  rife  and  go  :  And  if  you  fay,  that 
 he  performeth  that  Hidden  motion  by  fome  antecedent  mo- 
 tion,  V  anfwer,  that  I  grant  that  i  but  the  queftion  is,  whe- 
 ther by  that  alone?  or  whether  a  Powtr  diftindi  from  mo- 
 tion it  fclf,  be  not  as  evidently  the  Caufe  ?  For  otherwife 
 the  antecedent  motion  would  proceed  but  according  to  its 
 own  proportion  :  It  would  not  in  a  minute  make  (b  fud- 
 deu  and  great  an  alteration.  I  can  refirain  alio  that  mo- 
 tion which  fome  antecedent  motion  ( e, g.  paflioiO  urgeth 
 me  to  ?  Surely  this  Tower  of  doing  or  not  doings  is  fomewhat 
 different  from  doing  it  felt.  A  f owe r  of  not-moving  is  not 
 motion. 
 
 And  what  is  the  Pondiu  which  Gaffendu*  doth  aJHe  to 
 magnitude  and  figure  as  a  third  pre-requifite  in  Atomes  ? 
 I  perceive  he  knoweth  not  what  to  make  of  it  himfelf.  But 
 in  conclufion  it  muft  be  no  natural  Gravity  by  which  the 
 ■parts  are  inclinect  to  the  whole  in  themfelves,  but  the  meer 
 effect  ofpulfton  or  traUion,  or  both.  At  the  firft  he  was  for 
 both  con)untt>  plfion  of  the  Air,  and  traUion  of  the  Atomes 
 from  the  Earth:  But  of  this  he  repented,  as  feeing  inpl- 
 fionem  aeris  nullam  ejfe :  and  was  for  the  traction  of  Atoms 
 alone.  (Than  which,  his  Friends  conceit  of  the  pulfive  mo- 
 tion of  the  Sun  in  its  Dialtolc  or  whatever  other  motion, 
 is  the  caufe,  doth  feem  lefsabfurd.J  But  that  man  that 
 would  have  me  believe  that  if  a  Rock  were  in  the  air,  or  if 
 Pauls  Steeple  fhould  fall,  the  defcent  would  be  only  by  the 
 tradtion  of  the  hamuli  of  inviiible  Atomes,  (or  by  the  pulfion 
 of  Air  and  Sun  eon  jundt^  muft  come  neerer  firft,  and  tell 
 me  how  the  hamuli  of  atomes  can  fatten  upon  a  marble 
 rock  ?  and  how  they  come  to  have  fo  much  ftrength  as  to 
 
 S  f  f  2  move 
 
508  In  defence  $f  the  Sou? $  Immortality ,  &c. 
 
 move  that  rock  fwhich  no  man  can  move  in  its  proper  place) 
 if  there  be  no  fuch  thing  zsjirengtb  or  power  befides  actual 
 motion  }  and  why  it  is  that  thofe  drawing  atomes  do  move 
 fo  powerfully  Earthwards,  when  at  the  lame  time  it  is  ttp- 
 pofed,  that  as  many  or  more  atomes  are  moving  upwards 
 by  the  Suns  attraction,  and  more  are  moved  circularly  with 
 the  Earth  ?  why  do  not  thefe  flop  or  hinder  one  another  > 
 and  why  doth  not  the  Rock  as  well  go  upward  v^ith  the 
 attending  atomes  ?  And  when  the  Rock  defect) derh,  doth 
 it  carry  down  none  of  the  alcendants  with  k  >  As  likely  as 
 for  the  defcendants  to  carry  down  it.  Are  (hofe  atomes  that 
 carry  down  the  Rock,  more  powerfull  than  an  hundred 
 thoufand  men,  who  could  not  life  it  up  at  all ,  much  lefs 
 io  fwifdy?  And  why  do  not  the  fame  fpartialj  atomes 
 bear  down  a  Feather,  or  the  Birds  that  fly  quLtly  in  the 
 air  ?  And  why  feel  rve  not  the  power  of  their  motion  vfon 
 w  ?  How  eafily  can  fome  men  believe  any  thing,  while  thty 
 think  that  their  increafe  of  wifdom  lyeth  in  believing  no 
 more  than  evidence  conftraineth  them  to  ?  IfGaJfendas  his 
 inftance  of  the  Load-done  put  under  the  ballance  to  increafe 
 the  fpndus  of  the  Iron,  prove  any  thing,  it  will*  prove  fome- 
 thing  more  than  a  traction  of  the  hooked  a  tonus,  even  the 
 tra£te>n  of  Nature  that  needeth  no  hooks. 
 
 Thofe  that  fly  to  this      Ami  mark>  l  FraY  You>  what  fyjfendus  granteth," venen 
 
 ingenitad.fpofaiovcl  he  faith  [Vnum  omnino  fiipponerefar  ejly  viz.  quant acunq, 
 fondue  w'iU  in  otter  f nit  atontit  wokilitas  ingenfitatanta  conjhmter  ferfeverare,  (o 
 words  gram  that  N.i-  t^at    fcith  ne   t}Jty  nhiy  ^  hindered  from  moving  but  not  from 
 
 tare,  form  or  quality         ,3  \       .  jr         +1        ri        c         r?'   •  J'1"'* 
 
 wbhb  they  deny.  And  endeavouring  to  move  and  free  them felves  from  their  refiraint. 
 thofe  that  grant  no-  What  need  we  more  than  this  >  or  what  more  do  we  plead 
 thing  to  move  but  for-  for  ?  It  is  granted  us  then  that  when  a  moveable  or  active 
 met  motion,  muft  seeds  being  is  ftopt  &om  motion,  jt  ^th  not  thereby  lofe  its  mo- 
 rmhe  fome  decrees  of  ,- ;    °       or  :       „         ^     it     r*-  a     j  r       i       • 
 
 motion  daily  to  dim-  bde  or  a6hve  nature  0r  abolition  :  And  f0,  that  it  is  not 
 mjh  in  theiforld,  one  only  motion  that  caufeth  motion  j  But  that  there  is  in  ate- 
 
 thing  or  other  flill  mis  mobility  ingenita^  which  continueth  when  the  motion 
 teafing   its    m§tion ; 
 
 and  all  motiox  within  our  knowledge  havvig  fuch  conftant  wtpcd'uio:,  that  before  this  time  we 
 maythin\  all  things  would  have  flood  fill,  if  their  opinion  were  trgc.  If  they  fay  that  the  Sun 
 jor  fome  fiiperier  Movers  renew  the  motion  of  things  inferior,  I  grant  it  j  But  that  is  betaufe  >it 
 hash  a  moving  nature'.  For  if  they  fay  ,,  that  the  Sun  it  [elf  hath  not  the  leafl  impeditign  to  di- 
 min'ifh  the  degrees  of  its  motion,  t\uy  fpeafc  not  only  without  any  proof,  but  contrary  to  our  obfer- 
 vaiion  of  alt  things  $nowa3  and  to  their  own  opinion  ,  who  ma{e  the  Air  imptditive  to  other 
 motions,  and  tfocflUYJa  of  other  Globe*  to  bcimpedttive  to  the  Sun. 
 
 ceafetho 
 
In  defence  of  the  Sours  ImmorlAlity^  &c.  505 
 
 cealeth.    Youl  (ay  p.-rhaps,  that  he  meaneth  only  a  paffne 
 
 ttvity  by  which  one  thing  is  ealr.r  moved  by  an  c .-. 
 nor  caufe  than  another.  But  you  n  iftakc  him  :  tor  he  u- 
 keth  not  motilitas  wgenita  pnly  paflivety",  but  a!(©  actively, 
 and  therefore  (aith,  that  f"  it  endeavouretb  to  wove  and  [ret 
 it  felf.*]  And  lib.5.  c.  2.  he  faith,  \_No;t  niutus  fedimpetm,  ab 
 initio  perftverat\  vel  nifm  perpetuus.  ]  which  is  as  much  as 
 leklire  now.  For  then  there  is  (bmewhat  beildes  matter 
 ar.d  mor/CH  j  even  as  Impetus  &  Nifu* ,  which  mud  alio 
 come  from  a  Pofwr  which  pernifum  &  impetum  doth  (hew 
 it  fcl£ 
 
 And  indeed,  it  doth  not  only  ovcrpafs  our  Reafon,  but. 
 contradict  if,  that  meet  fubtilty  of  matter,  or  fwatinefs  of 
 particles,  mould  be  all  the  caufe  of  motion  that  is  found  in 
 the  mrtter  it  (elf:     Mult  we  believe  that  an  Alcohol  impai*  cv 
 
 pi: He  of  Marble  or  Gold,  if  it  could  but  be  anatomized  oJrat^l^^ 
 more,  would  be  as  moveable  as  rire  i  or  would  thereby  turn 
 to  rirc  it  (elf:  or  as  adrive  as  the  Vital  and  Intellectual  Crea- 
 tures j  yea  turned  to  fuch  a  thing  it  felf:  If  all  matter  was 
 Atonies  at  tirft,  then  all  was/zre,  and  all  was  of  one  kjndeim 
 and  equally  moveable  :  And  what  hath  made  the  d '(Fere nee 
 fince  ?  And  if  you  will  feign  that  God  made  fome  parts 
 Atonies, and  fome  parts  moregrofs  j  or  that  he  diitingujftied 
 matter  ab  initio  into  Cartefw  his  materia  fubt ills,  glohuli  ttht- 
 rrt,  and  grofFer  matter,  why  may  not  we  better  fay,  that 
 the  fame  Creator  hath  diftinguiflied  matter  by  different  na- 
 tures and  powers,  which  we  findc  them  pofFeiFcd  of?  And 
 by  what  proof  do  you  diftinguifh  matter  into  thofe  three 
 degrees,  oc  forts,  any  more  than  into  two,  or  four,  or  (ix, 
 or  ten,  or  ten  hundred  \  who  can  c.hoofe  but  (hake  the 
 head,  to  fee  wife  Philofophers  thus  impofe  upon  the  world  ? 
 and  at  the  fame  time  fay,  It  is  the  rirft  duty  of  a  man  that 
 would  be  wife,  to  believe  no  more  than  by  evidence  he  is 
 forced  to  ?  Yea,  and  at  the  fame  time  to  fay,  Thefe  are  but 
 our  Hypothefes,  which  faith  one,  I  acknowledge  to  be  fal(c, 
 and  faith  another,  I  cannot  fay  is  true  :  and  yet  they  are 
 our  foundation  j  and  from  thefe  our  Philofophical  Verities 
 refult  •,  which  mult  make  you  wife,  who  mult  believe  no- 
 thing without  proof.    Alas,  what  is  man-! 
 
 And  I  would  know  whether  they  can  prove  againft  Gaf- 
 
 S  f  f  3  fendHf, 
 
^  j  r  in  defence  of  the  Souls  Im Mortality,  &c. 
 
 fencbit)  that  Im^etw  &  Nifut  velconatw  is  iffe  motus  ?  when 
 the  heavitft  poife  is  at  a  Clock  that  ftandeth  ftill,  the  poife 
 doth  not  move  i  but  it  doth  niti  vel  conari :  Hold  but  a 
 Weight  of  an  hundred  pounds  of  Lead  in  your  hand  ,  as 
 immoveable  as  potfible,  I  am  of  opinion  you  will  feel  that 
 it  doth  incline  to  motion,  though  it  move  not.    Is  not  this 
 inclination  then  fomewhat  different  from  motion  ?    If  you 
 tell  me  again  of  nothing  but  the  invifible  tractive  hooked 
 atomes,  I  advife  you  to  involve  a  thoufand  pound  of  Lead 
 in  a  fufficient  Cafe  of  Feathers,  which  it  terns  are  charmed   - 
 from  the  power  or  touch  of  atomes,  and  try  then  whether 
 it  be  no  heavier  than  the  Feathers  are  >    The  fame  I  may 
 fay  of  a  Spring  of  Steel  which  is  wound  up  in  a  Handing 
 Watch,  or  other  Engine.  There  is  no  proof  of  any  motion  ; 
 and  yet  there  is  a  Conatus  different  from  motion.    You'l  fay 
 perhaps  that  the  particles  in  the  Sreel  are  all  in  morion  , 
 among  themfdves :  but  when  will  you  prove  it  ?  and  prove 
 alfo  that  they  are  fo  in  the  Lead  or  Rock  tnat  by  Gravity  in- 
 clineth  to  defcent  ?   and  prove  alfo  that  the  particles  arc 
 .  moved  by  an  extrinfick  mover  only,  and  have  no  principle 
 of  motion  in  themfelves  ? 
 
 Moreover,  what  think  you  is  the  nature  of  all  our  Hahits  ? 
 Is  there  nothing  in  a  Habit  but  actual  motion  ?  Suppofe  that 
 you  ileep  without  a  dream  >  or  that  a  Lethargy  intercept 
 your  intellectual  motion  ?  or  that  other  bufinefs  alienate 
 your  thoughts  ?    Do  you  think  that  all  your  Learning  is 
 thereby  obliterated  >  Or  that  you  are  after  as  unapt  for  your 
 arts  and  trades  as  if  you  had  never  learnt  them  ?   Let  a 
 Mufician,  an  Aftronomer,  a  Phyiician,  try !  whether  they 
 will  not  return  more  expert  than  an  Ideot  ?  what  then  is 
 this  Hal  it  ?    It  is  not  atiual  motion  itfelf?    Elfeit  would 
 be  totally  extinct  when  the  motion  is  but  tor  an  hour  in- 
 tercepted.    If  you  fay,  that  there  is  other  motion  in  us  ftill, 
 to  renew  it:    I  anfwer,  why  fhoukl  that  other,  (e.g.  the 
 motion  of  the  Lungs  or  Heart,  or  the  Circulation  of  the 
 blood  )  make  you  an  Artift  the  next  morning,  any  more 
 than  your  Neighbour,  if  that  were  all  >     You'l  grant,  I  fup- 
 pjfe,  that  a  Habit  is  fomewhat  diftindt  from  Motion,  but 
 it  is  the  Eff)-&  of  it  only,  and  one  of  the  Tkenontena  which 
 we  fay  that  matter  and  motion  are  fuiEcient  for.    To  which 
 
 I 
 
i>;  defence  of  the  Soul's  I/MHort.ilitj^  &C  5  1  x 
 
 I  anfwL^  Vo  you  Jj\  uut  a  Habit  doth  it  IHf  conduce 
 wn,orn  t>  Itar,  it  is  no  Habit  :  If  yea,  I 
 us  to  future  a&i  there  is  more  I  nn  matter  and  motion 
 :  and  the  Principles  are  more:  And  then  what 
 ,  vi  to  contradict  us,  who  rinding  fome  Prin- 
 cipks  in  Nature  which  conduce  to  motion  as  much  and  more 
 t  a  H  ibitt  do,  do  affert  fiich  Principles  ?  And  how  know 
 you  that  former  motion  proceedeth  not  from  fuch  Natures, 
 e*  Principles,  when  you  confefs  that  later  motions  do  fo  ? 
 if  you  fay  that  Habits  are  nothing  but  a  Curjus  motuum^  as 
 of  water  tlut  by  running  in  a  certain  Channell  is  inclined 
 to  run  that  w  .v  3gain  :  I  anfwer,  They  are  certainly  fome- 
 thing  that  remain  when  the  action  ceafethi  and  therefore 
 are  an  Inclination  ad  agendum^  as  well  as  a  curfus  atiimum  i 
 And  they  arc  fomething  that  are  active  Principles,  and  not 
 only  fo  many  Channels  which  the  Spirits  have  made  them- 
 Clvcs  in  the  brains  and  nerves  :  Qthcrwife  the  numberkis 
 variety  of  objects  would  fo  furrow  and  channel  the  brain  that 
 they  would  confumc  it,  (zsgutta  envoi  lafidern,  &c.) 
 
 6.  And  do  you  know  what  you  oblige  your  (elves  to, 
 when  you  undertake  to  folve-all  phenomena  by  matter  and 
 motion  only  }  and  how  have  you  fatisfied  the  ftudious  and 
 impartial  World  herein  \  I  hope  you  will  not  put  off  all 
 qutinons  that  are  put  to  you,  with  thefe  fame  two  gene- 
 ral words  only  )  when  we  ask  you,  what  cauieth  the  dtfeen- 
 fus  grd-jium,  do  not  tell  us ,  It  is  matter  and  motion  :  but 
 tell  us  the  differences  in  the  motion  or  matter  which  caufe 
 this  cffe&  as  different  from  others :  What  is  the  reafon  in 
 wot  ion  that  Fire  afandeth  >  what  is  the  reafon  that  the  mo- 
 tus  projector  uni  dorh  continue  ?  why  doth  the  Ant  take  one 
 courfe,  and  the  Bee  another,  and  the  Fly  another,  &c.  what 
 different  motions  3re  they  that  are  the  caufe?  what  motion 
 is  it  that  caufcth  the  Hen  to  fit  on  her  Eggs  in  failing  and 
 patience,  and  to  know  her  Chickens,  and  to  cheriflr  them 
 till  they  are  mature,  and  then  beat  them  away  ?  And  fo 
 almoft  of  all  other  Birds  and  Beafls  ?  What  is  the  difference 
 in  motion  that  caufeth  one  Creature  to  love  this  food,  and 
 another  that  j  that  one  eateth  Grafs,  and  another  Flefh  ? 
 that  every  feed  doth  bring  forth  only  its  proper  [pedes  ? 
 what  are  the  differences  in  motion,  which  caufe  the  diffe- 
 rence 
 
5i2  In  defence  of  the  Souls  Immortality^  &c. 
 
 rence  in  odour,  and  tafte  and  virtue,  and  fhape  of  leaves, 
 and  flowers,  and  fruits,  &c.  between  all  the  Plants  that  co- 
 ver the  Earth  ?  that  all  that  come  of  one  feed  have  an 
 agreement  in  leaf,  and  flower,  and  fruit,  and  odour,  and 
 tafte.  and  virtue,  e.g.  Germander,  Betony  Peony,  &c.  what 
 are  the  different  motions  that  cmfe  all  thefe  differences  > 
 even  in  the  very  feeds  themfelves  ?  To  tell  us  only  in  gene- 
 ral that  the  difference  is  all  made  by  motion,  is  to  put  an  end 
 to  learning,  and  ftudics,  and  to  give  one  ar.fwcr  to  ail  the 
 queftions  in  the  world,  and  one  defenption  of  all  beings  in 
 the  world  :  You  may  as  well  tell  us,  that  you  (aire  all  the 
 VhdnmeM)  to  tell  us,  that  all  things  are  Entities^  and  made 
 and  moved  by.  God..  It  is  a  fair  advancement  of  Know- 
 ledge indeed,  to  caft  away  and  deny  all  the  nobleft  parts  of 
 the  world,  and  to  tell  us,  that  all  the  reft  is  matter  of  va- 
 rious magnitude  and  figure,  vajioufly  moved  and  placed. 
 This  is  (hort  Philofophy.  And  the  particular  fpecifymg  dif- 
 ferences,  you  do  not,  you  cannot  tell  us,  according  to  your 
 Principles. 
 
 Gsijfendus,  §.  i.  A3,  c.  2.  denyeth  the  tranfmutation  of 
 Elements.  Others  of  the  Atomiits  tell  us,  that  every  Hour 
 changeth  the  Elements,  and  that  continual  motion  is  con- 
 tinually turning  one  into  another  :  And  that  Fire  e.  g.  is 
 but  that  part  of  matter  which  falleth  under  fuchorfuch  a 
 motion  :  And  that  the  fame  matter  which  is  Fire  this  mo- 
 ment while  it  moveth,  is  fomething  dCc  the  next  when  that 
 motion  ceaflth  :  And  that  whatever  matter  falleth  under 
 the  fame  motion,  be  it  Stone  or  Earth,  or  any  thing,  it  is 
 prefently  by  that  motion  turn'd  to  Fire,  as  Fire  may  be  ino 
 Stone  or  Earth.  But  that  which  we  expecl  from  them  -s, 
 to  tell  us,  what  motion  k  is  that  raaketh  the  d liferent  Ele- 
 ments? and  wThat  doth  constitute  them  ?  and  what  tranf- 
 muteth  them,  and  not  to  put  us  off  with  two  general  words, 
 when  they  boaft  of  folving  all  the  Tkgnywena. 
 
 We  expect  alfo  to  hear  from  them,  how  V-nfity  and  So- 
 lidity come  to  be  the  effects  of  motion  ?  And  how  the  Co- 
 hellonofthe  particles  of  Gold  or  Marble,  or  Glew,iscai  fed 
 by  the  meer  magnitude  and  figure  of  Matter,  or  by  the  mo- 
 rion of  it,  without  any  other  material  properties. 
 
 And  they  muftgive  us  a  better  account  than  they  have  yet 
 
 done, 
 
In  defence  of  the  Soul's  Immortality  &c.  5 i 3 
 
 done,  of  the  truecaufe  of  fenfe  in  matter  and  motion.  They 
 know  our  argument,  but  I  could  never  yet  undtrftand  how 
 they  sr.fwcr  It.  Wcfiythat  Kthri  dat  quod  non  habtt,  vel 
 ft  rwaliter  vtltminemtr.  (  All  the  objections  againfhhis  Mj- 
 xnnthey  may  rind  aniwtrui  f  btlides  others)  mCamfanella, 
 di  Jcnfu  reruvi.  )  Atoms,  as  matter^  hare  no  fenfe :  they  fmau 
 pot,  they  fee  not,  they  feel  wo  delight,  dec.  Formaliter  you 
 yvillnot  imagine  that  they  have  fenfe:  and  they  cannot  hi  vc 
 it  em incnttr,  being  not  above  it,  but  k* low  it ,  and  fhewjng 
 us  nothing  that  doth  tranieend  it,  or  is  like  it.  And  motion 
 is  no  fi  btkncej  but  a  mode  of  matter,  and  therefore  hath  it 
 felf  no  fenfe. 
 
 Object.  V&tb  no  Aimpanella,  Telefiuf,  &c.  argut,  that  all 
 things  have  fenfe  ? 
 
 ArSvo.  1.  Their  fanaticifms  are  no  part  of  our  Phyllcal 
 Creed.  2.  They  mean,  when  all  is  done,  but  this  much,  that 
 there  is  fome  Image  or  Participation  of  Life  in  Inanimates, 
 of  Senfe  in  Vegetatives,  of  Reafon  in  Senfitives,,  and  of  An- 
 gelical Intellection  in  Rationals.  3.  As  it  is  faid  in  the  Myfiic. 
 JEgyft.  &  Gbald.  Philof.  afenbed  to  Arijiotle,  [Btfi  quibiifdam 
 vidttut  quod  element a  habent  Animam,  iVa  eji  alien*  advfrt- 
 tinaqueeM.  Cumqvefintviva,  vita  ill  it  eft  accident  aria,  non 
 natural*  :  alioquin  forent  inalterabilia.  ~]  I.  12.  c.  11.  So  the 
 Stcicks  deiri'd  the  fire,  and  made  it  Intellectual  ■■,  but  it 
 was  not  as  it  is  matter,  but  as  they  fuppofed  it  animated 
 with  an  intellectual  form.  So  many  of  the  ancients  thought, 
 that  the  Angels  were  compounded  of  an  intelledualform  or 
 foul,  and  of  2.  fiery  or  ethereal  hdy.  But  it  is  only  the  body 
 that  we  are  now  enquiring  ofc  Have  atoms  fenfe  ?  doth  mat- 
 ter feelotfee  as  fuch  ? 
 
 Object.  We  fay  fu/t  that  aE  matter  or  atoms  have  fenfe, 
 Iv.t  only  fome  jayt  of  iX,  which  by  motion  ft  fubtilized. 
 
 Anfw.  Still  nihil  dat  quod  non  habex  \  you  grant  then  that 
 matter  as  fuch  hath  no  fenfe  at  all.  Elfe  the  argument  would 
 hold  ad  omnem.  And  it  it  have  none  as  matter,  motion  can 
 give  it  none  as  me er  motion  i  for  motion  hath  not  fenfe  to 
 give.  Let  motion  attenuate  the  matter,  and  fubtilize  it,  it  is 
 but  matter  ftill  •,  and  it  can  be  no  left  than  atoms.  Therefore 
 fhew  us  how  materia  fubt Hit,  or  atoms,  fhould  feel  or  fee,  bs- 
 oaufe  of  the  fubt ility  otfarvity,znd  by  its  magnitude  or  grofs- 
 
 Ttt  nefe 
 
5  j ^  In  JUfencc  ef  the  Souh  Immortality,  &c\ 
 
 nefs  lofc  that  fenfe,  Tell  us  how  and  why  the  change  of 
 meer  magnitude  and  figure  fhould  make  a  thing  feel  that 
 felt  not  before.  If  you  difference  not  matter  by  fome  natural 
 difference  of  forms,  ox  properties  md  virtues,  you  will  never 
 (peak  fenfe  in  proving  fenfe  lobe  in  matter,  by  meer  ato- 
 mizing it,  or  moving  it.  The  alkohol  of  Marble  fetleth  no 
 more  than  the  folid  flone  •,  nor  the  air  than  the  earth,  for 
 any  proof  that  we  have  of  it.  The  boys  that  whip  their  tops, 
 and  the  women  that  turn  their  wheels  fofwiftly,  "that  the 
 u^r^uatfto  yet  put  no  feeling  into  either, 
 
 event  aninia:  &  cui-  though  the  motion  be  fwifter  than  that  of  the  heart,  or 
 cunqve  horum  adeil  lungs,  or  blood.  What  the  learned  Dx.Ward  hath  Cud  cf 
 viime^ocvJWMtktti  th's  againft  Mr.  Hobs>  I  refer  you  tope^fe,  and  excufe  me 
 'nmrkK^aTw  for  tranfcribing  lU  Scallger^  Sennertus^nd  many  others, 
 corpora.  Tfat'm.  Tn-  nave  heretofore  challenged  thefe  Philofophers,  to  (hew  the 
 wad.  4.  i.  7.  c,  2.  world  how  atoms  by  motion,  or  elements  by  mixture,  can 
 p.  457*  get  that  fenfe  which  neithei  matter,  motion  nor  mixture  havev 
 
 but  we  can  meet  with  no  account  of  it  yet  worth  the  read- 
 ing :  not  by  Cartefius,  not  by  Regius  or  Berigardus,  not  by 
 Gajfendttf,  nor  any  other  that  we  can  get  and  read.  How  un- 
 fatisfa&ory  is  it  to  tell  us  that  facultasfentiendi  &  movendi, 
 qu£  anima  fenfitiva  vulgo  dicitur,  ejl  partium  animate  in 
 fliritut,  nervos  &  aliafenforia,&c.  talis  attemper at k  &  con- 
 formatio,  qua  animal  ab  obje&is  variis  motibus  afficipoteft;  as 
 Regius,  I.  4.  c.  $.p.  267.  This  is  an  eafie  folving  of  the  Phe- 
 nomena indeed.  But  quails  eft  ill  a  contemner  at  io  ?  &  quomodo 
 pteft  contemner antia  infenfibilium,  fenfibile  conjiituere  ?  Nonne 
 dat  ifta  contemner  at  io  quodnon  habet  } 
 
 Perhaps  you  will  fay  with  him  in  Cicer.  de  Nat.  Veor. 
 that  by  this  argument  Godmuft  be  a  f  idler,  becavfe  he  makgtb 
 men  that  are  fitch.  Anfw.  By  this  argument  no  tidier,  nor 
 any  other  man,  hath  more  wifdom  than  GoA>  or  can  da 
 that  which  God  cannot  do  :  but  becaufe  God  is  above  him  in 
 his  skill,  doth  it  follow  that  the  names  which  fignihe  hu- 
 mane imperfection  mult  be  put  on  God  ?  Can  God  enable  a 
 man  to  that  which  he  is  not  able  to  do  himfelf,  and  can  he 
 give  that  which  he  hath  not  to  give  > 
 
 Object  None  of  the  parts  ofaclock^can  tell  the  hour  of  the 
 day,  and  yet  allfet  together  can  ;  and  none  of  the  letters  of  a 
 borate  Philofyhy ,  andyet  the  whole  may  be  alearued  fyftem  : 
 
 and 
 
In  defence  efthc  Soul's  Immortality^  &c.  5 1  5 
 
 and  no  atoms  in  a  Lute  can  make  melody ,  as  the  rvhcl:  can  do. 
 
 Anfrv.  This  is  but  to  play  with  words.  In  all  thefcili- 
 fanccs  the  whole  hath  nothing  of  a  higher  kind  nurture 
 than  the  (cveral  parts,  but  only  a  competition  by  the  con- 
 tribution of  each  part,  Theclock  telleth  you  nothing  but 
 per  modumfigni  i  and  that  fignum  is  only  in  the  found,  or  or- 
 der demotion.  And  found  and  motion  belongeth  to  the  whole, 
 by  vertue  or  contribution  of  the  parts,  and  is  not  another 
 thing  above  them.  And  that  the  motion  is  fo  ordered,  and 
 that  man  can  by  it  colled  the  time  of  the  day,  is  from  the 
 power  of  our  underftandmgs,  and  not  from  the  matter  of 
 the  engine  at  all.  So  the  book  is  no  other  wife  Philofophy  at 
 all,but  fer  modum  figni:  which  fignum  is  related  to  mans  under - 
 jiandinghoth  as  the  caufe  and  or  deter,  and  as  the  receiver  and 
 apprekender.  So  that  the  letters  do  nothing  at  all,  but  paf- 
 iively  fcrve  the  mind  of  man.  And  fo  it  is  in  the  other  in- 
 ftancc :  the  firings  do  but  move  the  air,  and  caufe  the  found 
 which  is  in  the  ear  :  that  this  is  melody,  is  cauCed  only  by  the 
 mind  of  man,  who  firft  frameth,  and  then  orderly  movetb 
 them,  and  then  fuo  modo  receiveth  the  found;  and  maketh 
 melody  by  the  aptitude  of  his  appreheniioh.  If  you  had 
 proved  that  Clock,  or  Book,  or  Lute  do  make  thcmfelves, 
 and  order  and  ufe  thcmfelves,  and  know  the  time,  or  un- 
 derhand or  delight  in  themfelves,  you  had  done  fomething. 
 But  by  the  deceitful  names  of  Thilofophy  and  Melody,  to  con- 
 found the  bare  natural  (bund  and  fign,  with  that  ordering 
 and  that  reception,  which  is  the  pnviledge  of  a  mind,  is  unfit 
 for  a  Philofopher. 
 
 Moreover  I  exped  from  Matter  and  MgUoh9  an  account  v^«  Prifclan.  In 
 of  met  ions  ereat  concomitants,  that  is,  of  Light  and  Heat.  Theophra*.  Pro-vng 
 "fl,  ^         -  111.      rr  n.      c      ^         that  Uebt  ps  neither  a 
 
 Miftake  me  not,  I  am  not  undervaluing  the  metis  of  motion  ,  Bdij  £r  a  6>,4f[i\th 
 
 I  take  it  for  a  molt  noble  and  obfervable  caufe  of  moil  that  c.  19.    B»t  1  find  no 
 
 is  done  or  £xiftent  in  the  corporeal  world  :    but  muft  it  fatisfaft'nn  y*btn   te 
 
 therefore    be  the  folitary  caufe  ?     I    have  long    obferved  ^thtettU  wvhat 
 
 11   it '    %tfOY    will  1 
 amongit  wranglers,  and  erroneous  zealots  in  Divinity,  that  rHyrCY\yt  \0  Ficinus, 
 
 veha  (with  other  Fla- 
 lenibi)  fat tbi  [Ccelefte  corpus  primum  luminis  fufccpcaculum  jncorporea  vita  &  inwlligemia 
 
 refci  a  qua  &  Lumen  habcac ;  caeterifque  cradac- Si  Lumen  cflc  dicamus,  Radios  vifualcs 
 
 <aelcftium  oculorum  in  fe  vivencium,  pcrquccjufmodi  radios  cunfta  videntiunn  agcmiumq-uC 
 vidcrxio-  non  crrabimus.  ] 
 
 Ttt  2  moft 
 
5 1  £  in  defence  of  tht  Sauls  Immortality ,  &c. 
 
 •  -  m  of  their  error  and  mifdoing  lieth  in  fetting  the  necef- 
 fary  co-ordinate  caufesor  parts  of  things  ^as  inconfiftent  in 
 oppofition  to  one  another.     It  would  make  one  afhamed  to 
 neplead,  that  Scripture  mull  be  proved  by  it  fejfs  and 
 another,  that  it  mutt  be  proved  by  reafon  \  and  another,  that 
 m)ift  be  by  miracles  i  and  another,  by  the  Churchy  and 
 another  ,by  general  Hiftory  and  Tradition,8cc.  As  if  every  one 
 of  thefe  were  not  necefTary  concurrent  parts  in  the  proof. 
 Such  work  have  we  among  poor  deluded  women  and  ig- 
 norant men,  while  the  Komamfis  fay,  that  they  are  the  true 
 Church  ',  and  the  Greeks  fay,  it  is  they  \  and  the  Lutherans 
 fay,  it.  is  they  i  and  the  Anabaptifts  fay,  it  is  they:  as  if  my 
 neighbours  and  I  (hould  contend,  which  ofourhoufcs  it  is 
 that  is  the  Town,    And  fo  do  thefe  Philoicpheis  about  the 
 Principles  and  Elements.     The  Intetie&ual  nature,  which  is 
 the  Image  of  God,  hath  notoriouily  three  faculties,  Under- 
 ftandiH&Will  and  Executive  Tower;  and  men  think  that  thty 
 cannot  underltand  the  one,  without  denying  the  other  two  : 
 and   the  fiery  nature    which    confxituteth   the   Sun    and 
 other  Luminaries,  fand  is  the  image  of  the  vital  nature  ) 
 hath  th,ree  notorious  powers  or  properties,  Light,  Heat  and 
 Motion  ;  and  they  cannot  underftand  Motion,  Without  mak- 
 "Leg.  LcGrand.Dif-  ing  nothing  of  Light  and  Heat,  or  greatly  obfeuring  and 
 
 aT'GaffencT 'fc^dc  abufing  them«  C^[  0Ut  int0  011e>  and  fet  t0§eth<^  b^t  what 
 comrmini^rcruro  vi!  Tatricius  hath  faid  of  Light,  and  what  Jelefius  hath  faid  of 
 venJi  rawne  ad  Heat,  (  and  Campanella  after  him  )  and  what  Gajprndus  and 
 Campanel.  &  de  no-  Cartefw  have  faid  of  Motion,  and  cut  off  all  their  fuper- 
 m^}s^-^J^e  fluids,  and  you  will  rvave  a  better  entrance  into  found  Phi- 
 lubethbJtoms  oAndt-  l°f°phy5  than  any  one  book  that  I  know  doth  afford  you  *. 
 vifiblepAYtitlesfor  the  I  confefs,  that  aswifdom  inuft  lead  the^il;,  and  determine 
 frft  real  pajfive  mat- 
 ter, anttcedent  to  the  diflinHion  of  Elements :  but  Fire  (  called  alfo  Spiritus  £Lthercus  &  Na- 
 tura  )  to  be  of  a  higher  elevation,  the  Attive  informer,  difpofer  and  moderator  of  aU  matter  :  **d 
 animated  Fire,  (that  U,  the  Sun  and  its  emanations)  to  be  the  life  and  Ruler  of  the  material  world  : 
 *And  that  thus  was  the  fenfe  of  almojl  all  the  old  Philofophers  :  And  that  by  their  numerous  names  of 
 God,  they  meant  the  fame  thing,  as  divcrfly  operating  ;  that  is,  the  Sun,  Fire  or  /Echcr,  (  which 
 they  too\  to  be  animated  intellectuals)  as  considered  in  its  various  ref peels  t§  mortals, 
 
 lit  docet  H?r««,  Mens  generalishabct  pro  corpore  fgnem,  Scquafilgne  ftipacur  8t  circum 
 vcftitur  vcvt  l£\?ltP0i  %x*J  *®lJiA  to  tv?;  feraper  enim  &necctfarie  Ignis /Ethereus  &  Mens 
 UniveifaJis  fibi  inviccm  coxites  aflident ;  aroboquc  ita  arHnes  nihil  conftituunt  aliud  quam 
 fpiritum  Igncum,  ^thereurrij  lucidum,  coeleftcm,  &  dirinum,  tcrwbrofam  banc  &  informem 
 itpmanis  materiei  abyflum  complentcm,  illuftramem  &  animanccm.  idem  ad  Campanel.  pa%.  to. 
 Vide:  t[ike  ex  Mercnr,  Tinrnd.  citat.  p*£.  7  fl  '   its 
 
In  di fence  of'tU  Sokfs  Immortality.^  &c.  5 1 7 
 
 its  a#$  quo. id  (}:ctfwationem,  and  the-  rrill  muft  fct  a  work  frntbtrnvel  Pbitofo- 
 
 ,:m  mteUeQ,  and  determine  its  ads  quoad  exerc  it  ium  >  and  p^  Mwfiff,  Ei  fpc- 
 
 thc  tftfm?  pflwer  doth  partly  work  ad  intra  in  the  operations  c"llS  uft°riii  certum 
 
 fL     i      1     r  1      1 r   ,  jlt'.l  r*u      elt>     calt  rem  a  lose 
 
 of  both  thelc,    and  rfrffxfrais  excited  by  the  imjenum  of  the  crcari  inteofiiTuwiiii 
 
 Willi  ft)  that  theft  three  faculties  (  as  Schiller,  Allied,  and  non  acceleration* 
 many  others  truly  number  them)  are  marvelloufly  conjunct  motus,  fed  coalicioac 
 and  co  operative:  Even  Co  it  is  in  the  Motion,  Light  and  ra<il01ilm- 
 Heat  of  the  adive  element,  or  fiery  or  sthcreal  nature.  I 
 know  motion  contributed  to  light  and  heat;  kit  it's  as  Lumen  fpeeiea  eft  in- 
 true  that  light  and  heat  have  their  proper,  coequal  and  co-  rerorrmesfpetieifen- 
 ordinate  properties  and  tffe&s,  and  that  heat  contributeth  EWei  pr* cmetii  i»- 
 as  much  to  motion  i\  lcait,  as  motion  doth  to  heat :  indeed  tcllc^ual«B  ^tcjm 
 in  one  eiience  they  arc.  three  coequal  virtues  or  faculties,  the  intcucftL1  cfl.  p^ 
 Vts  Moth' a,  Mum  math  a  &  Calefatliva.  And  fo  vain  is  their  caufam  ;  in  coelo  pci 
 labour,  who  only  from  matter  and  motion  give  us»an  account  forma  plcniittdinem; 
 of  light  and  heat,  that  I  find  no  need  nor  willmgnefs  to  be  at  J|  ignc  pe"  PIcnku- 
 the  labour  of  confuting  them.  Call  but  for  their  proofs,  and  nis-  hh£  deumur 
 you  have  confuted  them  all  at  once.  in  portioncs.     Ticiit, 
 
 And  if  no  better  a  folution  be  given  us  of  the  nature  of  »* TbeqbrMJl.de Amm. 
 Light  and  Heat,  what  (hall  we  expeft  from  them  about  In-  c*  *4, 
 telledion  and  Volition  ?  do  rff  cw*  underjiand  or  n?///  ?  or  doth 
 7wof/0tf  underfland  or  »*#//  ?  If  not,  (  as  fure  they  do  not  as 
 fuch  )  then  tell  us  how  that  which  hatb  no  participation  of 
 Ufiderjtanding  or  will  (hould  conftitute  an  agent  that  doth 
 undi-rji and  and  voilU  Set  to  this  work  as  Philoflphers,  and 
 make  it  intelligible  to  us  if  you  are  in  good  earneit. 
 
 7.  But  to  proceed  a  little  further  with  you,  I  take  it  for 
 granted ,  that  you  confefs  that  an  intellectual  incorporeal 
 being  there  U,  while  you  confefs  a  God :  and  that  this  fort  of 
 being  is  more  excellent  than  that  which  is  corporeal,  fen- 
 fible  and  grols.  I  would  next  ask  you,  Do  you  take  it  for 
 fofpile  or  impffile  that  God  (hould  make  any  fecondary  • 
 Beings,  which  are  incorporeal  and  intelleflualzlCo}  If  you 
 fay,  If  *f  impofphl^  give  us  your  proof,  if  pojpble,  \  next  ask 
 you  whether  it  be  not  rnofi  probable  alfb  ?  You  acknowledge 
 what  a  fpot  or  pundlum  in  the  world  this  earthly  Globe 
 is :  you  fee  here  that  man,  whofe  flelli  mutt  rot  and  turn  to 
 duft,  hath  the  power  of  Intellc&ion  and  Volition:  you  look 
 up  to  the  more  vaft  and  glorious  Regions  and  Globes,  and 
 I  am  confident  you  think  not  that  only  this  fpot  of  earth  is 
 
 T  »tt  3  inhabited. 
 
5 1 8    •  In  defence  of  the  Souts  Immortality D  &t. 
 
 Non  ergo  levied  6e  inhabited.  And  flirety  you  think  that  the  glory  of  the  inha* 
 gravitas  «ufa=  primi  bitants,  is  like  to  be  anfwerable  to  the  glory  of  their  habi- 
 wi'&taS  tation3"  You  make  your  Atoms  to  be  invifible,  andfo  you 
 rum;  fed  tamcn  uc  do  the  Air  and  Winds  \  when  yet  our  earth  and  dirt  is  vi- 
 ctiamhoGiiecur,  quo-  i\bk.  Therefore  you  take  not  craffitude,  nor  vifibility  or 
 modoraciocinaiijopi-  fenfibijky,  to  have  the  preeminence  in  excellency.  Judge 
 vka'is  & *  1ST  »-  thcn  your  fdves  whether  it  be  not  likely  that  God  hath 
 per*  efle  poflunt ;  fi  innumerable  more  noble  and  excellent  creatures,  than  wc 
 rcn  fur;:  gravitatis  &  filly  men  are  ?  And  will  you  reduce  all  their  unknown  pe r- 
 ievitatis  opera,  neque  f€fti9m  0r  their  known  intelligence  to  matter  and  motkn 
 elememorum  Tunc  :  i  > 
 h  non  clc  mentor  urn,        J'  .  ,  r  .  ,     r  .  .  „ 
 
 reque  certe  corpo-  Moreover,  when  you  obierve  the  wonderful  variety  of 
 rum.  i(tm&u  de  things  in  which  God  is  pleafed  to  take  his  delight,  what 
 sAn.c.  2.  p.  484.  ground  have  we  to  imagine  that  he  hath  no  greater  variety 
 of  fubftan<&s,  but  corporeal  only  ?  nor  no  other  way  of 
 caufation  but  by  motion  ?  when  no  man  can  deny,  but  he 
 could  otherwiie  caufe  the  variety  which  we  fee,  and  fix 
 in  the  creatures  ab  origine  their  differing  natures,  properties 
 and  vertues  ^  what  reafon  then  have  you  to  fay  that  he  did 
 not  do  fo  ? 
 
 And  can  you  believe  that  the  goodnefs  of  that  God,  who 
 hath  made  this  wonderful  frame  which  we  fee,  would  not 
 appear  in  making  fbme  creatures  liker  and  nearer  to  him- 
 felf,  than  matter  and  motion  is  > 
 
 But  to  talk  no  more  of  probabilities  to  you,  we  have  cer- 
 tain proof  that  man  is  an  intellectual  free  agent ,  whofe  foul 
 you  can  never  prove  to  be  corporeal,  and  whofe  power  of 
 intellection  and  volition  is  diltind  from  corporal  motion. 
 And  we  have  proof  that  there  are  fuperiour  Intelligences 
 more  noble  than  we,  by  the  operations  which  they  have  ex- 
 ercifed  upon  things  below. 
 
 And  what  mould  move  you  (  who  feem*not  to  be  over- 
 much Divine,  and  who  feem  to  obierve  the  order  and 
 harmony  of  the  creatures )  to  imagine,  that  God  doth  him- 
 felf  alone,  without  any  inftrument  orfecond  caufe,wor e  all  the 
 corporeal  matter  of  the  world  ?  If  you  are  ferious  in  be- 
 lieving that  God  himfelf  doth  move  and  govern  all,  why  do 
 you  queftion,  whether  he  make  ufc  of  any  nobler  natures 
 •next  him,  to  move  thiags  corporeal.  And  why  do  you 
 againft  your  own  inclinations,  make  every  acli'c  .1  to  bz  done 
 
 by 
 
In  defence  vfthe  Souths  Immcmtality^  &t\  s  j  f 
 
 by  God  alone  ?    I  doubt  riot  but  he  doth  all  :  but  you  fi  e 
 that  he  choofcth to  communicate  honoarandtteiicy  to  ! 
 
 rures.  He  ufcth  the  Sun  to  move  things  on  earth.  There- 
 foreifyou  believe  that  corporeal  beings  ftarjd  at  Co  infinite 
 a  diftance  from  his  perfe&ions,  you  may  eafily  judge  tliat 
 he  hath  fomemore  nobTe  ,  and  that  the  noblefl  arc  the  melt 
 potent  and  aftive,  and  rule  the  more  ignoble:  as  you  fee 
 the  nobler  bodks  (  as  the  Sun  )  to  have  power  upon 
 more^nobk.  Therefore  to  violate  the  harmony  of  God's 
 works,  and  to  deny  all  the  Heps  of  the  ladder  fave  the  low? 
 ell,  is  b   tai    mliappy  folving  of  Phenomena. 
 
 IS  k  what  you  grant  us :  you  confefs  God  to  have 
 
 Tcn\)\,  IVtfim  and  Will,  and  that  he  is  incorporeal,  and 
 movtth  a'!  :  and  you  confefs  that  man  hath  inhis'kind 
 ?cvrcr,V>idcrftanJing  and  JViU  ;  and  is  there  any  thihg  be- 
 low that's  liker  God  f  If  not,  do  you  not  allow  us  to  tak6 
 thefe  faculties  for  incorporeal?  and  that  thofe  are  Co  that  are 
 higher  than  we  ? 
 
 8.  And  yen  fecm  to  us  by  your  Philofophy  to  write  cf 
 
 Nature,  as  the  Atheift  writeth  of  God  >  inftcad  of  explaining 
 
 it,  you  deny  it.  .  What  is  Nature  but  thtfr'mcifium  wotus  & 
 
 quutkt&c*  And  you  deny  all  fucji  princifia,  and  fubftitutc  *  So  Lipftorpius  li 
 
 only  former  motion  :  Co  that  you  leave  no  other  nature  but  /;«  Spccim.   Philor. 
 
 what  a  Gone  received]  from  the  hand  that  caticth  it,  or  the  Carref'  Dentin  prihi 
 
 childrens  tops  from  the  fcourge  which  dnveth  them:  or  2ft  "T^  materi" 
 
 „i  r  ,  D     ,  TV.     .      am  "naul  cum  mot: 
 
 rather  every  turn  is  a  nature  to  the  next  turn  i  and  Co  the  &  quiete  creav.c— 
 
 natureef things  is  moitljr  out  ofthemfelvts-in  the  extrinilck  Und=  comrauniffima 
 mover.  naturae  lcx,&c.  vid. 
 
 ?*l*  57>?8.    So  that 
 
 Nawrewiffe  tfcCirtefians  is  to'Mng  at  nil,  but  God's  fir  ft  moving  act  MtffSLh 
 caufed  motion,  mth§  a  any  moving  created  principle :  and  *t  if  fpiriu  and  fire  bad  m 
 a  nature  or  principle  tbar  - 
 by  GjJ,  or  fincc  by  a  $-.oc 
 or  -vo.iitr  may  be  made  fire. 
 
 m*  ■    .  ,    ,,        ,        ?        ,    ;      ,    :      -— —  v  ^"^»^urcnaanomore  rnoviu? 
 
 «iuwre«-prmc.ple/6«^flr ;  to t«An ibit the* mater mu  either  intbt  erutim,  m,t  mvii 
 by  Gjrf,  or  fmce  by*  k™kf»»»f>»":  *btr  mne,,  fut  mm  mum,  by  vbich  tccidtnta!  rnmon  cU, 
 
 ofGravitatisn  by  the  tracl'ion  of  Atoms ;  and  his  confutation  of  all  the  extrinfick  caafes    vix    Ca  fa 
 ?!^^?^.t*rJLVi$.B^^n?*Ca  (*!?  P*rqual;MKmdiffjfam,  telper  fira  fympathicam, 
 
 lerans  (  And  as  ta„ 
 
 and  the  Impetus 
 
 V^.cxceptioncs  Jo.  Bap.  dii  Hamct.cnnrraCartcf.in  concjljar.  pig.148,  151,170,209,210. 
 
 And 
 
 prirnaieia,acr,t©rr*v:srvagner»ca  (  vci  perqualitatem  dirtulam,  vcl  per  v 
 vcl  trafticnem  ftlamentorum  )  vnws  cceli  pcllens,  detrufio  per  Iucem,  &  gene 
 fiymay  the  Cartefian  reafon  be  cnnfmedyTwhicb  Lipftorpius  fo  marmfittb  •  J 
 innans  U  tbe  reafon  which  be  afi^ictb,    pag.  80,  8 1 ,  &c. 
 
- 10  In  dt  fence  of  the  Souts  Immortality  %  &c. 
 
 And  fo  you  level  all  things  in  the  world  :  you  deny  all 
 fpecifick  forms,  or  natural  faculties  and  virtues.  The  Sun 
 and  a  clod  have  no  natural  difference,  but  only  magnitude^ 
 nudfigure^  and  rnotion  :  asiffo  noble  a  creature  had  no  diffe- 
 rencing peculiar  nature  of  its  own,  nor  any  natural  power 
 or  principle  of  its  own  motion,  and  fo  it  moved  but  as  a  Rone 
 is  moved. 
 
 Yea,  you  make  all  motion  to  be  violent,  and  deny  all  pro- 
 per natural  motion  at  all :  for  that  which  hath  no  active 
 principle  of  motion  in  its  nature,  hath  no  proper  natural 
 motion  as  diftinct  from  violent. 
 
 Hereby  alfo  you  deny  all  vital  powers-,  you  make  a  living 
 creatcre  and  a  dead  to  differ  but  in  the  manner  of  motion  •, 
 (which  whether  you  can  at  all  explain,  we  know  not)  why 
 may  not  the. arrow  which  I  fhoot,  or  the  watch  which  I 
 wind  up,  be  faid  to  live  as  well  as  you  >   it  hath  matter  and 
 motion  ^  and  (bme  inanimates  ( the  Air  and  Fire  )  perhaps 
 have  as  fubtil  matter  and  as  fpeedy  motion,  as  is  in  you.  Why 
 doth  not  the  wind  make  the  air  alive,  and  the  bellows  the 
 tire  ?    In  a  word,  you  deny  all  Intelligences,  all  Soul?,  all 
 Lives, all  Natures, all  a&ive  Qualities  and  Forms*,  allPoweis, 
 Faculties,  Inclinations,  Habits  and  Difpolitions,  that  are  any 
 principles  of  motion :  and  (o  all  the  natural  excellency  and 
 difference  of  any  creature  above  the  reft.     A  fhort  way  of 
 folving  the  Phenomena. 
 
 Laftly,  with  Nature  you  deny  the  being  of  Morality.  For 
 if  there  be  no  difference  of  Beings, but  in  quantity,  "figure, 
 motion  and  fire  >  and  all  motion  is  Locomotion,  which 
 moveth  by  natural  neceditating  force,  than  a  man  moveth 
 as  a  fione,  becaufe  it  is  irrefiftibly  moved,  and  hath  no  power 
 to  forbear  any  adr  which  it  performeth,  or  to  do  it  otherwife 
 than  it  doth.  For  if  there  be  no  fewer,  habits  or  difpofiti ens , 
 antecedent  to  motion,  but  motion  it  felf  is  all,  then  there  is 
 one*  and  the  fame  account  to  be  given  of  all  adtjons,  good 
 and  bad,  1  did  it  becaufe  I  was  irrefiftibly  moved  to  it,  and 
 could  no  more  do  otherwife  than  my  pen  can  choofe  to 
 write.  There  is  then  no  virtue  or  vice,  no  place  for  Laws 
 and  moral  Government,  further  than  they  may  be  tacklings 
 in  the  engine  which  neceflitateth  :  whatfoever  is  done  amife, 
 is  as  much  imputable  to  God  the  firft  mover,  as  that  which 
 
 is 
 
In  defence  if  the  Souths  Immortality,  &c.  1 2 1 
 
 is  done  well.  If  you  fhoot  an  arrow  which  killcth  your 
 friend,  the  arrow  could  not  hinder  it  :  ifyou  make  or  fit 
 your  watch  amifs,  though OtlC motion  caufeth  another,  yet 
 the  errour  or'  all  is  refolved  into  the  defcd  of  the  hi  it  caufe. 
 They  that  killed  Henry  the  3.  and  Henry  the  4.  Kings  of 
 France,  may  fay,  that  as  the  knife  could  not  refift  the  mo- 
 tion of  their  hand,  fo  neither  could  they  the  motion  of  the 
 fupenour  caufe  that  moved  them,  and  fo  on  to  the  firft.  No 
 Traitors  or.  Rtb.ls  can  refift  the  power  which  acleth 
 them  therein,  any  more  than  the  duft  can  refift  the  wind 
 which  ftirreth  it  up.  And  fo  you  fee  what  cometh  of  all  the 
 Government  of  God  and  Man,  and  of  all  Laws  and  Judg- 
 ments, Juttice  and  Injuftice,  Right  and  Wrong.  And  how 
 little  caufe  you  have  to  be  angry  with  the  Thief  that  robbeth 
 you,  or  the  man  that  cudgelleth  you,  any  more  than  with 
 the  ftarf.  But  of  this  I  refer  you  to  the  forefaid  writing  of 
 Bifhop  Browhal  againft  Mr.  Hobs,  allowing  you  to  make  the 
 moft  you  can  of  his  Reply. 
 
 We  are  certain  by  the  operations  of  things,  that  there  is  a 
 difference  in  their  natural  powers  and  virtues,  and  not  only 
 in  their  quantity,  figure  and  motion.  God  hath  not  made 
 only  homogeneal  undirferenced  matter  :  there  are  plainly 
 now  exceeding  di  verfities  of  natural  excellencies,  virtues  and 
 qualities  in  the  things  we  fee.  And  he  that  will  fay  that  by 
 motion  only  God  made  this  difference  at  firft,  doth  but 
 prefumptuoufly  fpeak  without  book,  without  all  proof  to 
 make  rt  credible,  and  taketh  on  him  to  know  that  which 
 he  knowcth  that  he  knoweth  not.  Is  not  the  virtue  and 
 goodnefs  of  things  as  laudable,  as  their  quantity  and  motion  ? 
 Why  then  fhould  we  imagine  Co  vaft  a  difproportion  in  the 
 image  of  God  upon  his  works,  as  to  acknowledge  the 
 magnitude  and  wot  ion  incomprehenfible,  and  to  think  that 
 in  virtue  and  goodnefs  of  nature  they  are  all  alike,  and  none 
 is  more  noble  or  more  like  himfcJf  than  a  clod  of  earth  ?  We 
 fee  that  the  natures  of  all  things  are  fuited  to  their  feveral 
 ufts.  Opcrarifequiturejfe,  Things  ad  as  they  are.  There  is 
 fomewhat  in  the  nature  of  a  bird,  or  bcaft,  or  plant,  which  is 
 their  fitnefs  to  their  various  motions.  If  only  motion  made 
 that  fire  to  day,  which  yefterday  w?.s  but  a  ftone,  why  doth 
 not  the  ftrongeft  wind  (o  much  as  warm  us  ?  or  why  doth 
 
 U  u  u  it 
 
5  2  z    .  In  defence  of  the  Soul's  Immortality ,  &c. 
 
 it  fo  much  cool  us  ?  Why  doth  not  the  fnow  make  us  as 
 warm  as  a  fleece  of  wool  ?  the  wool  doth  move  no  more 
 than  the  fnow,  and  the  matter  of  it  sppeareth  to  be  no 
 more  fubtil.  Indeed  man  can  give  to  none  of  hti  works  a  na- 
 ture, a  life  or  virtue,  for  the  operation  which  he  dtfira h. 
 He  can  but  alter  the  magnitude,  and  figure,  and  motion  of 
 things,  and  compound  and  mix  them,  and  conjoyn  them  : 
 and  thtfe  Epicureans  fee  m  to  judge  of  the  works  of  God  by 
 mans.  But  he  who  is  Being,  Life  and  Intelligence,  doth  ac- 
 cordingly animate  his  noble  Engines,  and  give  them  na- 
 tures and  vertuesfax  their  operations  i  and  not  only  make  ufe 
 of  matter  and  weight  where  he  findeth  it,  as  our  Nicchankrks 
 thcmfclvcG  can  do.  Debating  all  the  noblcft  of  Gods  winks, 
 is  unbefeeming  a  true  Philofophcr,  who  mould  fcarch  out 
 the  virtues  and  goodmfs ,  as  well  as  the  gr  eat  nefs  of  them. 
 
 But  I  have  been  longer  in  anfwering  this  firft  Objection, 
 than  1  can  affjrd  to  be  about  the  reft,  unlets  I  would  make  a 
 Book  of  this,  which  I  call  but  theConcluiion.  I  will  adde 
 but  this  one  thing  more  >  That  in  cafe  it  were  granted  the 
 Epicureans,  that  the  foul  is  material,  it  will  be  no  difprovmg 
 of  its  immortality,  nor  invalidate  any  of  my  former  argu- 
 ments for  a  life  of  retribution  after  this.  To  which  purpofe 
 contider  thefe  things. 
 
 i.  That  where  matter  is  fimple  and  not  compounded,  it 
 hath  no  tendency  to  corruption.  Object.  Matter  is  divifible, 
 and  therefore  corruptible^  hew  fimple  foever.  Anftv.  It  is  fuch 
 as  may  be  divided,  if  God  pleate,  and  fo  the  (bul  is  fuch  as 
 God  can  deftroy.  But  we  fee  that  all  parts  of  matter  have 
 a  wonderful  tendency  to  unity,  and  have  a  tendency  to  a 
 motus  aggregative  i(  you  feparate  them.  Earth  inclined!  to 
 earth,  and  water  to  water,  and  air  to  air,  and  fire  to  fire. 
 2.  All  Philofophers  agree  to  what  I  fay,  who  hold  that 
 matter  is  eternal,  either  a  parte  ante,  or  apartep&fi.  For  if 
 matter  be  eternal,  the  foul's  materiality  may  confift  with  its 
 eternity.  3 .  Yea  all  without  exception  do  agree,  that  there 
 is  no  annihilation  o(  matter  when  there  is  a  diilolution.  There- 
 fore if  the  foul  be  a  fimple  uncompounded  being,  though 
 material,  it  will  remain  the  fame.  This  therefore  is  to  be  fet 
 down  as  granted  us,  by  all  the  Infidels  and  Atheifts  in  the 
 world,  that  wtfs  foul,  what  ever  it  is,  is  m  annihilated 
 
 when 
 
Iti  defence  rfthe  Soul's  IwrncrtAtity.  &l. .  j  43 
 
 -\:nd  of  fu'.ftance  material  or  imma- 
 
 knd  they  that  call  his  temperament  his  foul,  do  all 
 
 ackno1  that  there  is  in  the  compofition  (broe  one  pre  - 
 
 ',  more  a&ive  or  noble  than  the  reil  >   and 
 
 this  it  is  that  wc  enquire,  which  no  man 
 
 1  tome  Jcny  it  to  b:  imm.it crial.     But  this 
 
 will  be  farther  <  pened  under  the  reft  of  the  Objections.   The 
 
 many  words  in  anfvveTing  this  Objection,  I 
 
 in  the  words  of  a  late  learned  Conciliator,    Philo- 
 
 ttottic*  exflicatiwi  d'ntius  immoratifumus,  quod  res 
 
 te  dignifjimas  compleilatur.      Habct  id 
 
 qitoqui  quod  ad  £ternas  &  primitivas  rationcs  men- 
 
 teiHerignt-i  eamque  afluxh  &  periturie  rebus  adrecatam,  ad 
 
 refold  intelligent  u  percipiuntur  convert  at.     Ghw  quidem 
 
 vri  re  1  '  prepe  momentum  eft  :    Namobruimur  turba  Phi- 
 
 r,  qui  nimis  fidurtt  fenfibus,  &  nihil  prater  corpora 
 
 ■  ^V^f-  conteitdunt,    Atqueut  mibi  videtur,  nulla  permcio- 
 
 fur  fejfa  w  vitatH  humanam  pot  eft  invader  e,  nihil  quod  magu 
 
 oni  adi  trfttuf,    ]oh.  Bapt.  du  Hamel.  in  Confccnf  vete- 
 
 1  is  &  nova  Philof.  Pra?fat. 
 
 OBJECTION    II. 
 
 B 
 
 Y  Sen  ft,  Imagination,  Cogitation,  Kea fen,  you  cannot  prove 
 the  Sal  to  be  incorporeal,  becaufe  the  Bruits  partake  of 
 thefe  ,  wkofe  Souls  are  material  and  mortal. 
 
 Anftv.  1.  It  is  eafie  for  men,  that  ftt  them  felves  to  fay  all 
 they  can,  either  with  Mr.  Chamhre  to  extol  the  bruits  as 
 rational,  or  with  Gaffendus  to  talk  of  the  whifper;  and  con- 
 iultaions  of  the  Ants,  or  with  TCelefius  and  CaynpanelU  to 
 fiy  that  eveiy  thing  hath  ftnfe '■)  or  on  the  other  hand  with 
 Carte fius,  to  deny  all  to  a  bruit  which  bclongcth  not  to  an 
 engine.  But  our  convcrfe  with  them  doth  teach  all  men  to 
 judge  of  their  natures,  as  between  both  the  fc  extremes,  un- 
 lefs  by  ftudy  and  learning  they  learn  to  know  lefs  than  they 
 did  before,  and  do  but  fludy  to  corrupt  their  understand- 
 ings, and  obliterate  things  that  are  commonly  known.  I 
 doubt  not  but  the  Minerals  have  fomethi'ng  like  life,  and 
 
 U  u  u  2  the 
 
5  2jl  In  defence  of  the  Soul's  Immortality^  &c. 
 
 the  Vegetatives  have  fomething  like  to  fen fa  and  the  Scnfi- 
 tiveshave  fbrncthingV/J^  to  reafon:  but  it  doth  not  follow 
 that  therefore  it  is  the  fame.  But  this  is  Co  copiouily  writ- 
 ten of  by  very  many>  that  I  fuperftde  my  further  labour 
 about  it. 
 
 2.  If  it  were  fo,  that  the  apfrehenfions  of  a  bruit  might  be 
 called  Reafon  or  Inttlle&ion^  yet  the  difference  betwixt  it  and 
 humane  Intelle&ion  is  fo  great,  as  may  eaiily  prove  to  thofe 
 that  have  their  reafons  in  free  ufe,  that  they  are  feveral  (pe- 
 eks of  creatures,  made  for  feveral  ufes  and  ends.     And  none 
 of  the  twenty  Arguments  which  I  ufed,  are  at  all  debilitated 
 by  this.  If  a  bird  have  reafon  to  build  her  neft,  and  to  feed  her 
 young,  yet  fhe  hath  none  to  build  Cities  and  Caftles,  nor 
 to  ufc  Navigation,  nor  any  of  the  Arts :    much  lefs  to  fet 
 up  Government  by  Laws,  and  to  write  Syfterrre  of Philofo- 
 phy  and  other  Sciences  j  and  leaft  of  all  to  enquire  after  God, 
 the  cauleofatl  things,  or  to  hope  for  blefledneis  in  another 
 life,  or  to  efcape  a  future  mifery,  or  to  be  ruled  in  this  life  by 
 the  intereft  of  another.  Beafts  think  not  of  God,  nor  of  lov- 
 ing him,  feeking  him,  pleafing  him  or  enjoying  him,  or  of 
 being  judged  by  him.     I  know  the  per verfe  wrangler  will 
 ask  me,  How  I  know  this  ?  And  I  can  anfwer  him  no  bet- 
 ter than  thus ;  As  I  know  that  a  Stone  doth  not  fee  or  kc\^ 
 or  that  my  Paper  doth  not  talk  j  becaufe  they  wanifeft  no 
 fuch  thing :  And  thefe  are  all  operations  which  they  that 
 exercife,  are  apt  to  manifeft  ^  and  things  that  in  their  na- 
 ture are  unapt  to  be  long  hid.     CampaneEa,  who  hath  writ- 
 ten de  fenfu  rerunt,  to  prove  Bruits  Rational,  and  Plants 
 fenfible,  hath  yet  in  his   Atbeifwus  Triumph aM    written 
 more  for  the  excellency  of  humane  nature  and  the  Souls  im- 
 mortality \  than  any  Infidel  can  fbundly  anfwer. 
 
 3 .  And  how  prove  you,  that  the  Souls  of  Bruits  exift  not, 
 Set  Sir  W.  Rawlelgh  after  death  >  of  their  Individuation  we  (hall  fay  more  anon. 
 
 m%i'Z\U%\  Bu[,  therrVS  S  Part  °f  Aci/.r«bftancf  annihilated  as  you 
 
 thing  unknown ,  and  will  contcis :  Nor  any  part  of  it  abaied  below  the  fame  na- 
 prebably  quiddam  me-  ture  which  it  had  in  the  compofition  :  Only  the  conftitu- 
 dium  between  ?^«l*  ting  parts  are  feparated,  retaining  their  feveral  natures  (till. 
 
 7ouTl       mor' AU  mcn  that  confcrs  that  Bruits  are  ftnfiblc>  do  confefs  that 
 
 there  is  fome  one  predominant  part  in  their  compofition 
 which  is  the  principal  caufe  of  fenfe  ;  whether  it  be  the  fineft 
 
 Atomes, 
 
In  defence  ofthe  Sours  Immortality,  C  3  25 
 
 Aromes,  or  the  maUrUfubtilk  or  globuli  cxLjhs,  or  Elemen- 
 tary F*r#a  or  Ariftotles  qttinttjfence  analogous  to  the  ccelcltial 
 
 Surry  fubfhnce,  or  yet  m  inc<  [pul  :  whatever  it  i% 
 
 it  is  not  annihilated,  nor  the  nature  ot  the  fimple  eflence  de- 
 stroyed, 
 
 4  An  J  here  let  me  venture  to  tell  you  once  for  all,  that 
 I  never  found  caufcto  believe  that  any  mortal  man,  f  is  fo 
 well  acquainted  with  the  true  difference  between  aCorpore- 
 n/andan  Incorporeal  fablhiwc,  as  totcll  us  certainly  where-  \$*€i '''Jj^fif 
 in  it  doth  confilt  *,  and  to  lay  the  ftrefi  of  this  Controverts  Offer  In  t-hit \  point*, 
 upon  that  difTerence.  I  know  what  is  faid  of  Moles  &  whether  any  propel 
 extenjlo,  &  partes  extra  partes  ,  of  divifibility  and  impene-  matter  be  found  in  the 
 trability,  and  fo  on  the  contrary  fide.  But  how  much  of  {^jKkm'\  ^ktM" 
 this  is  fpoken  in  the  dark  ?  Are  you  certain  that  no  true  mat-  ,',  ?l  2"°p  "  *;'^ 
 ter  is  penetrable  ?  (If  you  fay,  that  which  is  fo,  we  call  not  infianctdin  manythot 
 Matter,  and  io  make  the  Controverfie  de  nomine  only  in-  mf  for  f0™*  materi- 
 telligible,  I  mult  pafs  it  by  J  And  are  you  fure  that  no  mat-  ah:*:  Eam  kmenti- 
 ter  is  indivifible  ?  And  that  no  fpiritua]  incorporeal  fubftance  baric  aTO^Mjicrobll 
 is  quantitative,  extended,  or  divisible  ?  It  now  gocth  for  urn,  Heraclicus Phy- 
 current  that  Light  is  a  Body  :  And  Patricias  that  fo  judgeth,  ficus,  cui  anjma  eft 
 doth  take  it  to  be  indivifible  in  longitudhie  radiorunt,  and  to  c;fo™*  pilaris  fcin- 
 be  penetrable-,  and  that  it  can  penetrate  other  bodies.  And  apuVpiinium^cui  eft 
 it's  hard  to  be  fure  that  Diaphanous  bodies  are  not  penetra-  coeli  par  :  Ec  Afri- 
 trated  by  Light.  I  know  Gajpndus  and  others  think  that  canus  a  pud  Cicero- 
 it  palTeth  but  through  the  pores  of  the  Glafs  or  Chryital :  ncm  ■  flui  dctrahlt 
 But  I  have  heard  of  no  Engyfcope  that  hath  perceived  pores  p^n^gnibis,  u* 
 in  Glafs.  In  Cloth  they  are  certainly  difcemable,  and  large,  fydcra  vocamu*  i 
 and  numerous,  when  yet  the  Light  doth  not  penetrate  it  qu*qi  *lobofae  & 
 as  it  doth  the  Glafs  :  Gaff.ndus  faith,  the  reafon  is,  becaufe  locund*  *i*ini»  ani- 
 the  pores  ofthe  Glafs  and  other  diaphanous  bodies,  are  all  ™£  7^0fZb% 
 one  way,  fo  that  the  Light  is  not  intercepted  by  their  irre-  conficium  ecleritate 
 gularity  :  And  he  givcth  us  a  proof  of  his  opinion,  becaufe  rnirabili :  &  Seneca, 
 that  if  you  fet  white  Papers  on  each  fide  the  Glafs,  there  will  £lui.  dcfcen(i^£  cam 
 be  umbels  on  one  fide,  and  light  reflected  on  the  other.   I  2t,  &  tluo^Je" 
 
 qui  alicubi  animaaa 
 vocat  dvyonJU  oyj\uA,  radians  &  fplendidum  vehiculum  :  Ec  Epi&etus  qui  aftra  vocac  nobis 
 piA*  6  fvyyitn  ww**,  arnica  &  cognata  Ele.ucnta  :  jpfeq;  euro  Peripateticis  Arifloreles, 
 qui  eam  quinta  eflentia  conlUrc  &  a.vcL*oyov  ia>  rriuifja  <rd(xaj{,  in  animabus  inefle  dicit. 
 Inter  noftrates  5 caliper  cjuoq^  vocai  animam  naturam  cceleftem,  &  quintara  eiTcntiam  a]  a 
 qu:dem  a  quatuor  Elementii  natura  prxditum3  fcd  non  fine  omni  materia.  Eadem  opinio 
 arridet  Roberto  dc  Hw&.bus*  eH. 
 
 11  u  u  3  have 
 
3'i6  I*  defence  of  the  Souls  Immortality  0  &c. 
 
 have  ofc  tried  ,  and  fee  indeed  abundance  of"  fuch  umbels  : 
 Lege  rations  Car.  gut  j  as  p]am]y  fee  that  t|iey  a|]  anfwer  the  Squiltsor  fanded 
 
 Excrr^^mrTpt  fauks  that  are  in  thc  Glafs  C  the  bigger  fort  of  which  are  all 
 rofiuicm   dia^hano-  as  is  the  fhadesj.    And  furely  all  the  reft  of  the  Glais 
 
 rum.  -    is  not  fens.  Or  nothing  !    And  if  the  pores  lie  all  one  way, 
 
 Dicic  Plato  univcr-  i>ovv  cometh  ic  to  pais,  that  a  Glafs  of  water,  or  a  Bdl  of 
 tXm^^^M*1  is  equally  perfpicuous  W)  way.  Look  which 
 cro  orbis  terr*  ufqj  wav  vou  w^  lC  's  a^  a^c  :  Therefore  it  muft  be  every  way 
 adexuemasoras  cae-  equally  porous.  But  I  would  know  whether  we  have  any 
 li :  Non  ut  locum  atomes  fmaller  than  the  body  of  L;ght,  which  thus  penetra- 
 ifta  notcc rpo"cft1o,       h    h     Q1  fe  and  chryftal  >    j  tnink  they  all  make  it  the 
 
 rf.*w  wtfto,  qutm  mo^  &  bale  matter  :  And  yet  Gaffe  ndus  thinketn  that  they 
 Mens  &  Ratio  afie-  are  Bodies  ("and  fuch  as  have  their  hamuli  too  )  which  flow 
 quatur.  Nemcf.  de  from  the  Load-ften.  to  the  Iron  :  And  iffo,  then  thofe  Eo- 
 A4m.c2.pat>  487-  dies  muft  be  more  penetrating  than  Light :  For  they  will 
 pafs  through  a  brick  wall,  and  operate  by  their  actradtion 
 on  the  other  fide,  where  no  light  can  pafs.  And  whether  the 
 Air  be  penetrable  by  Light,  is  farce  well  cleared  or  under- 
 ftood.  Tiiey  that  think  there  is  no  Vacuum  I  think  f  with 
 Cffendw )  can  never  prove  that  there  can  be  any  motion, 
 unlefs  the  Air  or  fome  bodies' are  penetrable.  Let  them  talk 
 of  a  Circulation  wih  Carteftus  as  long  as  they  will,  fomc 
 body  muft  cedere  before  the  next  can  move :  And  no  one 
 can  give  way  till  the  motion  or  ceflion  begin  at  the  utmoft 
 part  of  the  coporeal  world.  -  My  under/landing  is  pair  doubt 
 that  there  muft  be  an  inane  or  a  penetration.  And  yet  on 
 •  the  other  fide,  I  am  fatisfied  that  Entity  is  the  nrft  excellen- 
 cy, and  that  fimetking  is  better  than  nothing.  And  therefore 
 •f  Rarity  be  only  by  the  multitude  and  greatnefs  of  inter- 
 fp:r(ed  Vacuities,  and  the  rarity  and  fubtjky  of  matter  be 
 but  the  fcantnefs  or  fmallnefs  of  its  quantity  in  that  fpace, 
 then  it  would  be  but  next  kin  to  annihilation,  and  the  rarcft 
 and  m  oft  Lbtile  matter  would  be  cottar  it  fortius  the  bafdt, 
 as  being  next  to  nothing.  For  inft  ance,  Sir  Kenelme  t>igby 
 telLth  Gaffendus  from  two  accurate  Computers,  that  Gold 
 in  the  fame  fpace  is  feven  thoufand  fix  hundred  times  hea- 
 vier than  Air  ;  Co  that  Air  is  in  the  fame  fpace  feven  thou- 
 fand (ix  hundred  times  neercr  to  nothing  than  Gold  is  ^  and 
 the  whole  Air  betwixt  us  and  thc  Heavens  hath  interfpaces 
 that  are  vacuous,  to  the  fame  proportion  of  7600  to. one: 
 
 And 
 
tn  defence  of  the  Soul s  Immortality^  &c. 
 
 And  then  wc  may  well  (ay  that  datur  mane !    Niy  qudre^ 
 
 whether  it  be  morepn  pr  to  lay,  that  all  between  us  and 
 Hearer]  is  a  Vacuum  or  not  }  when  it  is  to  be  denominated 
 from  the  Ipace  which  fo  far  exceedeth  all  the  reft  as  7600 
 to  one  >  A  id  then  if  the  *ffor'be  fumething  morefubtile, 
 it  mult  be  (Ullmore  neer  to  nothing,  and  eonfequeutly  bj 
 molt  vile  :  B.it  I  jm  fatiihed  that  dung  is  no:  Co  much  more 
 thau  Light  as  it  is  more  grofs.  And  that  thet  ter- 
 rcftrial  bodies  are  not  the  moll  noble,  nor  have  mod  of 
 Entity  or  Sjtbjtance,  becagfc  they  arc  more  grc/i  :  tThcre-  f  ihlWei»e  (hall  not 
 fore  though  Gajfendus  put  erf  Sir  K.Vigly  by  laying  only  b.we  '  Philofophiam 
 that  the  laid  diljproportion  #  no  inconvenience,  I  fee  not  how  ftacicam,  ad  jnd£c 
 thefe  inconveniences  will  bcanfwered.  I  amfitisfied,  that  ?f  EJP?nef*  *id  £*- 
 nothing,  xs  not  fogood  as  Entity,  and  yet  that  the  moft  fub-  f£™%  h  the  kdm 
 tile  and  mvilible  iubltances  arc  the  life  of  the  World,  and 
 ot  greatefi  excellency  311J  force.  But  what  will  hence  fol- 
 low about  penetrability  I  know  not  i  But  I  know  that  it's 
 little  about  theft  things  which  men  underftand  of  what  they 
 fay.  The  fiery  future  fecmcth  as  Patricius  faith  to  be  fbme 
 middle  thing  between  corf:ralzr\d  incorporeal.  And  I  much 
 c'oubt  whether  Materia  be  a  fumnwm  genu*  ■,  and  whether 
 the  lowtjt  degree  of  things  incorporeal,  and  the  bigbeji  degree 
 of  things  corporeal,  Cfuppofc  fire,  or  that  which  is  the  mu- 
 ter of  the  Sun  )  do  dirfcr  lb  much  more  than  Gtaduals,  as 
 that  mortals  can  fay,  that  one  of  them  is  fenetrable  and  indi- 
 vifille,  and  the  other  not.  There  have  been  feme  Philoso- 
 phers that  have  thought  that  fi*fibijity  was  as  fit  an  attri- 
 bute to  characterize  Matttr  or  Bodies  by,  as  any  other  j  But 
 then  they  meant  not  by  \_fenfitle  ]  that  winch  Man  can  per- 
 ceive by  fenfe  :  But  that  which  is  a  fit  objedt  for  fenfes  ot  the 
 fame  kinde  as  mans,  fuppofing  them  elevated  to  the  greateft 
 peife&ion  that  they  are  capable  ot  in  their  kinde.  And  fo 
 aire  and  atonies  being  of  the  fame  kinde  as  other  matter, 
 may  be  vifible  to  alight  of  the  fame  kinde  as  ours,  if  it  re- 
 ceived but  the  addition  of  tnirv  degrees.  And  for  ought 
 I  know,  this  is  as  wife  Philofophy  as  that  which  is  more 
 common.  I  am  fure  it  is  more  intelligible. 
 
 And  for  Vnifibility  they  have  Demonfhations  on  both 
 fides  that  a  Funfium  is  divifible,  and  that  it  *  not.  One  think- 
 eth,  that  if  three  be  fet  together,  it's  partible  at  leaft  for  God 
 
 to 
 
528 
 
 t  In  Ficinus  bis 
 Icttionsy  lib.  dc 
 nionib. 
 
 Col 
 
 da 
 
 In  defence  of  the  Souts  Immortality^  &c. 
 to  divide  juft  in  the  midfi  :  Another  with  Gaffendm  think- 
 cth,  that  it's  unlike  to  be  true,  that  every  part  (hould  be 
 as  much  or  more  than  the  whole,  and  a  point  as  much  as 
 all  the  Univerfe  :  And  that  if  a  point  may  be  divided  into 
 infinite  parts  it  is  injjnite  in  magnitude,  and  therefore  bigger 
 than  the  World  :  And  is  it  any  marvell,  if  Indivisibility  theu 
 be  an  unfit  property  to  know  a  Spirit  by,  when  they  are 
 not  agreed  about  it  as  to  Bodies  >  Certain  it  is,  that  there  is 
 a  true  Individuation  of  Souls ,  and  lo  a  numeral  divifion  of 
 them.  That  which  is  your  Soul,  is  not  your  Neighbours. 
 And  it  is  certain,  that  created  Spirits  are  not  infinite  as  to 
 extent.  And  what  Divifion  God  can  make  upon  them,  is 
 mor#  than  I  can  tell. 
 
 Scotus  thinketh,  that  the  fubjefl  of Phyficks  is  not  Corpus 
 naturale  but  fubftantia  naturalU  •,  and  fo  that  Angels  are 
 moved  motu  phyfico.  Scaliger  ,  Schibler,  &e.  fay,  that  An- 
 gels have  extenfion  and  figure ,  that  is,  extenfim  entitative 
 diftind  from  extenfion  quantitative,  vid.  Scalig.  Exercit.  359. 
 £.  4.  The  termini  effendi,  faith  Schibler^  being  no  other  than 
 are  fignified  per  inceptionem,  feu  dependentiam  ab  alio  &  de- 
 fit ionem  :  and  that  no  Creature  is  immenfe^  but  hath^?»ifdf 
 adeffendi  according  to  which  it  is  determinate  to  a  certain 
 fpace.  He  faith,  that  Angels  are  finite,  1.  Ejpntia,  2.  Nu- 
 were,  %.?oteftate,  4.  Quaiititate^h.  e.  none  fife  immenfos.  And 
 that  they  are  in  fpatio  intelligibili.  He  faith  alfo  Exerc.  307. 
 Vnumfrimum  t{i :  alia  dependent  igitur.  Ergo  fua.  natura 
 omnia  prater  unum  funt  corruptibilia.  Tametfi  funt  Entia  ab- 
 foluta  afubjecto  &  termino,  nonfunt  abfoluta  a  Caufa. 
 
 Damafcene  faith,  de  Orthod.  fid.  1.  2.  Ihat  God  only  if  a 
 Spirit  by  nature^  but  other  things  may  be  Spirits  by  indulgence 
 and  grace. 
 
 The  dodrine  otPfilw  t  is  too  grofs,  and  largely  delivered 
 by  himfelf. 
 
 Eugubir.w,  Niphw,  and  VerfiiW,  were  of  the  Tame  ruin  de, 
 that  Angels  were  Corporeal. 
 
 Augufiine  himfclf  faith,  that  Anima  refyetiuincorporei  "Dei 
 corporea  eft :  de  Spir.  8c  anim.  c.  8. 
 
 Ctfarius  in  Dialog,  j.p.  573.  B.<P.  faith,   'M^atoi  \Av  0/ 
 
 jtyyeKDi  **&  }iy.£$   ody.&  fi  Kcl^'  lav,*;,    as    cLitpof,  w  *vp       » 
 x<r<7TC73  «/  ettff.  cductTct  yap   vircipyjsffi  tenia    y.xt    -xvKi   i£v  7»f 
 
 wvi- 
 
In  defence  efthe  Sonts  Immortality^  &c.  529 
 
 Yixiiifdu  mctyjnvioi.    And  he  applycth  to  them  the  Apoftles 
 words,  T'  ere  are  Bodies  celefttal,  and  todies  terreftrial. 
 
 Aniobw  is  a  little  too  grois  Ik  rem,  and  almoit  all  the 
 Ancients,  dpccially  the  GrttJg,that  (peak  of  that  fubjcdt,take 
 Angels  tor  more  fubtile  purer  Bodi.s. 
 
 I  know  not  what  Athenagoras  mcancthto  caliche  Devil, 
 
 0  rnt  !aw  *]  t«  i*  «vt|  tUw  &tx*yz —  Materia  ejufqy  for- 
 
 m  Frincefs,  &  alii  ex  His  qui  circa  frimum  mundifun- 
 
 damentotnt  ersnt  feccarunt,  &c.  pag.  71.     And  hence  he  and 
 
 others  talk  of  their  tailing  in  love  with  Virgins,  &c. 
 
 And  when  Fauftus  Rhcgienfis  wrote  a  Book  to  prove  that 
 Angels  and  Souls  were  bit  a  purer  fubtile  fort  of  bodies  or 
 matter ,  CUudumus  blammertm  largely  and  learnedly  con- 
 futeth  him  ( who  pretended  that  all  the  Ancients  were  on  his 
 tide  ; :  Yet  doth  the  fame  Mamntertm  think,  that  though 
 Angels  quoad  fonnam  be  incorporeal,  they  had  Bodies  alfo 
 which  were  Fire,  or  of  the  nature  of  the  Starrs.  Which  Gf  • 
 farms  alfo  feemeth  to  mean,  when  he  faith  that  [_  Not  only 
 that  which  is  here  with  us  below  if  Fire  •,  but  alfo  thofe  higher 
 Towers  feem  to  be  Fire,  and  tyn  to  that  which  is  with  m,  as 
 our  Souls  are  Iqn  to  Angels. ~\  Dialog.  i.Q^)8,  59.  pag.  584. 
 And  Qu_.  60.  he  faith  [That  the  Shepherds  when  they  mil  boil 
 flejh  (m  the  Fields  where  they  have  no  Fire  J  do  ufe  to  fill  a. 
 glafs  Vtjfel  with  water,  and  hold  it  diretlly  off  0 fit e  to  the  Sun, 
 and  then  touch  dry ed  dung  with  it,  and  it  will  kindle  Fire.~\ 
 And  having  thus  proved  the  Sun  to  be  Fire,  he  fiith,  Dial. 
 2.Qj..  195.  that  Omnibus  creatii  levior  ejt  ignis  natur'a  : 
 ideoCpAngdi  etiam  banc  fortiti  funt  :  Qui  faCit  Angelos  fms 
 fyiritvs,  (?  Minijiros  fuos  ignis  flarnmam.  And  Qu.  1 07.  he 
 faith,  that  the  Starre  which  led  the  Magi  to  Chrijf,  was  an 
 Angel."]  It  would  be  tedious  to  cite  all  out  ofTertullian, 
 intius.  and  all  the  Ancients  that  was  written  to  affert 
 that  Angels  q^fcyWffim  were  corf  or  a  teauiora  •,  and  out  of 
 thofe  that  came  after  them,  and  confuted  them,  who  yet 
 wrote  that  they  were  the  Souls  of  fiery  bodies. 
 
 And  abundance  of  our  writers  ot  Phyticks,  Metaphyf 
 and  Logick,  do  tell   us,   that  Angels  have  Materia*,}*  weta- 
 fkyjtcam,  and  in  a  certain  (enfe  maybe  cal-led  corporeal. 
 the  fumm  of  all  is,  when  they  determine  the  queftior>  a1 
 their  locality,  extaifion?  or  quant  it y^thit  they  have  rht  . 
 
 X  x  x  their 
 
^2Q  In  defenee  of  the  Souls  Immortality^  6^c. 
 
 their  quantity  and  exttnfton  (  which  are  the  properties  of 
 bodties )  fuo  modo,  vel  modo  metapbyfico,  as  bodies  have  them 
 modojuo  phyfico  ■,  being  not  immenfe  or  infinite  no  more  than 
 bodies.  (  How  &r  the  name  of  Nature  belongeth  to  them, 
 fee  Tcrtunius  Licetus  de  nature,  priwo-msvente.  j  And 
 Schtbhr  with  others  ,  maketh  the  difference  of  extenfion 
 to  be  this,  that  Angels  can  contract  their  whole  fubfiance 
 into  one  fart  of  Jpace  ,  and  there' ore  have  net  partes  ex- 
 tra partes.  Whereupon  it  is  that  the  Schoolmen  have 
 qu<  how  many  Angels  may  lit  upon  ttiz  point  cf  a 
 
 Mi 
 
 For  my  parti  proofs,  that  as  my  undejfranding  is  fully 
 fatisried  by  the  operations  and  erfc&s  that  there  are  fifch  in- 
 vifible  potent  fubftances,  which  we  call  Angels  and  Sprits , 
 fo  it  is  utterly  unfatisfied  in  the  common  properties  of  Pe- 
 netrability and  Impenetrability,  Extenfion,   or  difcerpihility, 
 and  indifcerptibility  or  indivisibility  ,   as  the  Characters  to 
 know  them  by.     And  as  I  think  that  Materia  had  been  as 
 tit  a  name  as  another,  for  that  part  or  notion  of  Ipiritual  Tub- 
 dances  which  is  diftmguimed  from  their  form,<  if  Cuftom  had 
 fo  pleated  to  ufe  it  j  (61  think  that  fuch  Suhftanccs  as  we 
 call  Spirits  or  immaterial,  may  be  well  faid  to  be  compoun- 
 ded of  Met aphyfical  or  ftiritual  matter  and  form,  and  this  in 
 conilftency  with  fuch  iimplicity  as  belongeth  to  a  Creature. 
 And  I  remember  not  what  apt  word  we  have  inltead  of 
 matter  to  fupply  its  place  in  Latine,  which  taketh  not  in 
 the  notion  of  the  Form  :  For  the  word  Matter  fignirieth  no 
 real  Being,  but  only,  a  partial  inadequate  Conception  of  Real 
 Beings  quoad  hoc,  which  have  all  fomething  more  which  is 
 cflential  to  them.    There  is  no  fuch  thing  exiitent  as  iratter 
 without  form  or  peculiar  nature.    And  the  matter  and  form 
 ajre  fuch  partes  intelligibiles  as  can  neither  of  them  exift  alone. 
 Therefore  as  it  is  not  fit  to  make  too  eager  a  Controvertic 
 de  nomine  materia,  velmaterialis  5  fo  I  think  that  it  is  little 
 that  weknaw-.br  inyfi&jUnces  at  all,  but  what  their  acci- 
 dents and  effects  reveal.    Matter  we  know  by  the  quantity, 
 figure,  colour,  heat  or  cold,  denfrty  or  rarity,  hardnefs  or 
 foftnets,  levity  jor  wc  igrH .  &c    And  forms,  or  differencing  na- 
 tures we  know  by  t\  But  ..x  matter 
 or  form  is  known  t<                              y  it  felf,  and  is  the  §b- 
 
In  defence  of  the  Soul  J  Immortality^  &c.  5  5  1 
 
 ijmttffMaicz  I  cannot  dy  by^ny  oU- 
 ftrvu  tn:i!K' 
 
 Wi  have  n.c  to  go  further  yet  ?    I  Hull  then  ad- 
 
 >  fay,  That  asIfednQ  fitisfying  notion  to  diffe- 
 rence the  higheft  iiinplc  Being  called  Material,  from  the 
 Kb  weft  next  it  called  Immaterial  but  what  is  in  and  from 
 i  to  I  think  that  it  is  too  flippery  1  ground  tor  any 
 man  to  fattsric  himtllt  or  others  by,  to  fay  only  that  one  is 
 materia]  and  the  othei  immaterial.  Mutter  as  I  faid  being 
 but  a  p*rs  inuUigilibi  or  inadequate*  conception  of  a  thing, 
 is  not  to  be  a  Genus  in  any  predicament.  And  if  fubfiartce 
 txprefs  the  adequate  cdnceftion^  it  mult  comprehend  fomc- 
 thing  anfwcrableto  Matter,  with  that  dfferencing  nature 
 called  the  form.  And  what  name  befides  matter  to  give  to 
 that  part  of  the  cone  prion  o£a  fubftauce,  which  is  contra- 
 diitincr  hem  the  form,  Philofophers  are  yet  but  little  agreed 
 in  :  (bme  name  there  mult  be  when  we  fpeak  of  any  crea- 
 ted  fubfiaucci :  for  the  name  ot"  fubftance  mufi  not  confound 
 theie  diftind  Conceptions:  Therefore  materia  metaphyfica 
 vel  ftiritualn  is  the  term ,  that  hitherto  men  are  fain  to 
 ufe. 
 
 Moreover,  it  is  the  form  that  doth  difference  and  denomi- 
 nate. How  then  can  you  furficiently  difference  corporeal  and 
 incorporeal  from  the  material  Caufe,  by  calling  one  Phyfical 
 and  the  other  Hyferpbyficat ,  or  Metaphyseal*  Doth  any 
 mans  underftanding  perceive  the  true  potitive  difference  by 
 thefe  words  ?  Is  Matter  as  oppofed  to  Nihil  reale^  and  is 
 Ens  creatum^  ("or  as  it  exprelleth  our  half  conception  both 
 of  corporeal  and  incorporeal  fubfiances)  differenced  (o  difcern- 
 ably  or  toto  genere,  veitotaftecie  ,  without  a  form  to  makr 
 the  difference:  Doth  mole  immunu  &  mole  prdtdita  fp:ak  a 
 formal  difference  or  not?  If  not,  what  place  hath  it  inar- 
 Lore  Porphyrn  vel  GaJTendi?  And  if  it  do  not,  you  make  true 
 tqatter  of  fubjiances  ab  origine  differenced  in  fe  without  any 
 forms  to  difference  them  '•>  that  is  the  Pfyfical  and  the  Me- 
 tapkyfical  matter.  But  ifthofe  words  do  eXprefs  a  formal 
 difference,  you  mould  rinde  fome  other  to  expound  them 
 by  :  For  fure  mole  pr&dita,  exprtffcth  no  form  intelligibly  : 
 And  mole  immuni*  is  but  a  mcer  negation  of  quantity. 
 
 Differences  therefore  that  are  fetcht  from  matter  here  ("or 
 X  x  x  2  the 
 
5  j  z  In  cuftncc  of  the  Soul's  Immortality  ,  dv. 
 
 the  maX^ial  part  of  fubftancej  are  hardly  made  intelligible  : 
 And  we  have  (b  little  acquaintance  with  Spiritual  fubfhnces 
 m  their  naked  matUt  (forunlefs  you  will  take  **i*  which 
 is  better  than  fubiiance  )  I  know  not  how  elfe  to  call  it  ) 
 that  we  fp.ak  but  by  rote  when  we  talk  of  Indivisibility, 
 and  unextenfivenefs  5  and  impenetrability  as  the  noti 
 differences  \  becaufe  they  are  things  beyond  our  under- 
 itandings. 
 
 Is  there  a  difference  between  Iutelleftual  and  Spiritual  Be- 
 ings among  themfelves  or  not  ?  Doubtlefs  there  is,  as  the 
 cafe  of  Angels,  Devils,  and  the  Souls  of  men  declare  :  Is  this 
 difference  among  any  of  them  jpecifical  and  formal  ?  It  is 
 commonly  fo  concluded,  as  between  Angels  and  men.  Is 
 there  then  any  agreement  in  fubftance,  or  in  another  ejpntial 
 fart,  where  there  is  a  formal  difference  ?  I  know  none  that 
 notifie  the  other  effential  difference  of  the  fubftdnce  of  mens 
 Souls  and  Angels;,  but  they  commonly  confers  that  both  are 
 Spirits,  not  differenced  materially  otherwife  than  in  degrees 
 of  purity  and  dignity  ( which  how  far  it  belongeth  to  the 
 form  I  pretermit^).  But  there  can  be  no  jpecifical  difference 
 in  the  matter  confidercd  without  that  form  which  fpecirreth. 
 At  leaft  fome  agreement  there  is  i  and  of  Spirits  which  are 
 o£  different  forms  or  fpecies,  there  muft  be  fome  one  name  for 
 that  in  which  they  (till  agree.  If  you  fay  that  it  is  in  \_fub- 
 ftance~]  you  muit  then  take  fubiiance  as  we  do  matter  for 
 an  inadequate  conception,  or  only  the  pars  inteligibilii  of  a 
 being  as  without  the  form\  But  that  is  not  the  common 
 acception  of  it  i  nor  is  it  then  fit  for  the  place  affgned  it 
 in  or  dine  prdsdicamentali. 
 
 From  all  this  I  am  not  about  to  injure  any  mans  under- 
 Handing)  by  building  my  Conclufions  upon  any  queitionable 
 grounds  :  I  do  but  right  your  underftandings  fo  far,  as  to 
 remove  all  uncertain  foundations>  though  they  be  fuch  as 
 feem  to  be  mod  for  the  advantage  of  my  Caufe,  and  are  by 
 moft  made  the  gre^f  reafons  of  the  Souls  Immortality.  And 
 it  is  not  my  purpofe  to  deny,  that  as  Angels  are  compoun- 
 ded ex  genere  &  differentia,  fo  the )  generic al  nature  of  An- 
 gels greatly  dirfereth  from  the  nature  of  Corporeal  things :  As 
 God  can  make  multitudes  of  corporeal  Creatures,  formaly 
 oiftecifically  drrferenr,  of  the  matter  of  one  flmple  Element 
 
 only 
 
In  defence  of  the  Sonts  Immortality^  &c.  533 
 
 only  (as  Air,  or  Fire  J  rcrial  mixture,  1 
 
 cither  n    .  mentof  Souls,  cither  cxiftent  of  it 
 
 of  which  he  will  mike  Individuals,  yea  fcecies  four,  .illy  di- 
 
 only  in  the  jpecies  asd  individuals ,  as 
 
 hepleafe.     But  then  we  muft  fay,  that  as  fir  ,  and  air, 
 
 water,  do  d.fl  is  feveral  Elei  fo  the jpiritml 
 
 'Elent e n t  or  general  Nature  hath  a  formal  difference from  the 
 
 Corporeal  (called the  Material  .     Bat  hence  it  will  follow,  :>'  .  •  —  ° 
 
 I.  That  Angels  and  humane  Souls  have  a  double  torch  ( gs  Ia^x.i  qudim  Yc- 
 
 fome  ufe  to  call  it)   that  is,  Generical  as  Spirits,  which  is  d'.a-     /...jam    eft 
 
 prefuppofed  as  the  aptitude  or"  their  Metaphyseal  matter,  inter  tflcnthm  indi- 
 
 bv  which  they  differ  from  bodies;  and  Jbecifical  by  which  vld;am>  *%   cnc"- 
 
 iy  /v*    *    j      i         l  j   j'it''  .u  turn  vc;a  co:coia  di- 
 
 they  are  conihtuted  wnattuVyarc,  and  ditfer  among  them-  v  ^b]lerp#  in^ibaus 
 
 (elves:  (  unkis  you  deny  all  fuch  formal  difference  among  autcm  effentia  eft  iir- 
 them,  and  d:rtlrencc  them  only  by  individuation  and  acci-  divld.;.n  folam  :    led 
 dents  \  as  feveral  drops  or  bottles  of  water  taken  out  of  the  Rl[?litatcs    m«erii- 
 fame  Sea.)     2.  And  it  will  fcem  plain,  that  our  diftrencwg  ^J^£%i 
 cbafa&trs  or  froferties  between  Spirit*  and  Bodies,  muft  be  vifibiles. 
 fought  for  in  their  different  forms ,  which  muft  be  found  in 
 the  woi>/e  operations  which  flow  from  the /on;/;,  and  not  from 
 uncertain  Accidents.     Therefore  my  defign  in  air  this  is  but 
 to  intimate  to  you,  how  lubricous  and  uncertain-,  and  beyond 
 the  reach  of  mans  underftanding,  the  ordinary  characters 
 from  fucb  Accidents  are,  and  that  its  better  fetch  the  diffe- 
 rence from  the  Operations. 
 
 Saith  Georg.  Kit  [eke  I  Contempl.  Metap.  c.  6.  pag.  40,  & 
 43.  "Difficile  eft  rdis  mater ialil Uf  immrfis  fulftantiam  mma- 
 
 terialcnt  concipcre Er  licet  pro  eerto  non  confiet  an  Menti 
 
 Angelic*  omnis  fimfliciter  Miter ialit as  refugpet\  certumta- 
 men  eft  element  arem  no  tram  ab  ijlie  abeffe\  atq\  Divinam 
 Effmtiam  ab  mni  ej]e  materia  fecreiam  sterna  (jus  &  hn- 
 rnvtabili*    hahiludo  convincit,  nift   per  mater  ialit  at  em  forte 
 
 fubftantiam   wteVigas. 0".    15.  Dubinin  qv.idcm  nullum  eft 
 
 ptomateriatm  Mundum  rffentiarum  vaXtetate  Intelli gib  ilium 
 tque  admiral  ilent  &  auguftum  ejfe,  atq'->  Munmm  corporeum 
 *videmus ;  fed  in  quo  iUa  confulat  diverfttas,  bonii  indicio  eerto 
 non  percipitur.  Kimirmn  ft  ptter  te  &  lumbricum  atq; 
 fcarabdum  animal  aliud  nullum  vidtjfes  ,  audires  autem  efft 
 alia,  inmmera  genera,  diver  fit  ate  nati<r'£  &  forma  penitm 
 difcrepantia,  turn  vagas  quidem  confufafq;  de  diverfitate  vol- 
 
 X  x  x   2  vers 
 
534  In  d(fmce  tftbe  Souls  Immortality. ,  &c. 
 
 vere  cogit  at  tones  pojfes  ;  mn  pojfes  ant  em  iUa*  tot  befliaru-v  % 
 pifcium,  nptiltym.,  avium,  fpecies  ftto  vultu  &  color it  us  fig. 
 nare  :  lea  quid  fpintus  fit  immaterial*  ex  te  caper  e,  qui 
 Mentem  inmaterialem  babes,  quakmcunq\  mtitmmpotes,mn 
 potes  auiem  in  te  perjpicere  in  quo  precife  ilia  varietas  cqk- 
 
 To  come  neerer  to  the  application  of  what  is  did  to 
 tbe  prefent  Objection,  i.  The  Souls  of  Men  and  Bruics, 
 we  fee  do  not  differ  in  genere  enl'vs,  nor  in  genere  fuhftan* 
 tix,  nor  in  genere  prim'ipii  vital}*,  nor  in  genere  fint tent U  ; 
 
 2.  The  matter  o(  both,  whether  it  differ  as  Metaphyseal 
 and  Phylical,  or  how,  is  much  beyond  our  knowledge. 
 
 3.  The  great  diverfity  of  Operations,  doth  (hew  the  great 
 diverfity   of  their  Ferrers    and    forms ,  and    inclinations,. 
 
 4.  This  (hewcth  the  diverfity  of  their  ufes  and  ends  for 
 which  they  were  created.      5.  It  is  certain,  that  no  Cub- 
 ihntial  Principle  in  either  of  them  is  annihilated  at  death. 
 The  Souls  01  Bruits  have  the  fame  nature  after  death  as 
 they  had  before,   and  the    Souls  of  men  have   the  fame 
 nature  as  before.     They   are  not  transformed  into  other 
 things.     6.  Therefore  about  both  of  them,  there   is  no- 
 thing left  of  doubt  or  controverfie  ,  but  only     1.  About 
 the    perpetuated  Individuation  *    2.  The  future    Operations 
 (and  fo  the  habits),  viz.      1.  Whether  the  Souls  of  men 
 or  bruits,  or  both,  do  lofe  their  individuation,  and  tall  in- 
 to fome  Vnivtrfal  Element  of  their   kjnde  ?      2.  Whether 
 they  operate  after   death    as  now  ?    Tnere  is  nothing  tlfe 
 about  their  Immortality  that  common  Reafon  can  make 
 a  queftion  of.     And  for  the  Souls  of  Bruits,  whether  they 
 remain  Individuate,  or  return  to    a  common  Element  of 
 their  kinde,  is  a  thing  mkpown  to  us,  becaufe  unrcvealcd , 
 and  unrcvealed,  becaufe  it  is  of  no  ufe  and  concernment 
 to  us.     Our  own  cafe  concerneth  us  more,  and  therefore 
 is  more  made  known  to  us  by  God.     As  will  further  ap- 
 pear in  thauwhich  followeth. 
 
 OBJECT. 
 
in  deferti  i  of  the  Soufs  Immortality.  &c.  53  5 
 
 OBJECTION    III. 
 
 Hthnanf  fouls    <ir.  :  andfornis  are  but  the  qua- 
 
 lities er   modes  i  tbetefote  accidents  : 
 
 and  therefore  perijb  when fep  orated  from  thebodies. 
 Anfw.  The  world  of  learned  men  do  hnd  thcmfelvcs  too  Lcje   Plotinum    He 
 
 i  work,  and  trouble  others  with  con  trover  lies  about  Anim-    En.  4.  1.  5. 
 
 M  and  words,  and  efpccially  by  confounding  words  and  c"  39 1  •  Icct.  16, 
 
 -j  and  not  difcerning  when  a  controvcrfie  is  only  de 
 nomine^  atrtl  when  ltis^r  rr.  And  they  have  done  fo  abojt 
 firms  as  rriuch  as  any  thing.    The  word  form  is  ufi; ally  liable 
 
 iis*ambiguity  :  ]n  compounded  beings  *\t  is  fometime  taken 
 tor  the  aUivt  predominant fart  or  principle;  and  fometimes 
 for  the  finite  which  refulteth  from  the  enntemperation  of  all 
 the  parts.  Which  is  the  ritteft  to  be -called  the  form,  is  but 
 a  qutftion  de  nomine,  Gaffendus  himfclf  confefleth  this  am- 
 biguity o(  t.he  word,  and  having  pleaded  that  all  forms,  ex- 
 eept  man1 *s  inteVeHkal  foul,  arc  but  wo^y  or  qualities  of  bo- 
 die?,  and  accidents.  He  addeth,  £.  1.  /.  6.  c.  1.  Si  form*  nc- 
 mine  jpiritum  qnendam  6^qunfi  florem  materi*  intellexerif,  cu- 
 j'.'fmodifere  concipimus ammam  in  equo,  turn  forma  dicifoteft 
 
 >ntia,immo  &  corpus  tenuiffimwn^  quodcraffius  pervadat, 
 perficiat&  regat  —  At  fi  for  ma  nomine  intelligatir  diftofuio 
 ac  modm  quo  tarn  f/thftdntia  ilia  Jpirituofior  quam  craffijr  reli- 
 quafs  babet^  &  ad  quam  facultates  aQtonefque  naturalis  confe- 
 quuntur  tumpoffe  Qualitatem  anfri  ac  did.  Whether  the  • 
 loulsof&n/ifi  be  only  thefpirits,  or  the  flos  materia,  or  not, 
 it  is  granted  by  him,  and  by  almcft  all  men,  that  in  mixt 
 bodies  there  is  one  part  more  fubtil  than  the  reft,  which  is 
 the  molt  active,  powerful,  predominant  part,  and  which 
 doth  corps  pervadere,  peificere^regere.  He  thinketh  that 
 this  is  but  that  fubtil  matter  which  others  call  fire;  but 
 others  think  upon  the  reafens  before  given,  that  it  is  afupe- 
 riour  nature,  and  that  the  ffirits,  or  fiery  nature,  is  but  its 
 neareft  inftrument  :  Becaufe  no  fubtilty  will  make  atoms  • 
 fnfible  or  appetitive^  which  in  their  proper  nature  have  no 
 fuch  thing.  Br :  what  ever  becomes  of  the  eontroverfie,  whe- 
 ther the  animal  principle  in  bruits  be  material  or  immaterial, 
 
 it 
 
53^  1*  defence  of  the  Souls  Immortality  0  &c. 
 
 it  is  granted  us,  and  is  certain,  that  in  all  mixed  beings,  there 
 •  is  a  difference  of  theconihtutive  parts  :  as  the  fiery  nature 
 (fuchasthe  Sun  is  o()  is  active  m  companion  of  the  other 
 three  Elements,  which  to  it  axepajpveh  fo  the  vital  prin- 
 ciple in  bruits  is  aclive,  powerful  and  regent,  as  to  the  reit  of 
 the  compounding  parts.  And  it's  certain,  that  the  name  of  a 
 [_form~j  is  by  contenders  taken,  fometime  for  that  regent 
 active  principle  oxfulflance,  (  be  it  what  it  will )  and  fome- 
 time for  the  temperament  refulting  from  all  the  parts.  In 
 Engines  where  there  is  no  principle  or  part  which  is  notably 
 predominant,  the  name  of  the  [_form~\  is  given  to  the  ordered 
 conjunction  of  all  the  parts.  So  in  a  Watch,  ihcfpring,  though 
 the  beginning  of  motion,  is  not  fo  fitly  called  the  form  of 
 the  watch,  as  the  order  of  the  whole  frame.  But  in  living 
 things,  there  is  more  room  for  a  competition  between  the 
 regent  fart  and  the  temperament,  which  of  them  fhould  be 
 called  the  form.  Now  it  is  undeniable  with  all  men,  that  both 
 in  men  and  bruits,  that  regent  principle  is  a  fubjiance,  and 
 that  the  contemperf;tion  or  order  of  the  parts  is  but  their 
 mode,  and  maketh  no  other  kind  of  taing  than  Or  do  Civitatvs 
 velReipubliC£  is,  which  ceafeth  upon  the  dhTolution.  And 
 the  form  oflimple  beings,  corporeal  or  incorporeal,  elements 
 or  fpirits,  is  neither  another  fubjiance,  diitindt  from  the  Phy- 
 iical  and  Mctaphyiical  nutter,  nor  yet  an  accident  or  mode  : 
 but  that  peculiar  nature,  confining  in  certain  powers  or 
 virtues,  by  which,  as  efTential  to  it,  that  being  is  fpecifically 
 dirLrenctd  from  others :  which  fome  call  an  efTential  qua- 
 lity, and  fome  a  fubftantial  quality,  and  fome  a  fabiiatttial 
 form,  becaufe  it  is  the  perfection  and  efTential  nature  of  the 
 (ubfiance  injpecie,  and  net  another  fubftance  befidcs  it. 
 
 Thus  Burger  [die  ins  (  however  in  his  Phyficks  he  faith  as 
 others  )  in  his  Met  aphy  ticks,/,  i.  c.  25,  5^.  6, 7,  9. faith,  that 
 [Forma  f bit  ant  i^lis  eft  qu*  materum  cowplet  eamque  infer- 
 ,  atque  it.:co}:iiituit  fuMantiam  corf  or cam  :  Forma  acci- 
 drntidtf  eji  addit amentum  complet £  fub\tanti£  inhaerens,  &  cum 
 tuens.  Ens  concretum  atquc  u.num  fer  accidem. ,~]  And 
 be  addcth  that  £  Forma  p-.  hi  ant  talis  Honftrfs  eft  fuhtantia  : 
 {tdftuntia  enint fer fe-fidfijbit,  &c. —  Q^jdergo  erit  fubjianiiafo 
 
 Ht?   Nihil  aih.d  quam  phkantialU  modus.—  §£*ia 
 biti:r,quod  rescorLorahs  tales  res pint,  wetiam  ex  ttrtede- 
 
 bctur 
 
In  defence  of  the  Souts  Tmmort.tUty  &c.  537 
 
 letur  qwdfint  :  g^n  <Jf  n  n  fottjt  COMCipt  ab'q'e  tali  aUt  tji 
 cJJ\  &  talc  tjje  ejr  ijfto  tfft    ctmfL  ment-w.  ]     And   yet  t/  c 
 
 Lmc man  faith,  ad. I.  i.e.  17.  $  i^.p  304.  Ktfr  inimm 
 yyttativtf  t  fl  'fvhasvnitas.  qt-ident  JJ  ccr\>$'  i  x  <l  men  h 
 ComeCtc^ftdmediaht  fpi  .r  Yituh  &  duimali:  ILuque  facul- 
 tsifcsearvm  atdntarvsv  m*  effe  tewptr  at  ignis  prunarunt  qnuli- 
 T.<t  m  fe  t  ip  iw/i  I  itrntiaw  j?h»!uYu»!^  qi  utenk-s  f^trit^um  ope 
 eL*»  i.mn  c.rp  ridligantin 
 
 If  t lien  you  CjKc  the  Wv-ri  [  form  ]  for  the  ord.rot  the 
 par:s,  1 1.  y  thai  man'  fuWisno  hhform  in  that  fenfe,  nor 
 ibi.is  orw^fUfiuitCi  :  b  t  it  he  r  grxt^pr  d<>m>-ant,  adivet 
 vittlyiutekigtut  priuc  p  r be  call  d  th_[fuim^fu  the/turn  i>  a 
 fu^jtatice^  and  cht /Wij  hat  orw. 
 
 Here  we  m  (I  ;iot  coitoui.d  fcrm am  corporis,  Umum  ani- 
 tr.£  cSv  or»i.«»>;  bomifttr.  It  rhe  en*/  o{  Adam's  body,  before 
 it  had  received  a  r<?'7,  w^sb.c  the  co.itwp  ration  or  or^/r 
 ot  -iJI  the  parts  by  vhach  it  wjsapt  to  rec  ivea  foul,  and  to 
 be -Ct -a r<u  by  i'  zscorp'  s  *l  yficum  organicm.  2.  I'htform 
 of  the /Wit  f J*  (e.g.  in  its  fjparated  Ihte  J  rsthac  zr*  >/wfw- 
 rAx  inte.igendi,  vol  id  1  &exeq'-endi,  by  whkh  it  is  cifn- 
 tially  d  iff.  renced  from  all  other  kinds  of  being,  f  v.ommo.ily 
 comprehend  d  under  the  name  of  reafon  alone.)  3.  The 
 forma  bomta*,  taken  foi  the jhte  ofche  particom  mperate  and 
 ordered,  is  that  (aid  Jttte  or  or«fci%  and  not  (he/**/.  Buttak.11 
 foi  the  I'/rV,  iHt.Ligent,  regent  part  or  principle,  it  is  the  fWjt 
 p/f.  So  chac  the  foul  is  not  the  iornta  corporis,  nor  the  for  ma 
 beminifm  the  oa*  lenfc  j  but  it  is  the  forma  homing  in  the 
 ©r£<T  :  and  its  own  ri/jjtr  nci/rg  nature  is  its  own  form. 
 
 The  lirte  amb«£'>ny  there  is  111  the  word  'Qylity,  ufed  in 
 the  objection.  A-.  I  was  never  fa.  isfied  with  the  order  or 
 number  of  Ari'totL's  ten  predicam  nts,  fo  e  p  aally  I  never 
 und.rfTood  mm  in  the  p  eJ*camentof  Quality  it  fclf.  As  it 
 is  a  veryhaid  thin^toKnow  what  thofeare  that  are  by  him, 
 and  commonly,  called  Qualities  \  fo  I  think  that  name  too 
 general  and  defective  totig'ific  the  nature  of  th.m  aright. 
 And  1  liippofed  ever  that  his  forma  &  fig'  r a  differ  much 
 mere  from  the  ozhtrjpecies  of  gWi_y?  thin  molt  ot  the  ore- 
 dicamentsdo  from  one  another,  f  ofwhi.hiee  Birgerfdicius 
 hktaiib.  I  2.  dtp.  nit.  &  Gaffendus  in  Logic.  )  Judi-io  is 
 Mr.  Footle,  de  origine  form  arum,  plcadeth  nard  mat  prwapia. 
 
 Y  y  y  coHjiithttva 
 
5g&   .  In  defence  of 'the  Soul's  Immortality,  &c 
 
 conftitv.tiva  are  materia  (velfvl)eaum)&  accidentia;  &prw- 
 eifiutn  trarfmutationis  is  conxrarixrum  qvalitatum  pvgna : 
 that  Urma,  except  a  human'h,  noneftfubftantia,  nee  materiality 
 nee  immaterialis,  fed  accidens  vel  accidenttum  mixtura  dioiunt 
 temper  amentum^  &  qv.od  accidentia  per  fe  &  immediate  agunt 
 &  noninvirtv.teform&fulftantialis.  That  is,  Qwdqualitates 
 immediate  htrent  in  materia,  &  a  Qualitatibus  immediate 
 prcfl^mt  operationes  &  operandi  vires.  6)uod  G^alitates  omnes 
 prime,  (  which  he  makcth  five,  lux,  calor,frigus,  humlditas 
 facitas  )  &  aliquefecumlx,  Xtnuitas,  crt.jjitie§^  gravitas  letj- 
 tas.flnor,  confiftcritia,  cre«tionis  die  prima  exijtiterunf  :  G)'j0d 
 gjh  a  lit  at  es  emves  alliie  geiur^ntfiiijvnil^  &if:i  C'-i  difj i:\n\t 
 & fim'tliuw generative funt,  i-t  nectjfariQ  materiamfibi  proper- 
 tionatam  efficiunt.  Quodanime  vegetative  in  flantis  &"  fenft- 
 tiv£  in  brutUfunttantv.m  temperament*  nohiltora  qualitatum 
 atlueftorum  in  materia  fult  Hi,  pur  a,  ftirituofwre. 
 
 Jelefius  maketh  the  fame  principles  (  materia,  calor  & 
 -frigw)  as  to  the  chief-,  but  he  maketh  calor  &  frivus  to  be 
 fubjianceS)  vel  form*  fubjt  ant  tales,  &  mn  tmtum  accidentia. 
 So  that  they  that  agree  that  it  is  Qualities  that  arc  the  acuv'e 
 forms,  are  never  the  more  agreed  what  they  are,  nor  what 
 the  word  Ghalities  doth  iignifie.    And  what  if  by  the  word 
 Quality,  Femble  do  mean  the  very  fame  thing  as  many  others 
 do  (hat  call  theinforms,  (  when  they  fpeak  of  veg-tatives.  ) 
 And  what  if  by  fubftances,  Telefws  mean  the  fame  that  Femble 
 doth  by  accidents.    Is  not  the  world  then  troubled  with  am- 
 biguitie  of  words?   He  chat  will  confider  them  well  may 
 fuipecl:,  that  they  mean  aslconje&ure.    An  active  power  or 
 principle  being  the  chief  caufe  ot  operation?,  alterations  and 
 difcnmin3tion,  is  the  thing  that  they  all  mean  by  all  thefe 
 names.    And  the  followers  of  Vemocritus,  efpecially  G* //bj- 
 dus  and  Cartefw,  do  not  improbably  argue  that  it  is  fome 
 fubftantial  being  which  maketh  that  change  or  cfFedr  upon 
 our  fenfes,  which  as  there  red  ived  is  a  quality.     So  that  unlefs 
 Mr.  Femble  can  better  tell  us  what  lux,  &  calor,  are,  than  by 
 calling 'them  Qualities,  he  hath  given  the  undemanding  no 
 iatisiadtion  at  all.  Much  lefs  when  he  nakedly  aflerteth,  with- 
 out any  proof,  thzt  fenfation  doth  not  fuperare  naturam  pri- 
 vatum  quMatum,  that  are  none  of  them   fcnfiblc  them- 
 felves,     And  when,  he  hath  no  other  anfwer  to  thisargu- 
 
 ment3 
 
In  defence  of  the  Sours  Immortality,  &c  539 
 
 ir.cnt,  butth.it   ron  minus  vurarM  funt  in  inanimate,  \n\, 
 
 •  ;:.  i  i    tt  ird  to  prove.     Wntn  An 
 .   ?i  ,        I  dbun  lance  more,  have 
 
 contrary. 
 Icouclude,  that  tor  all  that  is  here  laid,  an  J  wlutkr  you 
 call  them  dux  farms  or  not,  fasypuw*y  orw^wor,  infcyfr- 
 ril  fculcs      foUrttam fouls  arc  thofe  p;r;s  of  mm  which  arc 
 yjw^/  f,  fomtrful  f  and  tl  £ 
 
 fore  being  not  annihilated,  mult  needs  Gibiift  m  their  Lpi-  , 
 rated  ftite. 
 
 OBJECTION  IV.  "**:*:*/l  0* /•«/'*  <te- 
 
 prndunce  upon  matter, 
 .    ,  ,  .  ,  ,    ,  .     .     the    llatonifts    wn/^ 
 
 THc  Sail  is  materia^  and  consequently  mortal,  becahfe  it  excelitntiy,Ptetohm- 
 dependeib  upon  matter  in  its  operations,  and  c6nfequently  feif,  and  Plot. uuwnd 
 in  its  effete*.  Jarnblkus,     Prodi* 
 
 An  ft*,  i.  I  have  proved  already,  that  if  you  did  prove  the 
 foil  material,  you  had  not  thereby  at  all  proved  it  mortal: 
 (unkis  you  mean  only,  that  it  hath  a  poffi  morivel  anniki-  Anim*  per  eflcniiim 
 Ian  j  whichmay  be  faid  of  every  creature  )  for  fimplc  mat-  eft  mobilW  cxfeipfa  , 
 nr,  which  hath  no  repugnant  parts  or  priiviuks,  hath  not  W  coBjunft*  corpori 
 ifoffenonwori,  batzna$tituJ*'mit$  nature,  adnonmo-  JSSu,  tf* 
 [*»/.     Remember  your  friends  that  make  the  world,  or  ,j€     fic.,c  cnim  ipfa 
 matter,  at  k  aft,  to  be  eternal.    They  thought  not  tha*  ma-  fua  p»fciuii  icdit 
 terialitywa*  a  proof  of  either  annihilation  or  corruption       corpori  ultiiruoa  ex 
 Objea.I  iticmateriul,  itmuii  b*  compounded}  nutter  and  ^^Tirfawopfcr 
 /on;/,  andtbetefort  is  corruptible,  corporcuai  comaker. 
 
 yfTffjv.  True,  if  that  w*mr  and /enw  were  hvt-fcvcral/w-  ni  im  condition*  no- 
 fiar.ee  s, and  wire  oqe  repugnant  to  the icjther.    The  /!»#/  and  cim    fjblic  ""N  s 
 .Ted  if  rent /Ktyr^ii  but  the  met  phvtlcalwarrrr  anJ  *l  undc,  I™"   * 
 form  of  th*   ioul,  b.mg  b  t  the get.us  cr  oifferentia,  are  not 
 t m  finances,  much  Ids  repugnant  •,  and  therefore  haven:- 
 ver  the  more  a  tendency  to  corruption. 
 
 z.TW  fo'dufnb  matter,  and  depepdeth  no  otherwife  on 
 it  than  us  inftfument.  It  doth  not  tol  ow  that  a  w<*»  «  <* 
 borfe  becauk  he  oependeth  on  h;s  hoife  in  the  manner  of 
 his  riding,  and  his  pace  :  nor  that  I  miinannnate,  becaufe 
 in  writing  I  depend  on  my  pen,  which  is-uunimaje.  If  you 
 Yyy  2  put 
 
<+a0  In  defence  of  the  Sonts  Immortality  &c. 
 
 put  fririts  of  wine  into  water  or  ichty,  as  its  vehicle  to  tem- 
 per it,  for  a  medicine,  it  doth  nor  follow  thic  the  fpirits  arc 
 meer  water,  becaufe  they  op-rate  not  without  the  water, 
 but  conjunct,  and  ast<  mpcrtd  by  it.  If  the  fire  in  your  Lamp 
 do  not  fime  ovlvxn  without  the  oil,  bit  in  manner  and  du- 
 ration dipendeth  on  it,  it  doth  no  follow  that  lire  is  anni- 
 hilated when  the  can-He  is  oat,  or  tti.it  it  was  but  oil  be- 
 fore :  no  nor  that  it  ceafcth  to  be  fire  ifrei  wards,  as  Gaffcn- 
 .  dus  muft  needs  confefs,  who  holdeth  that  the  Elements  are 
 not  turned  into  one  another,  $.  i.  /.  3.  c  2.  Fire  ceaieth  not 
 to  be  rire,  when  it  goeth  out  of  our  obfervation. 
 
 The  noblcft  nature s  ufe  and  rule  the  inferiour.  God  him- 
 felf  moveth  <ml  ufeth  things  material,  and  ytt  is  not  there- 
 fore material  himfclf.  Yea,  tfntotus  be  in  patient e  &  reci- 
 fitur  ad  wodum  recipient  is,  you  may  conjecture  how  far 
 God's  own  operations  upon  the  creatures  may  be  called  de- 
 fend nt^  as  to  the  of  ft,  as  being  adcaptum  &  modum  crta- 
 turd.  And  the  Sjii  doth  move  and  quicken  ail  paifive  matter 
 here  below  ad  modum  recipient^  with  great  variety  through 
 thevarity  of  the  mattery  and  yet  it  tolluweth  not  that  the 
 Sun  is  it  filffuch  pafliv^  matter. 
 
 3.  The  foul  hath  operations,  which  are  not  upon  matter  at 
 all,  though  matter  may  poflib'y  be  an  antecedent  occafion 
 or  prerequiiite.  S  ch  is  the  apprehenlion  of  its  own  intel- 
 tedtion  and  volitions,  and  all  that  it  thence  gaihereth  ot  G  >d> 
 and  ofher  intellectual  natures  and  operations,  of  which  I 
 mud  fay  more  anon. 
 
 OBJECTION  V. 
 
 NO  immaterial (ubjhnce  nrwetk  that  which  is  materia^ 
 as  a  principle  of  its  operations  :  but  the  fo'  I  m^vetb  xbc 
 tody  *s  the  principle  ol  its  operations :  Ergo. 
 Anfpr.  1.  )  have  alrca  y  faid.  thar  if  you  proved  the  foul 
 material,  it  would  nor  prove  it  mortal. 
 
 2.  Aschc  lodyhjuh  various^  rAons,  fo  it  is  moved  by 
 various  prindpis  o  p.  wets.  As  to  hcswotion*,  and  p.nrups 
 vtgetrtiQity  the  wut.rU  futility  or  tind\  atoms,  as  you  will 
 
 call 
 
In  defence  of  the  Soul's  Immortality,  &c.  J  4 1 
 
 call  it,  or  the  fi.ry  waxier  in  the  fpuits,  as  1  would  call  it,  is 
 an  active  b  i  g,  wh  ch  huh  a  natural  power  to  move  it 
 {elf  and  the  reft.  B  »t  whether  thit  motion  do  furficc  to  fen- 
 fuiion,  is  undecided.  But  certainly  there  is  another  inward 
 principle  ot  motion,  which guicUtb  much  of  the  locomotive, 
 and  ovcr-ruleth  fume  of  x\\c  natural  motion,  by  a  peculiar 
 aftion  ot  its  own,  whuh  is  called  InttBcOion  and  Volition^  as 
 I  have  proved  b  fore.  When  1  go  to  theC  hurcli,  when  I 
 wiite,  or  talk,  the  fpiritsare  the  neareit  {uftkLnt  principle 
 of  the  motion  as  motion  :  but  as  it  is  doiK  in  -this  manner,  to 
 this end,  at  this  tw»f,  with  thefe  reafons,  it  is  from  the  in- 
 tellectual principle. 
 
 3  .And  thus  I  deny  the  major  Propofition.  And  I  prove 
 the  contrary.  1.  G  >d  is  the  firit  principle  of  all  motion  in 
 the  world,  and  the  firfi  caufe  of  material  motion,  and  yet  is 
 not  material.  2.  What  the  lower  and  bafer  nature  can  do, 
 that  the  higher  and  nobler  hath  power  to  do,  (  frppofitit 
 fvpponendU  )  therefore  if  a  body  can  move  a  body,  a  foul  can 
 do  it  much  more. 
 
 But,  faith  Gajfenduf,  Caufis  fecund*  primum  agendi  prin- 
 cipium  eft  Atomorum  varia  mobilitas  ingenita,  non  mcorporea 
 aliquafubftavxia.  Anft*.  Angels  are  caufe  fecund*,  fouls  arc 
 caufe  fecund*,  animated  bodies  of  men  are  caufe  fecund*  : 
 prove  it  now  of  anyofthele  finyourexclufionj  if  you  can. 
 But  he  faith,  Cap:  re  non  licet  quomodo  fi  incorporeum  fit,  it  a 
 apphcari  corpori  v*LaX,  ut  illi  impulfum  imprimaW  quando 
 nqueipfm  contingere,  carens  ipfatadu  feu  mole  qua  tangat^ 
 
 non  pot  eft Pbyfic*  aftiows  carport*  cum  fint,  nifiaprin* 
 
 cipiopbyfico  corporecque  elici  non  p>  flint—  §^od  anima  ant  em. 
 bum  ana  incorpnea  cum  fix,  &  in  ipfum  tamen  corpus  fuum  agaxy 
 motumque  ipfi  imprimat,  dicnnus  animant  bumanam  qua  eft 
 xntel'  Civs  f  u  men^  atque  adeo  incorporea^  non  dicer e  aftiones 
 wfi  inXeleduaks,  feu  menXales  &  incorporeal  Er  quant  eft 
 feniiens, vegetans,  pr*r,'itaque  vi  corporum  tnotrice  at  que  adeo 
 ccrporea  tji.  dicere  at tones  corporeas,  &c.  And  of  Angels  and 
 Devils  he  Gith,  I'^at  it  u  known  by  fat: b  onlytkaX  tbry  are 
 incorporeal,  and  perhaps  God  gavexbem  exXraor  dinar y  bodies^ 
 when  be  wnvldbuve  tb.m  move  or  all  on  bodies. 
 
 Tot!  i<  1  anfwer,  1.  Who  gave  thofe  atoms  their  ingeniXc 
 ntdtlttjy  and  bow  ?    You  fry  that  c*pum  ommm  fugit  ut 
 
 Yyy  $  quippiam 
 
5^2  In  defence  of  the  Souls  Immortality^  &c 
 
 quiff  inn  alhtd  movent ,  p  in  j>ipp  imtmotum  mweat.    IF  f » 
 then  it  fetmeth,  that  cither  God  was  mi  v  d  vrbdn  he  mov.d 
 atoms,  or  that  he  never  moved  th  .m.     How  then  came  they 
 to  be  moved  rixft  >   But  you  confers  that  God  put  into  them  ■ 
 their  mobility.    Y  uifay,  D  Deo  alia  ratio  ell,  qutititm  inti- 
 r.itdt  virtutis  cum  jtf,  &  vlique  frafens^  vonuttop  i  m-.rw,  fed 
 nvtuplo  agere  &  msp&tt  quiMibet  potejr.     It  you  think  not  as 
 youlp/ak,  it  is  Mnwdrthy  of  a  Philosopher  i  if  you  do,  then 
 it  i,  ftrange  that  you  mould  overthrow  your  own  reasoning, 
 andexcufe  it  no  better  than  thus.    Ifcthe  reafou  why  incor- 
 poreal fpirits  cannot  move  bodies  be  that  when  you  alkdge, 
 (  becauie  only  a  body  can  be  applied  to  a  body  to  make  im- 
 preif  on  on  it  )  then  God  can  kfc  move  a  body  than  nun's 
 foul  can-,  I  ecaufe  his  pureft  eflence  is  more  diftant  Lorn 
 corporeal  grcisncfs  than  our  fouls  are.    At  lealt,  the  reafbn 
 •  would  be  the  fame.    And  to  fay  that  God  is  cv  ry  where, 
 
 and  of  infinite  vtrtues,  maketh  him  nevertheless  a  Spirit : 
 and  created  fpirits  ( if  that  be  enough  J  may  have  power  or 
 vertue  enough  for  fuch  an  effect.  Doubrfefs  !f  God 
 move  bodies,  the  fi  intuality  of  an  agent  hindercth  not  the 
 motion. 
 
 2.  But  why  mould  it  caftim  Gwnm fuperare,  that  znollcr 
 and  more  potent  naturecan  do  that,  which  a  more  ignoble 
 can  do  ?    Eecaufe  I  cannot  know  how  a  i'pirit  by  contact  can 
 apply  itfclf  to  matter,  fh  ill  I  dream  that  therefore  it  is  un- 
 capable  ot  moving  bodies  ?  Clean  contrary,  I  fee  that  matter 
 of  it  (elf  is  an  unactive  thing  :  and  were  it  not  that  the  noble 
 active  element  d  fire,  (  which  as  a  lower  foul  to  the  paf- 
 five  matter,  and  a  thing  almoft  middle  between  a  fpint  and 
 a  body)  did  move  things  here  below,  I  could  difctrn  no 
 motion  in  the  world,  but  that  which  fpirits  cauie,  except 
 only  that  of  the  farts  totherrhole^  the  aggregative  motion 
 which  tendeth  to  rift.    The  difference  ot  undei (landings  is 
 very  fnange  :   it  is  much  eafier  to  me  to  apprehend,  that  a!« 
 moft  all  motion  mould  come  from  the  pure  ft,  powerful, 
 active,  vital  natures,  than  that  they  mould  be  all  unable  to 
 llir  aftraw,  or  move  the  air,  or  any  body. 
 
 OBJECT. 
 
In  defence  if  the  Soul's  Immortality,  &i.  ;  543 
 
 objection  vi. 
 
 T~H  foul  id  in  our  JJ..  f  .  ft '. .  r  unlive,  (  as  when  rvc  do  vet  See  in  Ariftcas  H.flor. 
 
 ftmucb  M  dream)  n  irregularly  and  irrationally^  ac-  dc  70.  p.  879.   tiie 
 
 :     \     fortuitous  motion  of  the  (hirits:  Ergo,  it  is  no  K.«fl     Qucft.    19. 
 
 ';/"  ,  n  n.«      the  4nfn.e,;  be*  far 
 
 An  fir .  1.   I  iuppoie    the  ioul    IS  never  totally  unaCtivc.  z^mj    are    M  wr 
 
 1  nevii  awaked    fincc    I  had  the  ufc  cf  memory,  but    1  power. 
 found  my  felf  cop.  ing  our  of  a  dream     And   1  fuppofe 
 .they  that  think  they  dream  not,  think  Co  becauie  they  for- 
 get tin  ir  dreams. 
 
 2.  Mai  )  a  1  me  my  reafon  hath  a<fted  for  a  time  as  regu- 
 larly, and  much  r  rcibly,  than  it  doth  when  1  am 
 awake:  which  (heweth  what  it  can  do,  though  i:  be  not 
 ordinary. 
 
 3.  Tins  reafon  is  no  better  than  that  before  anfwered  > 
 where  I  told  you,  that  it  argueth  not  that  1  am  a  boric, 
 cr  no  wifcr  than  my  horle,  becaufe  I  ride  but  according 
 to  his  pace,  when  he  hajteth,  or  is  tired.  Nordothit  pi 
 that  when  1  alight,  I  cannot  go  op,  foot.  He  is  hard  of 
 understanding  that  believeth,  that  all  the  glorious  parts 
 of  the  world  above  us,  have  no  nobler  intellectual  na- 
 tures than  man.  Suppofe  there  be  Angels,  and  luppofe 
 one  of  them  mould  be  united  to  a  body,  as  our  fouls  are  : 
 we  cannot  imagine  but  that  he  would  actuate  it,  and  ope- 
 rate in  it  according  to  its  nature  ■■>  as  I  write  amifs  when 
 my  pen  is  bad.  The  fame  I  fay  of  perfons  Lctfurg:ck,  Apo- 
 plc&ick,  Dclirant,  &c. 
 
 OBJECTION    VII. 
 
 D  Eafon  is  no  proof  of  the  fmTs  immateriality^  becaufe  fmfe 
 ^  is  a  clearer  and  more  excellent  way  of  apprekenften  than 
 Reafon  is  \  andthe  bruits  have  fmfe. 
 
 Anfw.  1 . 1  have  faid  enough  to  the  cafe  of  Bruits  before. 
 2.  The  foul  undaftandeth  bodily  things,  by  the  inlet  of 
 
 the 
 
544  ln  dtfwce  of  the  Soult  Immortality^  &c. 
 
 the  bodily  i'.iii  s :   Th  n^s  mcoipordd  fas  I  (hall  fkw  more 
 ar.on  )  tt  otherwife  underftandech.     W  .en  it  underftandeth 
 by  the  help  of  fenfe,  it  is  nor  the  fe*fe  that  nndci<hndeth 
 any  tiling.     Ir  Bfuits  tjiemfelves  had  n  >t  an  Imfeihkticyt 
 which" is  an  Imagt  ot  Zu./"//,  their  fenie  would  be  of  little 
 ufc  to  them-     We  fee  when  by  buimefs  or  other  thoughts 
 theminde  is  diverted  and  alienated,  how  httle  feui'eitittf 
 <Jpth  lor  us  :    when  we  can  hear  as  if  we  n.ver  heard,  and 
 p<r,  and  not  obferve  what  we  lie,  yet  Ks  rrue,  that  the 
 mo  e  (erX  he-peth  us  in  the  apprehending  of  things  fenhbie 
 which  are  then  obj  dh,  the  better  and  furclycr  w  perceive 
 them  by  the  unrierflanding.     As  tru  fecond  and  th  rd  Con- 
 codion  will  not  b;  well  made,  if  there  b    a  failn  g  jn  the 
 firfti  fo  the  fecund  and   third  prcrftion,  (  n  the  Priantafie 
 and  Intellect  )  will  be  ill  made,  if  the  tixft  de.e  ve  or  faiJ 
 them.     But  thisproveth  not  either  that  the  hrit  Concoction 
 or  Perctp  ion  js  more  noble  than  the  third  \  or  that  S^nti- 
 tives  without  Rcafon  have  any  true  underftandina  *t  all  ■ 
 or  that  Senfe,  Phautaiie  and  Realon ,  are  no1  better  than 
 Senfe  alone.     But  thefc  things  need  not  much  difputuu.    If 
 Senfe  be  nobler  than  Reefin ,  kt  the  Horfe  ride  the  man 
 and  let  the  Woman  give  her  milk  to  her  Cow,  and  let  Er  its 
 labour  men,  and  feed  upon  them,  and  let  Ee<*fts  be  your  Tu- 
 tors, and  Kings  and  Judges,  commit  to  them  the  nobhft 
 works,  and  give  them  the  preeminence,  ifyou  think  they 
 have  the  nobleit  faculties. 
 
 OBJECTION    VIII. 
 
 QEvfitien  and  InteUrdton  are  both  but  Reception  :  Thepftve- 
 nefs  there' ore  of  thr  Soul  doth  (ben?  its  materiality. 
 *^Prifci*mTh«>-      Anfw.    A  fhort  anfwer  may  fatisfie  to  this  Objection. 
 
 tt^ffiS-^^jp^ ar;  rt,y  mt-  hr a5ive^? 
 
 jhtmtb  b*-»  f*rr  the  theY  be'     For  bc,nS  iH  #  &  °Pr*rt  pendant  on  and  fi.b- 
 Sttfc  »  Aitivc.  ordinate  to  the  firfi  Caufe,  they  mi  ft  needs  receive  his  in- 
 
 fluence, as  well  as  exercife  their  own  powers.  As  the  f > 
 cond  wheel  in  the  Clock,  mult  receive  the  moving  force  of 
 the  rirlt,  before  it  can  move  the  thjrd. 
 
 2.  It 
 
m 
 fcn- 
 
 r 
 
 In  defence  of  the  Sonh  Immortahtf,  &c.  543 
 
 2.  It  is  an  enormous  error  about  the  operations  of  the 
 Soul,  to  think  that  hitelletiien  yea  or  Sulfation  cither,  is  meer 
 Reception,  and  that  the  fevfitive  and  inteliefiive  fewer  arc  Scnfuj      Principiu 
 butPaflive.   Theaftive  Soul  of  Man  (yea  of  Bruits  )  re-  ST?*  *  fin'm  rf' 
 ccivcthnot  its  objea,  as  the  ntarl^  or  tor  receiveth  the  ar-  comprchcnj-c  ,     & 
 row  that  is  thot  at  it.    It  reFeiveth  it  by  a  fimiiitude  ofna-  Aftio  eft,  judicium- 
 ture,  and  by  an  aSive  attendance,  and  embracewent,  yea  by  9UC  per/cftum,  &  in 
 an  atfive  appetite  ficut  focwina  warm,  vel  petius  ftcut  efu-  Pr*fcmi  moment o  fl- 
 runsctbum:  Yea,  it  moveth  towards  its  objedt,  and  meet-  non    abfq;   paQionc 
 cth  it :  It  actively  welcomcth  and  improveth  it :  As  I  faid  sdiaua     inftruaenti 
 even  now,  a  Scholar  that  in  his  itudies  Co  far  diverteth  his  ^cn*us   eflicitur   n«m 
 thoughts,  ttnt  he  knowcrh  not  that  the  Clock  hath  (true-  r^".^  h*:  pa(Tl° 
 ken  at  his  ears,  and  knoweth  not  what  thofe  fay  that  talk  patianwr  &  vi-flan!! 
 by  him,  doth  (hew  that  fome  a&ive  attendance  is  neceflary  tes  &  dorm  i  ernes  nee 
 to  almoft  all  perception.    He  that  fceleth  not  that  his  under-  tamcn  perfencianaus. 
 Handing  doth  agae  as  well  asp^fi  (  when  he  is  itudying,  J^/;r^.  de  Avm. 
 reading  or  writing)  is  a  ftranger  to  himiclf.     How  oft  have  *        r* 
 I  read  over  many  lines  when  I  have  thought  of  Tome  thing 
 elfe,  and  not  known  one  word  that  I  have  read  ?  Is  invent-  Lege  Marf.  Ficinum 
 ing,  compounding,  div  ding,  defining,  d>c.  no  action?    I  de  Volupc. c.  i.&  2. 
 
 &  3  5  &c.    Platonis 
 
 be  b-;t  a  dance  ofAtomes,  called  Spirits,  doth  think  that 
 thofe  atomes  or  fpirits  are  notably  active.  Cartefius  his  ma-  ?nfct*n  in  T^ofkrajt. 
 teria  futtiln  is  eminent  in  adivity.  Do  you  think  that  eve-  [A^»TquW?m  cimb 
 jy  dead.  Object  which  I  think  on  with  my  eyes  (hut  in  the  fit  forma  vivens  & 
 night,  -sjd-  Co  much  more  alive  than  I,  and  io  much  mcTre  fenfualit,  agit  circa 
 aC&vethan  my  minde,  that  it  muft  be  accounted  the  fole  ilJa  *§*  fibifffcrun- 
 agent,  and  my  mmdc  the  patient.  They  know  little  of  a  fcniualiter^&^a 
 minde  that  talk  in  this  Itrain.  eft  in  corpore,  ufq; 
 
 I  know  Carti'fmt  tclleth  us,  that  the  eye  hath  no  fire  or  ad  ccrcm*  fpatiam 
 light  in  it,  except  perhaps  the  eye  of  a  Cat  or  Owl.  But  °Pcratur" 
 it  the  ftudy  of  matter  and  motion  had  left  him  any  room  for 
 the  conlideration  of  other  things  which  he  paft  over ,  he 
 would  by  a  little  fearch  have  found  that  the  eye  doth  clofe 
 with  its  primary  obj  &,  Light,  bymeer  connaturality,  be- 
 caufe  it  partxipareth  of  Light  it  (elf,  in  its  own  constitu- 
 tion. It  is  fire  in  the  eye,  even  in  the  vifive  Spirits,  which 
 meeteth  the  fire  or  light  without ,  and  by  union  caufeth 
 
 Z  z  z  that 
 
546  In  defence  of  the  Soul's  Immortality ,  &c] 
 
 that  which  we  call  fight.  And  feeing  that  experience  forced 
 him  to  conftfs  it  of  Cats  and  Owls,  how  could  he  think 
 that  all  other  eyes  or  fight  were  quite  of  another  kinde  ? 
 Some  men  have  bren  able  to  fee  in  the  dark,  and  had  fpark- 
 ling  eyes  almoft  like  Cats.  The  degree  heredirTreth  not 
 the  Jpecies.  If  this  materia  fubtilii  or  globuli  atherei  be  fire, 
 he  might  have  allowed  fome  of  that  to  the  vifive  fpirits  in 
 Man  as  well  as  in  Owls.  Saith  Ficinus  in  Theophraft.  de 
 Anim.  c.  14.  Trirnum  luminofum  eft  Ccelefh  :  Secundum  eft 
 Igneum :  Tertiunt  inter  compofita  quod  quafi  fidget  ut  Ignis, 
 trirnum  luminale  eft  Oculus,  prtcipue  radiofus,  in  animali- 
 hus,  qu£  node  vident  \  fed  alii  quoq*  oculi  quamvit  minus,  funt 
 tawen  luminal's. 
 t  See  Alci«*us  <Je  Mmefius  U  ?ro  Immoit.  Anim.  in  Bib!.  Pat.  p  505. 
 doftr.  Plat.  cap.  18.  approveth  Pwo s  Judgement,  (Plato  inqvit)  per  ceriufwnem 
 to  the  fmt  pnrpofe.  jplendorum  res  affici  exijiimat,  vt  id  lumen  qvodexocidti pro- 
 ficifcitur  aliqv.o  ufque  in  aeretv,  qi.iejufdem  eft  fccum  genus  ef- 
 flu<at.  Quod  verb  a  corporibus  vianat  contraferatur^  &  quod 
 in  acre  eft,  qui  interponitur,  facileq',  diff'mditur  &  vertitur, 
 fimul  cum  eevkrum  igne  extendatur~]  Et  GalenUt  (inqun) 
 de  vifione  cum  TUtone  confentit  in  70  de  conpnf  '  And  he 
 faith  himftlf,  that  the  Sun  fnd-th  its  light  by  the  Air,  and 
 the  light  in  the  eye  ftreameth  alfo  inteit\  which  If  to  feeing 
 M  the  Nerves  are  to  the  Brain  for  feeling.  Forphyry  faith,  that 
 fight  is  the  Soul  it  fdf  discerning  it  j 'elf  in  all  things.  But  if 
 there  were  any  doubt  in  the  point  of  fight  (  which  is  per- 
 formed both  by  adive  fpirits,  and  an  active  objedt,  Light  ) 
 ye"t  methinks  that  when  I  feel  a  ftone,  much  more  when  I 
 meditate  on  a  Mountain  ,  all  (hould  confefs  that  my  fenfe 
 and  intetie&ion  is  like  to  have  more  a&ion  than  that  Stone 
 and  Mountain.  And  if  you  fay  only  that  Spirits  flrft  moved 
 move  others,  and  lo  touch  the  Intelle&ual  Organs,  or  Spi- 
 rits, I  have  partly  anfwered  that  before,  and  fhall  anfwer  it 
 more  anon.  We  have  great  reafon  to  afcribe  the  molt  of 
 action  to  that  part  which  is  mo&  fubtile ,  vigorous  and 
 a&ive. 
 
 OBJECT 
 
In  aejeHce  ej  t*e  Sours  immotWtty^  &c.  y4- 
 
 OtjECriON    IX. 
 
 THtre  it  nothing  inthe  Intellect  which  vcm  not  firfthtthe 
 $tenfe%  ft**  which  it  rtceiveth  all  its  knowledge  ly  the 
 IdtAi  o:  the  Vhamafui  Therefore  the  Soul can  reach  mo  high* 
 er  tImh  t&  ctrf«reul  fenfiile  things :  Therefore  it  is  but  fuch 
 itflC 
 
 Anfw.  The  Antecedent  is  filfe,  and  both  the  Confequc  nts. 
 Hid  he  1. mired  his  affernons  to  a>ipore*l  objects,  1  Ihoul'd 
 calily  acknowledge  to  Gaffendus  ,  that  Omnti  qua  in  wente 
 haretur  I.lj  ortim  due  it  a  pmfilm.  Et  Omni*  Idea  aut  per 
 fnfum  tra*>fity  aut  ex  ik  qua  tranfevnt  ferfnfum  formatur. 
 Et  qua  Idea  fr  of  rut  acquiritur  fnfuus  fer'edior  eft  ea  qua 
 ex  fafia.  ah  alio  defer  iptttne  formatur.  g^ati*  Idea  rei^  talif 
 definite.  But  that  triefe  things  will  not  hold  true  as  he  de- 
 livered them  univer&lly,  I  think  I  (hill  make  plain,  and 
 confute  this  Objection  to  the  Satisfaction  of  any  one  that 
 knoweth  himlelf. 
 
 Ortum  due  re  a  fenfu  is  an  ambiguous  phrait  :  The  (enfc 
 may  be  the  Ozcafim  fine  qua  mn,  or  that  whereof  it  never 
 had  the  leaii  participation  in  it  felf.  I  defire  you  but  to  di- 
 fringuifh  between  tin.  Utellefts  Objeftznd  its  AU,  and  thofe 
 Obj.&s  which  it  knoweth  by  the  mediation  of  other  extiin- 
 fick  obJLcls,  and  thofe  which  it  knoweth  by  the  mediation 
 of  its  own  AG.  Theft  differences  are  pjil  ill  doubt.  When 
 the  eye  fceth  thefc  Lines  and  this  Paper,  the  Light  and  Lines 
 and  Paper  are  each  one  thing,  and  the  fight  of  them  is  an  >- 
 ther.  I  fte  the  Light,  and  thereby  the  Papery  but  I  fee 
 not  my  fight :  My  f^bt  is  not  the  object  of  my  fight:  It  may  be 
 faid,  that  tru  OtreQ  is  tn  my  fight,  but  not  that  myji^t  is  in 
 myfizht :  Yet  by  feeing  I  perceive  not  only  what  J??*,  but 
 that  I  fee  >  and  I  perceive  much  more  plainly  that  ffa  than 
 rvbat  I  fee.  I  may  doubt  of  a  thouland  objects  which  I  fee, 
 what  matter,  Jhape,  or  colour  they  are  of',  but  I  doubt  not 
 at  all  of  the  aa  oifaings  that  right  or  wrong  fome  tight  I 
 have,  or  that  I  fee  rhe  Light :  fo  is  it  with  the  InteUeft.  This 
 b'-e\.  is  one  thing,  and  the  understanding  it  is  another  thing. 
 The  book  is  the  cbjeil  of  my  vnderfiandtng  >  but  (at  leaft  in 
 
 Z  2  z  2  frim* 
 
>v 
 
 In  defence  efthe  Scuts  Immortality ,  &c. 
 
 frimb  inftanti  )  my  underftanding  is  not  the  object  of  my 
 underftanding  °y  but  by  underftanding  I  have  an  immediate 
 perception  that  I  underhand.     And  (as  Cartefiut  truely  faith) 
 the  a6t  of  Intellection  is  more  perceived  than  the  object : 
 I  am  more  certain  that  I  thinks  and  underftand,  than  I  am  of 
 the  nature  of  that  which  I  thinly  of  and  under  ft  and.     If  any 
 fay,  that  the  ad  of  IntehHion  is  the  object  of  another  In- 
 teHe8ien>  becaufe  intelligo  me  intelligere,  and  (b  that  intfUeUio 
 non  eji  tantum  aUm  inteUetttu,  fed  etiam  efi  in  inteUedu,  and 
 that  the  Intellect  doth  underftand  its  own  act  intuitive  as 
 (bme  fpeak,  or  by  reflexion  as  others  f  though  doubcleis  the 
 firft  perception  that  I  underftand,  is  not  by  reflexion,  but  by 
 that  feme  act  of  underftanding  iomething  elfe  )  fas  fight 
 doth  not  reflect  upon  it  felf  to  get  a  perception  that  I  fee  ) 
 I  will  enter  no  controverfie  about  any  of  thefe  notions  of 
 the  manner  of  our  underftanding  our  own  act  of  Intellecti- 
 on, which  doth  not  concern  the  prefent  bufinefs.    But  it 
 is  moft  certain  that  ACtus  mtehgendi  nunquam  fuh  infenfu : 
 when  the  object  of  Intellection  did  pafs  through  the  fenfe> 
 the  Act  of  Intellection  did  not :  nor  the  intellection  or  per- 
 ception of  that  Act  of  Intellection,  did  not :    Nor  the  Intel- 
 lection of  the  common  nature  of  an  Intelligence,  which  from 
 hence  I  gather  i  nor  the  Intellection  of  particular  Intelligen- 
 ces as  Angels  i  nor  my  Intellection  of  any  mans  Intellect  or 
 intellectual  act ,  whofe  nature  Iv  gather  from  mine  own : 
 Nor  the  conception  I  have  of  a  Deity  as  the  moft  perfect  in- 
 tellect j  nor  the  perception  which  I  have  of  my  even  Volition 
 of  my  own  felicity,  or  of  the  means  thereto  as  fuch,  nor  of 
 the  pleafing  of  God,  nor  of  another  mans  good  :  Nor  my 
 perception  of  the  nature  of  the  mil  hence   gathered  '•>  nor 
 my  conception  of  the  Volitive  pvatr  in  other  perfons  \  nor 
 my  conceptions  of  the  Volitions  of  God,  of  Angels,  &c.  nor 
 my  conception  of  Intellectual  or  moral  habits ,  nor  of  the 
 JViUs  natural  inclinations !    None  of  all  theft  were  ever  in 
 the  Senfe  j  nor  palled  through  the  Senfe :  fbme  of  them 
 (  which  Gaffendut  de  Ideit  overlooketh  )  are  without  any 
 Idea  at  all  properly  fo  called  (  as  the  firft  perception  of  the 
 act  of  my  own  underftanding  and  m%  by  underftanding  and 
 willing  other  things  i  as 'we  perceive  that  we  fee  non  videndo 
 fyfum  vifum>  fed  alia  -uidtndo )  $  And  that  Idea  which  we 
 
 have 
 
In  clefifjcc  Cj  the  Soul's  Immortality  ^c.  549 
 
 have  of  all  the  reft,  is  fetcht  from  tins  perception  of  our 
 own  acts,  and  not  from  any  thing  which  ever  was  in  the 
 fenfe  :  The  Soul  by  knowing  it  (elf,  doth  gather  the  know- 
 ledge  of  all  higher  intclkdiul  beings,  whi<  h  is  its  molt  con- 
 iidcrable  worthy  knowledge.  I  hope  I  have  given  you  in* 
 ftiuccs  enow ',  and  plain  enough  ,  and  you  fee  now  what 
 truth  there  is  of  nihil  eji  in  intellectu  quod  mn  fuit plus  in 
 fenfu. 
 
 7V  Orlell*  diftinguifheth  Knowledge  ("largely  taken)  into 
 festive  &  intellective  :  and  both  of  them  into  Attractive  & 
 lut  fine.    Knowledge  Intuitive  is  of  an  Object  as  itfelfpc* 
 fent,  when  a  thing  in  its  preient  exigence,  is  the  moving 
 objed  of  knowledge.    Knowledge   Abstractive  is  when  the 
 ft  cies  of  the  thing  doth  move  us  to  know  the  thing  it  fclf ; 
 and  that  whether  the  thing  it  felf  be  prefent  orabfent,  and 
 have  exigence  or  not.    The  example  of  Intuitive  fenfitive 
 knowledge  or  perception  which  he  giveth,  is  the  Eye  feeing 
 Colours.    The  mftince  of  Abfir active  fenfithe  knowledge  is,  as 
 the  Fbantafie  wugineth  colours :    The  inrtance  of  Intuitive 
 Intellective  Knowledge  is,  the  Saints  feeing  the  glory  of  God 
 in  Heav.n ,  and  he  might  have  inftancid  in  many  other 
 things:  Theinftance  of  Abftradive  Intellective  Knowledge, 
 is  the  underftan  dings  Knowledge  of  the  ghiddity  of  Colours 
 by  means  of  the  fpecics.     To  which  may  b:  "added  ,  that 
 Abfir  active  Knowledge  is  either  per  fpecient  propriam,  or  per 
 jpeciem  alienam  :  In  this  life  the  Soul  knoweth  its  own  ads 
 either  Intuitively  or  by  an  ad,  if  poilible,  yet  nearer,  to  its 
 ejfential  fewer ,  that  hath  no  ufual  diftinguiming  name.    It 
 knoweth  its  own  powers,  inclinations,  and  habits,  neither 
 by  a  knowledge,  in  proper  and  ftrid  fenfe,  intuvive  or  ab- 
 fir  active :  For  it  is  not  by  a  proper  fiecies,  but  it  is  its  na- 
 tural innate  power  of  difcerning  this  Principle,  that  qmcquid 
 agit  potefi  agere  quod  agit  >  by  arguing  ab  actu  ad  potentiam 
 &  naturant.     But  in  the  large  fenfe  as  Gartefm  uCcth  the 
 word,  this  may  be  called,  an  Idea.     The  minde  knoweth 
 God  and  Angels,  and  other  mens  Souls,  in  this  large  fenfe 
 alfo  by  an  Idea,  but  not  per  free iemfropriam,  fedalienam, 
 that  is,  not  by  a  jpecies  of  God  and  Angels,  but  by  an  Idea 
 borrowed  from  our  own  Intellections,  and  Volitions.   But 
 this  is  not  an  Idea  that  ever  parted  through  the  firnfes :  and 
 
 Zzz  3  Gaffendm 
 
*  -q  In  defence  of  the  Sowl's  Immortality,  &c. 
 
 Gajfendus  might  have  thought  on  if,  whether  it  be  not  an 
 Ideainthe  Intetied,  if  not  without  the  phantafie,  at  \e,i\  over 
 and  above  the  Idea  in  the  Imagination,  when  he  deniedi  that 
 there  is  any  fuch  Intellective  Idea's. 
 
 3.  But  what  if  there  bad  been  nothing  in  the  intelLedr,  but 
 what  patted  through  the  lenfc  ?  it  would  no  more  thence 
 follow  that  the  intellect  is  no  more  noble,  ffiintual  01  immor- 
 tal thin  thefenfe,  than  it  will  Follow  that  the  King  is  no 
 better  than  his  Porter,  becauie  none  comcth  to  him  .till  he 
 let  them  in  \  or  that  the  animal  ftirhs  are  no  more  noble 
 than  thef^rfc,  or  than  the  natural  heat  \  or  the  third  con- 
 codtion  is  no  more  excellent  than  the  fir  ft,  hkcaufe  nothing 
 cometh  to  the  third  concoction,  but  what  was  maiheated, 
 fwallowed,  and  patted  the  rirtt  and  fecond  concoction.  Of 
 which,  before. 
 
 3,  And  even  by  the  help  of  things  fenttble,  EpicurUf  can 
 reach  the  knowledge  of  inientible  atoms,  and  Cartefim  of  his 
 fnbtil  matter,  and  globuli  cxltjies :  why  then  by  things  fen- 
 iiblemay  we  not  reach  the  knowledge  oijfiritualCabiimccs 
 and  powers  ? 
 
 Yet  after  all  this,  I  am  much  of  their  mind,  who  think 
 that  it  is  not  actual  knowledge  that  is  born  with  us  i  nor  is 
 there  any  true  Idea  or  picture  of  any  thing  innate  in  our 
 understandings*,  and  I  think  that  if per pojfibile  velimpcjjiiile, 
 you  iurpofe  a  man  born  without  any  one  fenfc,  that' he 
 would  have  had  no  actual  knowledge  at  all,  ( though  that 
 is  uncertain.  )  Becaufe  as  if  I  had  not  fan  any  thing  obje- 
 ctive, I  fhould  not  have  perceived  that  i  could  fee  •,  fo  if  I 
 had  never  known  any  other  obit -.&,  I  could  not  have  known 
 what  it  is  to  know  :  and  other  objecls  have  noway,  that  I 
 know  of,  to  the  intellect,  but  through  the  f:nfe  :  (  Though 
 what  the  aclive  (pints  would  have  done  upon  the  phuma- 
 fie,  I  cannot  pottibly  under ftand.  J  But  all  this  only  con- 
 cluded, that  the  fenfes  reception  is  the  way  to  the  intellection 
 of  things  fenllblei  and  that  it  was  a  ntceflary  oQcajfrn,  fine 
 quanon,  to  the  perception  of  our  own  inteiic&ual  a8,  becaufe 
 thus  necelTary  to  the  a&itfelf:  But  not  that  any  Idea  of  our 
 cwn  Intellectiorty  or  any  of  ad  the  things  fore-iniLnced,  was 
 received  through  the  fenfes. 
 
 CB]ECf. 
 
In  cltfence  of  the  Souls  ImmoYtaUtj^  &c.  5  5 1 
 
 OBJECTION  X. 
 
 HTHat  which  things  corporeal  voorkjupotty  #  corporeal :  for  it 
 cannot  be  concaved  how  bodies  can  rvork^upon  that  which 
 hath  no  body:   But  things  corporejl  wori^upon  the  foul :  Ergo, 
 tX.U  it  felf  corporeal. 
 
 A>tfw  1. 1  largely  before  fhewed,  that  our  uncertainty  of 
 the  jult  confidence  of  Mctaphyfical  matter,  or  incorporeal 
 fubjiance,  doth  make  all  fuch  argumgs  to  found  like  dreams. 
 2.1  have  (hewed,  that  fpiritua I  powers  receive  not  iw- 
 prejpons  as  dull  tnatter  doth,  by  a  mucr  paffivc  power :  but 
 by  an  a&ivity  and  outgoing,  it  w^rh^th  indeed  upon  that 
 which  it  recciveth,  much  more  than  any  fuch  matter  can  be 
 fiid  to  work^on  it  :  nay,  matter  doth  not  properly  work 
 upon  it  at  all,  but  only  afford  it  matter  to  work  upon,"  and 
 occafion  to  exercife  itsaCtive  pow^r.  t\s  the  (tone  or  tree 
 doth  not  work  upon  the  fight,  but  the  fight  by  the  help  of 
 light  doth  work  upon  it.  As  the  eft  can  fee  a  dung-hill,  and 
 yet  b.  of  a  nobler  kind,  and  God  and  Angels  can  know 
 bcaiis  and  worms,  and  yet  be  incorporeal.  Soman  canlgojp 
 things  inanimate,  and  yet  be  animates  and  things  infallible, 
 and  yet  befenfible,  and  things  irrational,  and  yet  be  ra- 
 tional", and  things  corporeal,  and  yet  be  incorporeal.  And 
 this  by  the  adtivity  and  extent  of  its  power,  and  not  by  any 
 paflive  debating  defedtivenefs  at  all. 
 
 OBJECTION  Xr. 
 
 IT  Hat  Unit  incorporeal,  which  neither  kjicweth  it  flf to  be  ^.Paul  Carccfium 
 incorporeal,  mr  hath  any  notion  but  negative  of  an  incor-  \n  ^CRt,  'u   jjif.  ,. 
 poreal being  :  But  fuch  u  man  s  foul.  p.  7.  &  Dif.  2  p.  8. 
 
 Anfw.  1.  If  the  foul  know  not  it  felf  to  be  an  immortal  ThMt  />«**«/   thiny 
 ftirit,  what  maketh  almoft  all  the   world   to  judge  fo  of  ^^IT^TV^ 
 themfclves  >  infomuch  that  thofe  men  that  under  pretence  ^wUdie  of  God. . 
 of  Philofophy  deny  it,  are  fain  to  iiudy  very  hard,  and  take 
 many  years  pains  to  blot  out  this  light  of  nature  from  their 
 
 minds  •, 
 
552  In  defence  of  the  SouN  Itnmortdlity,  &c. 
 
 minds  \  becaufe  they  cannot  be  ignorant  ofk  at  eafie  rates  : 
 The  underftanding  will  not  lofe  its  natural  light,  nor  fuffer 
 
 fuch  verities  to  be  obliterated,  but  by  a  great  deal  of  indu- 
 (try,  and  by  the  engines  of  abundance  of  fa  !fe  notions,  which 
 are  fought  after  to  thatufc.  As  Cicero  faith  of  the  Epicu- 
 reans, Jbcy  barn  tbofe  things,  qu£  cum  p£clare  didicerunt 
 nihil fciant.  (  Pifo  de  fin.  5.  p.  204. )  They  learn  diligently 
 to  unlearn  !he  truth,  that  when  they  have  learn'd  much, 
 they  may  know  little. 
 
 2.  Hath  man  no  notion  but  Negative,  of  an  incorporeal 
 leing.  I  (hewed  you  before  why  the  notion  of  materiality 
 (hould  not  be  here  ufed  for  a  cheat  or  blind.  But  look  back 
 on  what  I  faid  even  now,  and  you  will  fee  thut  as  Cartes 
 truly  faith,  we  have  not  only  pofitive  conceptions  of  a  mind, 
 but  theprfty  the  cleared,  and  the  furcft conceptions  of  it,  in 
 the  mealure  that  is  fit  for  our  prefent  (late. 
 
 Qj!  (t.  1 .  Have  you  net  a  pofirive  conception  of  InteUeclion 
 and  Volition  ?  If  not,  you  are  unfit  for  any  controverts 
 about  them,  and  cannot  own  your  own  humanity. 
 
 Queft.  2.  Have  you  nft  a  clearer  perception,  that  you  think, 
 and  know  or  reafon  (  either  right  or  wrong  )  than  you  have 
 what  that  thing  id  tkatycu  think  or  reafon  about  ? 
 
 Qucft.  1.  Have  you  not  a  fure  and  pofirive  conception,  that 
 omnis  actus  efr  alicujus  at  us,  &  quod  nihil,  nihil  agit  ?  and 
 therefore  that  you  are  an  intelligent  volitive  being. 
 
 Quell.  4.  Have  you  not  a  pofitive  fare   conception,  that 
 quicquid  agit  agere  poteft,  and  that  nothing  doth  that  rvkich 
 it  cannot  do  -■>  and  therefore  that  your  fouls  are  beings  poten- 
 tiated for  Intellection,  Volition  and  Execution  ?    . 
 Porphyr.   de   occaf.       Quern  5.  Have  you  not  a  pofitive  fore  conception,  t hut  you 
 inq.  Arimt  tfl  Efjen-  have  a  natural  inclination  to  thele  acts,  and  tfpleafure  in 
 tU  ine>tcnfa,  imma-  them,  and  that  they  are  natural  and  perfective  to  you?  and 
 leriilis,    immortilis,  cmceqmnXly  that  your  fouls  are  beings,  that  have  not  only  a 
 in  vita  habence  a  lc-       J  *      .  <,        ■  -«    ■     , ■      .  9.  , 
 
 i»fa  vircrc  atquc  cfle  power,  but  a  vis  &  inclinatio  naturahs,  or  a  power  that  is 
 
 impUckcr  poflidentc.  natural,  and  active,  and  inclined  to  thefe  particular  actings. 
 
 Queft.  6.  Have  you  not  a  pofitive  fure  conception,  that  the 
 end  and  higheft  objects  of  theje  acts  and  inclinations,  are 
 things  above  fenfe,  viz.  your  felves  or  minds  in  the  firjtpUce^ 
 and  then  the  things  above  you,  the  firft  Being,  Caufe,  and 
 Mover  of  aV;  the  infinite  Power,  Wi&om  and  Goodnds,  who 
 
 if 
 
In  defence  of  the  Souls  Immortality,  &c. 
 ntr  Makei  ur  End?  7'  ym  fin  I  no  fitch  thing   The 
 
 on  you,  •  \  man  may  find  it. 
 
 Qu  il  7.  h  not  a  poll  that  fuch 
 
 as  the  Operatic  as  «re  wiicA  flow  from  the  eflential  powers 
 prfacuitics,  /  nobility,  and  excellency,  *W  nature  is 
 
 the  fubftancc  tkut  fotentiatt 
 
 All  th  -'car,  undeniable,  pofithre  conceptions  of 
 
 the  Oin,  which  fet  together  are  thus  much, that  [  The  Mind 
 
 cr  S  U  Effence,  above  the  reach  and  nature  of 
 
 fenfe,  na\  lifted  and  inclined,  as  an  ad.ive  being 
 
 to  inteBeSion,  lolition,  and  feeking  after  things  celefiial  and 
 
 rod  bintfelf,  hie  ultimate  end.  ]    All  this 
 
 isfifithe,  clear  and  fi  1  you  would  think  this  enough 
 
 1.  It'  you  did  Confidcr  what  Lud.Vives  faith,  that  God  hath 
 
 given  man  a  f Ml  to  ufe^  rather  than  accurately  to  kjiorv  \  or  to 
 
 kjtow  (o  far  as  is  neccflary  to  ufe.     As  your  child  may  have 
 
 the  ufe  of  his  knife,  or  clock,  or  watery  or  doaths,  without 
 
 knowing  what  metall  they  are  made  of,  or  how  to  compote 
 
 and  make  the  like,  as  long  as  he  can  but  do  that  with  them 
 
 which  is  ncceflaryto  their  ufe.    Often  faith  Seneca,  Necef- 
 
 faria  ignoramus,  quia  fuperflua  didicimus.     2.  If  your  minds 
 
 were  nut  by  lenie  deluded  and  captivated  to  fuch  fixed  idea's 
 
 ofthings  corporeal  and  grofs,  as  to  over-look  all  other  b.> 
 
 irjg*,  and  mcafure  dWfubftance  by  fuch  grofs  idea's.    3.  It  you 
 
 well  considered,  that  you  know  in  any  refp.dt  little  more 
 
 ofthings  corporeal,  and  in  feme  refpedh  much  Ms.     Let 
 
 us  fee  wherein  it  is  that  you  know  more;   cither  as  to  the 
 
 feniible  or  infcniible  parts  of  fuch  beings.     As  for  the  fub- 
 
 fiances  as  luch,  you  conf.is  they  are  but  -per  accident,  the  ob- 
 
 jedts  pffenie,  and  that  as  ftripped  ct  their  accidents  you 
 
 h^vc  no  poiitive  true  conception  of  them.     And  as  for  the 
 
 accidents,  you  arc  no  whit  agreed  either  what  they  are,  or 
 
 bow  many.      Of  all  things  you  are  molt  unanimous  in  that 
 
 of  Quantity^  moles,  or  cxt en fions  j  but  what  a  poor  kind  of 
 
 knowledge  is. ir,  to  know  that  this  or  (hat  is  quantum,  and 
 
 no:  to  know  what  it  U  that  is  quantum.    What  light,  colour, 
 
 fapor,  odor  are,  and  what  all  the  (enfes  that  perceive  them, 
 
 you  are  as  much  difagrced  as  if  this  age  had  been  the  rirft 
 
 that  had  debated  it.     The  fame  I-  may  fay  both  of  Qualities 
 
 m  general,  and  of  all  other  in  particular,  except  figure,  which 
 
 A  a  a  a  properly 
 
 m 
 
-  -  In  defence  of  the  Souls  Immortality,  &c. 
 
 properly  belongeth  not  to  the  predicament.     Of  all  the  reft 
 pv        there  is  the  like  difagreement  •,  even  time  jznd  pla:e,  which 
 V9  '^tlf  tru^  arc  wtkhig  but  entia  ration*,  are  (kbafcd-by  you  in  the 
 
 firft  place,  and  are  two  of  Gaffendus  his  four  predicaments. 
 About  the  number  either  of principles  or  elements,  there  is  no 
 agreement-,  no  nor  what  any  one  of  the  elements    arc: 
 \Vho  ha; h  told  us  what  is  the  form  ofearth,  ox  water,  or 
 nix,  or  deformed  them  otheiwife  than  by  their  qualities? 
 And  then  cider  you  as  much  about  thofe  qualities.    Who 
 hath  told  us  anything  of  the  naked  matter  or  form  of  fire 
 (fuch  as  the  Sun  and  Luminaries  are  )  ?  any  othcrwXe  than 
 by  its  ads,  and  powers  or  vertues  of  Motion,  Light  and  Heat, 
 as  we  defenbe  to  you  the  fouloi  man.     And  if  you  ge  to  the 
 invillble  part  of  matter,  it  would  make  a  man  rather  fich^ 
 than    wife,  to    read  men  provincias  dare  atomic,  as  Ciena 
 {peakethj  and  to  think  with  what  bold  unreafonable  ficti- 
 on they  number  them,  as  fhaped  and  figured  •,  and  figure  and 
 (hape  them  to  the  ufes  which  they  have  feigned  for  them, 
 and  then  ufe  them  and  conduct  them,  and  vary  their  moti- 
 ons, as  confidently  and  ferioufly,  as  if  they  had  given  us  any 
 proof  of  any  of  this,   and  indeed  expected  to  b^  believed. 
 Nay,  we  mutt  know  how  the  corners  of  atoms  (  pardon  the 
 contradiction)  came  to  be  filed  or  worn  orTby  motion,  and 
 fo  reduced  to  greater  fubtilty.     And  Gajfendus,  after  all  the 
 fabrick  which  he  buildeth  upon  atoms,  faith,  [  That  atoms 
 have  not  ofthemfelves  a  moving  force,  but  from  God*sfirfi  mo- 
 tion. $.  i.  c.  8.  p.  280.  Non  quod  Deo  necejfe  fuerit  ere  are  fe- 
 orfimatomos,  quas  deincepsin  -partes  grandiores,  grandiorejque 
 ex  his,  mundus  conflaret,  compingerit  h  fed  quod  creans  materia 
 maffam,  in  corpufcula  exolubilem,  atque  adeo  ex  corpufculis  tan- 
 qrtam  minimis    extremifque  particvlis  compofitam,  concreajfc 
 iJli  ipfa  corpufcula  cenfentur.  ib.    So  that  they  know  not  in- 
 deed whether  God  created  matter  firft  in  atoms  disjunct,  or 
 in  more  large  and  bulky  parts  :  and  fo  whether  motion  d:d 
 divide  gr  offer  and  greater  parts  into  atoms,  or  whether  it 
 coagulated  atoms  into  greater  bodies.    Butthefumis,  that 
 they  only  affirm,  that  what  ever  bodies  God  made,  they  are 
 divifible  into  atoms,  that  is,  into  parts  by  man  indivifible.    A 
 great  myftery  fure,  that  the  whole  is  divifible  into  fmaller 
 parts!   And  what  the  nearer  is  any  man  by  this,  for  the 
 
 •lifcerning 
 
In  defence  of  the  Soul's  Immortality  ^  &c,  r  *  - 
 
 difcerning  of  any  of  their  wild  hypothecs  >  In  a  word,  God 
 hath  given  roan  knowledge  for  his  benefit  and  u(e,  to  the 
 ends  of  his  being  and  lite  :  and  (o  far  as  we  have  ufe  for  it 
 wc  may  know  all  things  about  us  >  but  to  humour  our  wan- 
 ton fancies  he  is  not  obliged.  And  becaufe  we  have  more 
 life  for  the  faculties  of  our  fouls,  than  for  fire  and  water,  or 
 any  outward  thing,  he  hath  given  us  the  firfl  and  furejl 
 knowledge  of  them  ,  whatibever  lelf-contradidiing  Somatijis 
 fay,  to  deprefs  this  knowledge,  and  advance  that  knowledge 
 of  Bodies,  which  their  own  difagreements  do  confute.  Sure  I 
 am,  if  that  be  a  probable  opinion  which  hath  divers  learned 
 men  for  it,  almolt  all  things  are  probable  in  Philofophy  : 
 and  if  that  be  improbable  which  hath  multitudes  of  learned 
 men  agairit  it,almoft  all  things  are  improbable. 
 
 OBJECTION    XII. 
 
 HTHat  which  i*  generated  is  corruptible:  but  the  foul  ugenc- 
 *     rated :  Ergo,  &c. 
 
 Anfrv.  i.  If  by  [_corruftiblc~\  you  mean  that  which  hath 
 [_ap{[e}?erire~]  or  a  certainty  of  perifhing,  if  God  uphold  it 
 not,  I  grant  it  of  the  whole  Creation.  But  if  you  mean 
 that  which  in  its  nature  is  fo  fitted  to  dijfclution,  prijbing 
 or  decay ^  as  that  God  feemeth  to  intend  it  to  fuch  an  end  \ 
 or  mull  wiraculovflyprefcrve  it,  or  elfe  it  will  perifli  \  or  that 
 which  eventually  will  ferijb,  then  we  muftnotfo  eafily  dif- 
 mift  you. 
 
 2.  The  word  ^generated']  is  of  fo  great  ambiguity,  and 
 generation  it  felfa  thing  fo  little  underftood  by  mortals,  that 
 this  reafon  doth  but  carry  the  controverile  into  the  dark,  and 
 argue  ab  obfeuriore  &minbs  mto\  which  is  the  way  of  a 
 wrangler,  and  not  of  one  that  would  reveal  the  truth. 
 Either  generation  is  the  production  of  fbme  new  fuljiance^ 
 not  exiftent  before  fo  much  as  in  its  matter  j  or  it  is  only  the 
 cempofition  of  pre-exiftent  fubftances.  If  it  be  the  later,  then 
 you  may  prove  the  poffibility  and  probability  of  the  diflb- 
 lution  of  the  frame,  and  feparation  of  thofe  feveral  fub- 
 ftances. But  you  will  confefs  your  felvcs,  that  each  part  re- 
 Aaaa  2  taineth 
 
f  56  In  defence  of  the  Soul's  Immortality,  &c. 
 
 taineth  its  proper  nature  ftill  j  and  that  if  one  were  a  more 
 noble  and  active  element  than  the  red,  it  is  not  annihilated, 
 but  remaineth  fo  itill  without  debafement.  Therefore  if 
 their  opinion  were  true,  who  hold  the  pre-exiiknee  of  that 
 pureft  part  of  man  which  we  call  his  foul,  (  either  in  a  com- 
 mon element,  or  individuate)  noreafon  can  think  that  the 
 diflolution  doth  anymore  than  feparate  the  parts  of  man, 
 and  retain  that  foul  to  its  pre-exiftent  ftate-,  where  itill  it 
 will  be  as  noble  a  creature  as  it  was  here. 
 
 But  it  Generation  do  produce  a  fubfiance  de  novo,  which 
 did  no  way  pre-exiit,  then  it  is  either  a  corporeal  fid  fiance^  or 
 a  fliritual or  incorporeal :  which  leaver  it  be,  can  you  give 
 any  reafon  why  tbitjkouldperifh  at  the  diflolution,  any  more 
 than  if  it  had  pre-exifted  ?  If  the  nature  of  it  be  the  fame, 
 why  mould  not  the  ^r^riotf  be  the  fame?  one  of  the  two 
 you  will  confefs  it,  either  a  corporeal  fubfiance  or  an  incorporeal, 
 if  it  be  at  all  a  fubftanee  :  and  you  confefs  that  no  fubfiance 
 is  annihilated,  or  penfheth,  otherwfc  than  by  diflolution  of 
 parts.  If  the  reafon  of  your  major  be,  becaufe  the  thing 
 generated  hath  a  beginning,  and  did  or iri  de  novo,  fo  did  all 
 matter  and  fubjiances  that  be  created.  Or  if  you  fuppoie 
 them  all  from  eternity,  yet  do  but  fuppofe  them  to  be  crea- 
 ted and  have  had  a  beginning,  and  yet  to  be  the  fame  as 
 if  they  bad  been  eternal,  and  you  will  fee  that  there  will  be 
 thefame  reafon  to  prove  their  continuance,  as  long  as  their 
 nature  and  their  dependence  on  God  ire  both  the  fame. 
 
 But  it  may  be  you  will  form  your  objection  better,  and 
 fay,  that  Generationproducttb  no  new  fubfiance,  but  only  a 
 cempofition,  order  and  temperament  ofpre-exijimt  fubjiances : 
 But  fouls  are  generated :  Ergo,  'fkt-y  are  no  fubfiance s,  but  the 
 vrdcr  or  temperament  of  pre-exifient  fubjiances. 
 
 Anfve.  I  never  faw  any  thing  like  a  cogent  proof  of  the 
 major  :  and  moft  Christians  think  you  can  never  prove  the 
 minor. 
 
 A  fubfiance  may  be  called  new,  either  becaufe  it  is  made  of 
 nothing,  as  in  creation,  or  becaufe  it  arifeth  to  its  natural  ftate 
 of  perfection  ex  femine  velnaturaf(xcunda>whete  it  was  only 
 virtually  and  feminaUy  before. 
 
 Before  you  can  prove  your  major  even  in  the  firft  fenfe, 
 you  muft  be  better  acquainted  with  the  nature  of  God,  and 
 
 of 
 
In  define*  of  the  Soul s  Immortality \  &c.  r 
 
 of  Spirits,  and  of  Generation,  than  you  arc:  I  cannot  ima- 
 gine what  fhew  oi  proof  you  can  bring  to  prove,  that  uni- 
 vei  tally  no  generatu  ncaufeth  a  fubitance  totally  new,  unlets 
 you  will  go  to  Scripture,  ( which  you  believe  not  J  and 
 
 plead  from  Gcm  f  1.  that  God  then  ended  aH  hit  worlds,  and 
 therefore  dcth  create  no  more.    But,  i .  He  may  caufe  them  to- 
 tally de  novo,  without  fuch  a  creation  as  is  there  (poken  of: 
 for  he  may  by  a  itab'ilhed  Law  of  Nature  ad  joy  n  his  pro- 
 ducing influx  to  the  adr  of  a  creature,  (ordinarily,)  and  fo 
 difference  it  from  that  pre  p:r  creation.  2.  No  man  can  prove 
 that  God  hath  there  (aid  one  word  to  affure  us,  that  he  will 
 never  en  are  any  thing  hereafttr.     Cannot  a  workman  look 
 on  his  houfe,  and  fee  that  it  is  well  done,  and  fay,  I  have 
 rimmed  it,  without  obliging  him  never  to  build  another,  nor 
 to  make  any  reparations  of  that  as  there  is  caufc  ?    May  not 
 God  create  a  new  H.avai  and  Karth  ?    may  he  not  create  a 
 new  Star,  or  a  new  Plant  or  Animal,  if  he  pleafe,  without 
 the  breaking  of  any  word  that  he  hath  fpoken  ?  For  my  parr, 
 Inevei  fawaword  which  I  could  difcern  to  have  *ny  fuch 
 fignification  or  importance.    The  argument  torn  Genef.  i. 
 is  no  bettvr  than  theirs,  who  from  Chritt's  confnmntatum 
 do  gather,  that  his  death  and  b.i rial  which  followed   that 
 word,  were  no  part  of  his  fatisfacfory  meritorious  humi- 
 liation. 
 
 On  the  contrary,  there  have  been  both  Philofophers  and 
 Divines,  who  have  thought,  that  God  doth  in entni  inftanti, 
 properly  create  all  th/ngs  which  he  is  faid  to  conforve  :  of 
 whom  the  one  p.r:  do  mean  only,  that  the  being  of  the  crea- 
 tures is  as  dependant  on  his  continual  caufation,  as  the  life 
 of  the  branches  is  on  the  tree  :  but  that  the  fame  fubflauce  is 
 continued,  ar.d  not  another  daily  made.  But  there  are  others 
 who  think,  that  all  creatures  who  are  in  fl'xu  continuo,  not 
 ftrhcQ-nwwtii  but  ab  ent it  ate  ad  nib  Hum,  and  that  they  arc 
 all  but  a  continual  emanation  from  God,  which  2s  it  paifeth 
 from  him  tendeth  to  nothing,  and  new  emanations  do  rtill 
 make  fuch  afupply,  as  that  the  things  may  be  called  the 
 famei  as  a  River,  whofe  waters  pafs  in  the  fame  Channel. 
 As  they  th:nk  the  beams  or  light  of  the  Sun  doth  in  omni 
 injianti  oriri  &  fefiinare  ltd  r.ihilum,  the  ftream  being  11  ill 
 fupplied  with  new  emanations.  Were  it  not  for  the  over- 
 A  a  a  a  3  throw 
 
-  -g  In  defence  of  the  SqhU  Immortality^  &c. 
 
 throw  of  individuation,  perfonality,  rewards  and  punifh- 
 ments  that  hence  fcemeth  to  follow,  this  opinion  would 
 frem  more  plaulibk  than  th.irs,  who  groundkily  prohibit 
 G^d  from  caufing  any  more  new  beings. 
 
 But  though,  no  doubt,  there  is  unto  all  beings,  a  continual  " 
 emanation  or  influx  from  God,  which  is  a  continued  cuifa- 
 tion,  icmay  be  either  cenfervattve  of  the  being  rirft  caufed, 
 or  elfe  reftorative  of  a  being  continually  in  decay,  as  he  pleafe: 
 for  both  ways  are  poftible  to  him,  as  implying  no  contradi- 
 ction j  though  both  cannot  be  about  one  and  the  fame  be- 
 ing, in  the  fame  refpedt,  and  at  the  fame  time.  And  our 
 ftnfe  and  reafon  tell  us,  that  the  confervaiive  influx  is  his 
 ufual  way. 
 
 2.  But  it  is  commonly,  and  not  without  reafon,  fuppofed, 
 that  generation  produceth  things  de  novo  in  another  fenfe  : 
 not  alfolutely,  as  creation  doth*,  but  fecundum quid,  by  ex- 
 alting the  feminal virtue  into  ad,  and  intop:rfe<ftion.  New 
 individuals  are  not  madeof new  matter  now  created  j  but  the 
 corporeal  part  is  only  pre-exiftent  matter,  ordered,  com- 
 pounded and  centempered :  and  the  incorporeal  p^rt  is,  both 
 quoad  materiam  fuam  metaphyftcam,  &  formam  vel  n^turant 
 Jpccificam,  the  exaltation  and  exf  urgency  of  that  into  full 
 andperfeU  exijience,  which  did  before  exift  infemine  virtuofo. 
 
 Whtn  God  had  newly  created  the  firfl  man  and  woman, 
 he  created  in  them  a  propagating  virtue  and  fecundity  :  this 
 was,  as  it  were,  femenfminis :  by  this  theydofirit  generare 
 femenfeparabile :  which  fuppofitis  fupponendu ,  hath  a  fecundity 
 fit  to  produce  a  new  fufpfitum  vel  perfonam;    and  may  be 
 calkd  a  per fm  fern  inaVy  or  virtually,  but  not  atlu ally,  formally 
 and  froperly :  and  fo  this  perfon  hath  power  to  produce 
 another,  and  that  another  in  the  fame  way.    And  note,  that 
 the  fame  creatingword,  which  faid,  La  there  be  light;  and, 
 Let  us  make  man  \  did  lay  alio  toman,  as  well  as  to  orher 
 creatures,  Incr  e  a fe  and  multiply :  not,  [_create  new  fouls  or 
 bodies  3  but  by  generation,  [_  Increafe  and  multiply  ~]  which  is 
 the  bringing  of  many  perfons  out  of  two,and  fo  on,  as  out  of  a 
 feminal pre-exiftence  or  virtual,  into  aBual 'formal  exijience. 
 
 He  knoweth  not  the  mylierioufnefs  of  this  wonderful 
 work  ofGodj  nor  the  ignorance  of  mankind,  who  knoweth 
 not  that  all  generation  of  ntan>  bruits  or  plants,  hath  much 
 
 that 
 
In  defence  of  the  Sonfj  Immortality.  &c.  5  50 
 
 that  is  to  us  u  nfc  arc  hablc.     And  they  thaf  think  it  a  difhd- 
 
 nourto  a  Pi  f(  pher,  uo:  to  undertake or  pretend  torcn- 
 der  the  jult  cauils  of  this  and  all  other  the  Phenomena  in 
 nature,  do  but  (ay,  I  ml  hi  U  the  difienour  of  wy  ignorance  by 
 mg  <t ,  that  is,  by  telling  men  that  I  am  ignorant  of  my 
 ranee,  and  by  aggravatii  g  it  by  tins  mcreafe,  and  the 
 addition  ot :fride,frefumftion  and  falfity. 
 
 This  much  is  certain,  i.That  whatio.vcr  diilmd  parts 
 do  conftitutc  individuals,  which  are  thyaifelves  of  ft  viral 
 natures i  (a  many  (cveral  nature s  in  the  world  we  may  con- 
 fidently aflcrt,  though  we  under  fund  not  wherher  they  all 
 exift  ptfaratedfyy  or  are  found  only  in  conjunction  with 
 orhers. 
 
 2.  We  certainly  find  in  the  world,  *  i.  An  intelligent  *  The  riatonifh  me> 
 nature,  2.  A  fentitrve  natures  3.  A  fiery,  active,  vegetative  thod  rf  p'ogrejfio*  is 
 nature,  4.  A  paHive  matter,  which  receiveth  the  influx  of  '*{"  J"*1™*1  u?  %* 
 
 A.  T  1  •   u  j \  r     1  1  •    *  j  Hotinus  ^nnead.  4. 
 
 active  natures ;  which    is  d  hnbutcd  into  air,    and  water,  j  -    p.  584.  and  out 
 and  earth.  §f  him  by    FjcIous, 
 
 [  Sicut  ae'ris  fum- 
 mum  primum  omnium  ignicar,  ab  tnfimo  ignis,  fie  cesium  fummum  corpus  primo  aninoacurab 
 anima  quae  eft  ulcirrum  Divinorum  :  Ipfum  Bonum  eft  quafi  Centrum:  Mens,  lumen  indc 
 cmicansj  &  penv.anens  :  Anima3  Luincn  dc  Lumine  le  moven-  :  Co;  pus,  per  fe  opacum  illu- 
 minatur  ab  anima;  fedAnimce  in  eeslo.,  fecurar  ilLminantj  f.bceslonon  fine  cura. 
 
 Eftutic|ue  aliaiid  veh  t  cent, km  •  Penes  hoc  autcm  cir  cuius  ab  ipfo  miens  :  Procter  hate  & 
 alius  circulu.  Lumen  dc  limine  :  ultra  hare  inf  per  non  amplhis  Luminh  circ.ilus,  fed  jam  Lu- 
 minis  indigus  alien),  propriac  lucis  inopia.    lnqu.?iot.ib:ci. 
 
 3.  The  moll  active  nature  is  moft  communicative  of  it 
 felt,  in  the  way  of  its  proper  operations. 
 
 4.  We  certainly  perceive  that  the  Sun  and  fiery  nature  are 
 active  upon  the  air,  water  and  earth,  which  are  the  paf- 
 five  Elements.  And  by  this  activity  in  a  threefold  influx, 
 Motion,  Light  and  Heat,  do  caufe  the  fcnlible  alterations 
 which  are  made  below  ,  and  fo  that  it  is  as  a  kind  of  life,  or 
 
 .  general  form,  or  fbul  to  the  paflive  matter. 
 
 5.  Wc  alfo  find  that  Motion,  Light  and  Heat,  asfuch,  are 
 all  different  totajpecie  from fenfation;  and  therefore  as*  fuch 
 are  not  the  adequate  caufes  of  it.  And  alfo  that  there  is  a  (en- 
 fitive  nature  in  every  anynal,  befides  the  vegetative. 
 
 6.  Whether  the  vegetative  nature  beany  other  than  the 
 fiery  or  folar,  is  to  man  uncertain.     But  it  is  molt  probable 
 
 that 
 
In  defence  of  the  Soul's  Immortality y  &c. 
 
 that  it  is  the  Tame  nature,  though  it  always  work  not  to 
 actual  vegetation,  for  want  of  prepared  matter.  But  that 
 the  Sun  and  fiery  nature  is  eminent er  vegetative,  and  there- 
 fore that  vegetation  is  not  above  the  nature  of  fire,  (  or  the 
 Sun  J  and  fo  may  be  anetflctof  it. 
 
 7.  In  the  production  oi  vegetatives  by  generation  it  is 
 evident,  that  as  the  fiery  active  nature  is  the  neaxefi  caife 
 efficient,  and  the  pffive  is  the  matter  and  recipient.  So  that 
 this  igneous  nature  generateth  as  in  three  diftinguifticd  fub- 
 je&s,  three (evera!  ways.  1.  Asm  Parentibus  &femine,  mto 
 which  God  ab  origine  in  the  creation,  hath  put  not  only  a 
 ft  ai\ot'  the  active  virtuous  fiery  nature  in  genera!,  but  alio  a 
 certain fyec'ul  nature,  differencing  one  creature  from  ano- 
 ther. 2-  The  Sun  and  fuperiour  globes  of.  the  fiery  nature, 
 which cafta  paternal,  though  butuuiverfal  influx,  upon  the 
 {Qiefadfenten.  3.  The  calor  natural^  teUurts,  which  may  be 
 called,  as  Dr.  Gilbert  and  others  do,  its  fop 1  or form  ;  which  is 
 to  the  feed  as  the  anima  mstrii  is  to  the  infant.  And  all  thele 
 three,  the  fiery  nature  o1^  the  fern en%  of  the  Sun,  and  cf  the 
 calor  natural  teHur is ,  are  generally  the  fame:  and  by  their 
 agreeablenefs  do  meet  in  co-optration  for  generation. 
 
 8.  Herein  all  three  as  conjunct  are  the  caufe  of  Life^  as 
 Life,  the  Sun,  the  feed,  and  the  calor  teluris,  communicating 
 conjunctly  what  in  their  natures  they  all  contain:  that  is, 
 an  active  nature,  having  a  power  by  motion %  light  and  heat, 
 to  caufe  vegetation  and  its  conjunct  effects.  Eut  the  calor  & 
 motus  foils,  and  the  calor  telur is,  are  but  umverfal  caifes  of 
 life  as  life  :  but  the  virtus  femina Us  is  both  a  caufe  of  life  in 
 genert,  and  a  jpecifying  caufe  of  this  or  that  fort  of  Plants  in 
 fiecie :  the  rtafon  why  e.g.  an  Oak,  an  Elm,  a  Rofc-tree, 
 and  every  plant  is  what  it  is  injpecie,  being  to  be  fetch' d 
 from  the  feed  alone,  and  the  Creator's  will. 
 
 9.  Though  the  feed  be  the  chief  or  only  jpecifying  caufc^ 
 (  why  this  is  Adeantum,  and  that  Betonica,  and  that  Calen- 
 dula, & c.  )  yet  the  Sun  and  Earth,  the  univerfal  caufe s,  do 
 contribute  much  more  to  the  life  as  life,  than  the  feed  it  ielf. 
 
 10.  This  fiery,  or folar  active  nature,  isfo  pure,  and  above 
 the  full  knowledge  of  mortals,  that  we  have  no  certainty 
 at  all,  whither  in  all  this  generative  influx,  it  communicate 
 to  vegetatives  from  it  felf  a  pre-exijient -matter,  and  fo  draw 
 
 it 
 
In  defence  of  the  Soul's  ImmortAlity,  &c.  5  6 1 
 
 it  back  to  it  (elf  again  by  circulation  )  or  whether  it  do  only 
 by  the  fubftantial  contact  of  its  active  itreams,  cherifh,  and 
 actuate,  and  pcrkct  the  fubjhmce  which  it  findeth  infemme 
 &  tnatffti  fafliv&h  or  whether  per  influxum  virtutu,  it 
 operate  only  by  that  which  is  commonly  called  Quality,  with- 
 out any  communication  or  contact  ot  fubftance. 
 
 ii.  In  all  this  operation  of  the  Solar  or  fi ry  nature  in 
 generation,  \t  is  quid  medium y  between  the  paffive  mattering 
 the  animal  nature,  and  is  plainly  an  image  of  the  animal  na- 
 ture and  its  operations :  fo  like  it,  that  it  hath  tempted 
 many  to  afcribe  all  animal  operations  only  to  the  Solar  or 
 fiery  nature,  and  hath  caufed  wife  men  to  doubt  whether 
 this  nature  be  to  be  numbred  with  things  corporeal  or  in-. 
 corporeal ;  and  to  place  it  between  both,  as  participating  in 
 (everal  refpects  of  both. 
 
 12. 'f  the  ft n fit ive nature  be  really  above,  or  fpeciflcally 
 different  from  the  fiery,  we  may,  in  what  is  did,  conjecture 
 much  at  the  order  of  the  generation  of  things  lenhtive,  viz. 
 by  a  three-fold  caufe  co-operating,  one  Specifying,  and  two 
 vniverfal  and  cherijhing  The  Specifying  is  the  virtus  feminal  it 
 marit  &fcewin£  conjunct,  and  of  neither  alone,  (  the  lame 
 God  which  bids' d  the  fingle  feed  of  a  plant  with  the  gift 
 of  multiplication,  blefs'd  only  the  conjunct  feeds  of  male 
 and  female  animals  with  that  gift :  )  The  fuperiour  univerfal 
 caufe  is  either  fome  anima  universalis  cjufdem  nature,  or 
 God  immediately.  By  an  Anima  univerfal  it  I  mean  not  an 
 anima  totius  mundi  but  ot  that  fuperiour  vortex  or  part  which 
 this  earth  belongs  to.  Either  this  is  the  Suny  or  fome  in- 
 vifiblefoul.  If  it  be  the  <SW,  it  is  not  by  its  fimple  fiery  nature 
 before  mentioned;,  btcauCefenfation  feemeth  to  be  (omewhat 
 totafpecie,  differeut  from  motion,  light  and  heat :  and  then 
 ifmult  prove  that  the  Sun  is  compound,  and  hath  a  fuperi- 
 out  form  and  nature,  which  either  form  a  liter  or  eminenteris 
 fenfitive  y  and  that  by  this  it  is  that  it  animateth  infenour 
 ientitives.  But  of  this  we  mortals  have  no  certainty:  It 
 (eemeth  very  improbable,  that  a  worm  or  flie  (hould  have 
 a  nature  fuperiour  to  any  that  the  Sun  hath :  but  proba- 
 bilities are  not  certainties :  there  are  things  higheft  and 
 things  loweft  in  their  fcveral  kinds.  But  remember,  that  if 
 it  (hould  be  the  $un>  it  is  by  that  nature  fuperiour  to  fire7 
 
 Bbbb  by 
 
g  fo  rfe/e»ce  *f  **e  $wf  J  Immortality,  &c. 
 
 by  which  it  doth  it :    The  maternal  univerfd  Caufe  of  the 
 fnfit  ive  life  is  the  Mother.     Whether  the  ffirits  of  a  fenfitive 
 Creature  have  more  in  them  thanthefpiritsofa  Plants  and 
 do  nunc  by  nutrition,  than  caufe  Vegetation  ;  whether  they 
 nounfh  fenfitive  Life  as  fuch,  is  doubtfull :  But  if  they  do  fo, 
 they  be  but  an  vniverfal  and  not  a  fyec'rfying  Caufe  j  that  is, 
 the  Caufe  of  Life  as  Life,  but  not  of  the  vita  hovti,  equi9 
 canti,  felifj  aquilt,  qua  tain.   And  therefore  if  the  late-difco- 
 vered  trick  of  paflii.g  all  the  blood  of  one  animal  into  ano- 
 ther, be  profecutcd  to  the  utmoft  tryal,  poflibly  it  may  do 
 much  to  the  advantage  of  Life  and  Seufe  as  fuch  >  but  never 
 to  the  alteration  of  the  ftecies,  to  turn  a  Dog  into  a  Swine, 
 or  any  or  her  fort  of  Animal. 
 
 13.  Whether  the  ■  fen  fit  ive  nature  be  mod  refined-corpo- 
 real, or  totally  incorporeal ,  is  part  the  reach  of  man  to  be 
 allured  of. 
 
 14.  The  forefaid  difficulty  is  greater  here  than  in  the  Ve- 
 getative G  neration,  viz.    Whether  in  the  multiplication  of 
 fenfitive  fouls,  there  be  an  addition  of  fubftance  communica- 
 ted from  the  Univerfal  Caufes  ?  or  a  greater  quantity  or  de- 
 gree of  matter  (phyiieal  or  metaphyfical)  propagated  and 
 produced  into  exiftence  by  generation,  than  there  was  be- 
 foie  ?    It  feemeth  hard  to  fay, that  a  pair  of  Animals  in  Noahs 
 Ark,  had  as  much  matter  or  fubrtance  in  their  fouls  as  the 
 millions  fince  proceeding  from  thtm :    But  whether  fuch 
 fouls  have  quanti.ive  degrees  }  or  by  what  terms  of  grada- 
 tion the  f)uls  of  millions  are  dirtin&from  one  ?  befides  the 
 number  ?  or  whether  God  in  the  blefling  of  multiplication, 
 hath  enabled  them  to  increafe  the  quantity. of  matter  which 
 (hall  fcrve  for  fo  many  more  forms  ?  are  things  which  we 
 cannot  tully  underftand. 
 
 15.  In  the  lik*'  manner  we  may  rife  up,  and  conceive  of 
 the  Generation  of  Mankind.  We  are  fure  that  he  hath  an 
 intelligent  nature,  much  nobler  than  the  fenfitive.  And  we 
 know  that  homo  generat  hvminem  :  And  we  know  that  in 
 his  Generation  there  is  an  Vniverfal  Caufe,  and  a  Specifying 
 Caufe  :  ( for  though  there  be  but  oncfiecies  of  men,  yet  there 
 are  mere  of  Intelligences  v  and  that  one  may  have  an  Vniver- 
 fal  Caufe,  producing  that  and  other  effedts,  and  an  Univocal 
 fpecia!  Caufe.,)   We  know  that  becaufe  he  is  Generated,  the 
 
 fccifying 
 
In  defence  of  the  Souts  Immortality ,  &c,  5  6% 
 
 {periling  Caip,  i>  the  fecundity  or  propagating  power  of 
 the  Parent,  generating  a /Vptfr#r>/r  feed,  which  feed  (m  con« 
 junction  as  atorefaid,  &  fupptfitii  fupponendx)  is  feme n  hc~ 
 mink  ,  and  is  man  femhutVy  and  virtually,  but  not  attually  ; 
 that  is,  Hath  both  Paflive  and  Activ,  Power,  and  virtue,  by 
 reception  oi  the  influx  of  the  univerful  C,iufe,  to  become  a 
 man.  The  uuiverlal  inferior  or  feminine  Cauie,  is  the  M  )- 
 thers  Body  ,  and  Soul ,  or  the  vvhole  Mother,  in  whom 
 the  Infant  is  generated  and  cherifhed.  I  call  it  Vmvafal: 
 For  it  is  only  \htfemen  that  rprcifieth  :  And  therefore  by  a 
 falfe  or  /bruttilh  femen  a  woman  may  produce  a  Monitor. 
 YhcVtiverfal  F»tirnil  Caufe  is  certainly  GOD  ut  prima, 
 and  it  is  probable  alio  ut  fola :  For  he  made  Mans  Soul 
 atriift  by  that  immediate  communication,  which  is  called 
 Breathing  it  into  him:  And  the  LiteLeGual nature  (  though 
 ipecified  into  Angels  and  Men)  rs  the  necrcftto  GOD  that 
 we  have  any  knowledge  of:  And  therefore  Reafon  will  not 
 teach  us  to  look  to  any  intermediate  univerfal  or  fupenour 
 Gzufe^  becaufc  there  is  no  created  frperLur  Nature  to  the 
 Inteliidual :  And  it's  abfurd  to  goc  to  the  Inferior  to  be  the 
 Caufe  of  the  fupenor.  If  any  will  needs  think,  that  under 
 Go^,  there  is  fcnie  Vniverfal  Intellect  (  not  of  the  whole 
 Univerfe,  for  that's  plainly  improbable,  but  of  our  Syfteme 
 or  Vortex,  )  they  muft  take  it  to  be  (ome  Angelical  Intelli- 
 gence, as  Arijbrle,  or  the  Sun,  No  man  can  prove  either  of 
 thefe  to  hive  any  fuch  office  And  for  the  Su?i,  it  is  certain 
 that  it  is  not  po.lible,  unlefs  itfclfbe  an  Intelligence  :  And 
 though  to  humane  Reafon  it  fcem  very  likely,  that  fo  glo- 
 rious a  corporeal  Nature  as  the  Sun,  mould  not  be  deftitute 
 of  as  noble  a  form,  as  a  lump  of  Clay,  a  humane  body  doth 
 polfeTs ,  that  fo  there  may  be  a  proportion  in  Gods  works 
 between  the  nobility  of  matter  and  form  >  yet  all  this  to  man 
 is  utterly  uncertain ;  nor  doth  any  man  know  whether  the 
 Luminaries  arc  animated  with  either  fentient  or  intelligent 
 Souls,  or  not.  He  that  moft  confidently  alferteth  either,  and 
 fcorneth  the  Contradicter,  doth  but  tell  you,  that  he  is  ig- 
 norant of  his  ignorance.  But  if  it  mould  prove  true,  as  ma- 
 ny of  the  Fathers  thought,  and  MammeYtut  ubifupra  afitrt- 
 eth,  that  Angels  have  fiery  Bodies  which  they  animate,  and 
 fe  that  the  Sun  is  animated  with  an  Intelligence,  it  would 
 
 Bbbb  t  not 
 
5$4  In  defence  of  the  Sonh  Immortality,  &e. 
 
 not  follow  that  as  fiery  or  as  finfitive,  but  only  as  intellective^ 
 it  were  a  fubordinate  univerfal  Caufe  of  compleat  humane 
 Generations^  and  that  Sol  &  Homo  generant  hominem  ^  (  fave 
 only  quoad  Corp  us,  which  is  but  fecundum  quid.)  But  that 
 God  is  xhzVniverfal  Caufe  is  unquestionable,  whether  there 
 be  any  fubordinate  or  not. 
 
 1 6.  And  here  it  is  no  wonder  if  the  doubts  arife  which 
 were  in  the  cafes  of  the  forementioned  Generations.    Whe- 
 ther God  as  the  univerfal  caufe  produce  new- metaphy ileal 
 matter  for  new  forms }  Whether  millions  of  Souls  fince  ge- 
 nerated, have  not  more  fetch  metaphyfical  matter,  than  the 
 foul  of  Adam  and  Eve  alone  ?    How  Souls  may  be  faid  to 
 have  more  or  Ids  fuch  matter  or  fubfiance  ?    Whether  he 
 educe  all  Souls  e  virtute  &  foecundit  ate  pirn  arum,  by  giving 
 them  a  power  without  any  diviiion  or  diminution  of  thern^ 
 felves,  to  bring  forth  others  by  multiplication  >  and  fo  caufe 
 his  Creature  to  participate  of  his  own  fecundity^  or  power 
 of  caufing  Entities,  &c.  But  fuch  difficulties  as  thefe,  which 
 arife  not  from  uncertainties  in  Theology,  but  are  the  meer 
 confequents  of  the  imperfection  of  humane  Intellects    and 
 the  remotenefs,  depth,  and  unrevealednefs  of  thefe  myfte- 
 rious  works  of  God,  mould  turn  no  man  from  the  holding 
 of  other  plain  revealed  truths.     As  that  man  generateth  man  -, 
 that  God  is  the  chief  Jpecify'mg  Caufe  by  his  firft  making  of 
 man,  and  giving  him  the  power  and  blefling  of  propagation, 
 which  he  mil  maintaineth,and  with  which  he  doth  concurre; 
 That  Man  is  the  fecond  fpeofying  Caufe  in  the  cxercifeof 
 that  power  of  Generation  which  God  gave  him.    That  God 
 is  the  chief  univerfal  Caufe  v  and  to  the  production  of  an  In- 
 tellectual nature  as  fuch,  doth  unfpeakably  more  than  man. 
 That  the  mother  as  cherifhing  thefemen  utriufq,  Par  entity  is 
 the  maternal  univerfal  Caufe^  &c    We  know  not  fully  how 
 it  is  that  one  Light  caufeth  a  thoufand,  without  dwifion  or 
 diminution  of  it  felf :  and  what  it  is  that  is  caufed  de  novo. 
 It  is  eafie  to  fay,  that  it  is  but  the  motion  of  one  part  of  the 
 atomes  or  materia  fubtilU  moving  another,  which  was  all 
 pre-exiftent :  But  few  men  that  can  fee  through  a  fmoke  or 
 duft  of  atomes,  will  believe,  that  the  Sun  and  other  fiery 
 bodies,  which  fhew  themfelvcs  fo  wonderfully  to  us  by  Mo- 
 thn>  Light  and  Heat ,  have  no  peculiar  Nature*  Power  or 
 
 Virtues 
 
In  defence  of  the  Souls  Immortality^  &c  '         565 
 
 Virtues  to  cauft  all  this,  but  meer  magnitude,  and  figure  : 
 And  that  thole  Corpufcles  which  luve  lo  many  hundred  dc- 
 I  of  magnitude,  and  figures,  fhould  not  fall  into  as  many 
 hundicd  fuch  Bodies  as  we  call  Elements,  rather  than  int 0 
 XW9  01  jour. 
 
 Suppofe  ('  which  we  may  ad  verum  exquirendum )  that 
 there  were  no  more  Fire  in  the  Univerfe  than  one  Candle  : 
 It  having  the  fame  nature  as  now  it  hath ,  that  Candle 
 would  turn  Cities  and  all  combuitible  matter  into  Fire. 
 But  of  the  Generation  of  man  quoad  animam,  I  referre 
 the  Reader  to  Sennertus  his  Hypomnemata  f  to  omit  all 
 others.  J 
 
 And  now  I  would  know  what  there  is  in  Generation 
 that  fhould  be  agamit  the  Immortality  ofthe  Soul  >  will  you 
 fay,  it  «  bcoaufc  the  Soul  hath  a  Begging  ?  I  have  anfwe-  *-«"•*  ^ 
 red  before,  that  (o  have  all  Creatures  :  Is  it  becaute  it  proveth  the  name  of  Grc^. 
 the  Soul  material?  1 .  It  it  did,  I  have  (hewed  that  you  your  Nyflcn.  )  while  f  be 
 (elves  hold  a  perpetuity  of  matter  .  2.  But  it  doth  not  ft.  endcavoitreib  to  prsve 
 If  vou  fay,  that  Ltcorporeal  Stints  generate  not :  I  anfwer, l^  P<e- exigence  of 
 *V,J     •    ,  11  j     rr    .  ir  r         i_      ^ouh^otb thus peyem- 
 
 That  is  but  a  naked,  unproved  afkrtion.     It  you  fay,  that  pt9rily  conciud'e   [  si 
 
 Angels  do  not :  I  anfwer,  that    1 .  that  is  not  becaufe  they  are  anim*  ex  ortu  fiunc 
 
 unable  or  unaft  if  God  thought  it  fitteit  for  them  :  nor  2.  can  mumo,  racione  pro. 
 
 any  man  prove  de  (ado  whether  they  do  or    not.    Chrift  Jidcnti*  fiunt,  &  ca- 
 
 faith,  They  marry  not :  but  he  faith  not,  whether  they  at  all  q,x  cx  pr0paRaiionc 
 
 propagate  thdr  jpecies  or  not :  I  know  the  negative  is  taken  generis  oriunnti  :  fi 
 
 for  certain  •,  and  I  fay  not  that  it  is  not  true,  but  that  it  is  »»ncej  nihilo,  Crea- 
 
 not  certain  nor  at  all  known,  and  therefore  an  unfit  fuppo-  c,°   ^  cft'-nc<\\ve~ 
 "  .  n.LT  r  ri_oi   rumeft,cc!iavit  Deu« 
 
 iition  to  argue  trom,  againft  the  Immortality  of  the  Soul.  ab  omn-bui  c?eiibu4 
 
 And  I  muft  confefs,  that  for  my  part,  as  I  have  oft  read,  fuis :  Non  ergo  nunc 
 Forynd  fe  wultiplicanty  and  that  the  Fire  can  more  multiply  *aire*  fiunc:  Briber* 
 or  encrcafe  it  felf  than  Earth,  and  as  I  know  that  the  more  "J°ZnT™tlfn* 
 noble  any  Nature  is,  the  more  like  it  is  to  God,  and  there-  ItitVe  flttbXgTnp 
 fore  more  potent,  more  active,  more  fecund  and  productive  j  either  of  the  Opinion 
 (o  I  fhould  farr  rather  think  that  the  Angelical  Nature  can  wbUhkeofpofch. 
 propagate  it  felf  than  the  Humane,  if  God  had  not  told  me 
 the  later,  and  faid  nothing  pro  or  contra  ofthe  former.    And 
 therefore  make  no  doubt,  but  if  it  do  not,  (  which  no  man 
 knowethj  it  is  not  becaufe  things  material  are  more  able, 
 but  for  other  rcafons  unknown  to  us.    Whether  becaufe 
 
 Bbbb  3  God 
 
5  $5  In  defence  of  the  Scuts  Immortality ,  e£r. 
 
 God  will  have  this  lower  World,  to  be  thclStidm  vel  Matrix 
 CxloYnm,  and  the  Seminary  ot  Heaven,  and  all  multiplication 
 to  b-1  here,  or  what  it  is,  we  know  not. 
 
 But  if  it  be  on  the  other  fide  concluded,  that  the  whole 
 fubftance  of  a  Soul  doth  proceed  directly  and  immediately 
 from  God,  it  doth  make  no  great  alteration  in  this  cafe,  or 
 any  of  the  coincident  cafes  about  humane  propagation  :  if 
 you  coniider,  l.Ttiat  it  is  impodible  that  there  fhould  be 
 any  fubflance  which  is  roc  totally  from  God,  either  imme- 
 diately, or  mediately  :  And  that  what  isfaid  to  he  mediately 
 from  Him,  hath  in  it  as  much  of  his  Caufation  as  if  there 
 were  no  medium  :  For  God  is  not  a  partial  Cauf-,  but  a  total 
 in  fro  genere  •,  and  he  is  as  neer  to  the  etfect  as  if  there  were 
 no  iecond  Caufe.     2.  That  the  Somatifts  themfdves   fay  , 
 that  in  the  Generation  of  Plants  and  Animals  (  which  they 
 fuppofe  to  be  totally  Corporeal)  there  is  not  the  leaf!  degree 
 of  fubflance  produced  de  novo,  and  therefore  there  is  none, 
 but  what  was  totally  of  God,  and  the  Parents  do  but  caufe 
 inftrumentally  the  uniting  of  matter  prae-exiftent.   There- 
 fore if  in  the  Generating  of  Man,  the  Parents  do  bit  inflru- 
 mentally  caufe  the  uniting  ci  fubflance  which  is  totally  fcom 
 God,  though  not  pra?-exiitent,  it  little  difFerencech  the  Cafe 
 as  to  the  confequents.     3.  Efpecially  conlidering  that  what 
 God  doth,  he  doth  by  an  eftablifht  Law  of  Nature  :  As  in 
 his  making  of  the  World  he  made  the  Sun  a  Cap  fa  Vniver- 
 fain  conftantly  to  fend  forth  the  emanation  of  Li^ht,  H.at, 
 and  moving  force  upon  paffive  matter,  and  thereby  to  pro- 
 duce effe&s  diverdfyed  by  the  preparations  and  reception  of 
 that  matter-,  as  to  (often  Wax,  to  harden  CUy,  to  make  a 
 Dunghill  (link,  and  a  Rofe  fmell  fweet,  to  produce  a  poy- 
 Cbnous  and  a  wholiom  Plant,  a  Nightingale  3nd  a  Toad,  &c. 
 and  this  without  any  difhonour  to  the  Sun  :    So  if  G@d  the- 
 Father  of  Spirits,  the  Central  efficient  of  Souls,  have  made 
 it  the  original  Law  of  Nature,  that  he  will  accordingly  afford 
 his  communicative  Influx ,  and  that  in  Humane  Generati- 
 ons, fuch  and  fuch  Preparations  of  matter,  (hall  be  as  Re- 
 ceptive of  his  emanations  for  fuch  and  inch  Forms,  or  fpiri- 
 tual  fubftances,  and  that  he  will  be  herein  but  an  Vniverfal 
 Caufe  of  Souls  as  Souls,  and  not  of  Souls  as  dean  or  unclean  * 
 
 and 
 
In  defence  of  the  SonF*  Immortality^  &c.  567 
 
 and  tint  this  (hall  depend  upon  the  proration  ot  the  Re- 
 cipient (whether  it  be  the  Body ,  or  a  itnticive  torching 
 Principle^  Cftill  keeping  at  his  pleaiure,a*a  Voluntary  Agent, 
 the  lufpeniion  or  diipofe  of  the  effect  J,  this  would  make  no 
 great  alteration,  neither  as  to  the  point  ot  original  fin,  nor 
 any  other  weighty  confequent. 
 
 OBJECTION    XIII. 
 
 O 
 
 \Mne  quod  oritur  inter  it :  'that  which  U  not  eternal  of  to 
 pjji  duration,  U  not  eternal  M  to  future  duration  :  But  the 
 Soul  is  not  eternal  as  to  pafl  duration  :  Ergo. 
 
 An ftv.  I  confeil  this  argument  will  prove  that  the  Soul  is 
 not  mortal  ex  necefptate  fue  nature,  without  dependance  on 
 a  Voluntary  prelerver.  And  therefore  Cicero  after  moft  other 
 Philofopheis,  wno  ufeth  the  Major  for  a  contrary  Conclu- 
 fion,  miilook  in  this,  thit  he  thought  the  Soul  was  as  natu* 
 ral  an  Emanation  from  God  as  the  beams  or  light  is  from 
 the  Sun :  ai.d  therefore  that  it  was  naturally  eternall  both 
 a  parte  ante  &  a  parte  ptji :  which  nude  Arnobius  and  other 
 Ancients  argue  as  much  againft  the  fUtovilts  Immortality  of 
 the  Soul,  as  againft  the  Epicureans  Mortality,  To  that  fasl 
 faid  btforej  one  would  think  that  they  were  heretical  m  this 
 point  that  doth  not  mark  them  well.  But  it  is  only  this 
 natural  Eternity  which  they  confute  :  And  when  the  Phi- 
 lofophcrs  fay,  that  Owns  quod  oritur  inter  it,  they  can  mean, 
 or  at  lcalt  prove  no  more  but  this,  that  it  is  not  Everlafting 
 ex  necefiitate  nature.  But  yet  1. It  maybe  in  its  nature 
 fitted  to  be  perpetual.  2.  And  by  the  will  of  the  Creator 
 made  perpetual.  Every  Creature  did  orirt  de  novo:  and  yet 
 every  one  doth  not  interire. 
 
 object:. 
 
5^8  In  defence  of  the  Soul's  Immortality,  &c. 
 
 objection  xiv. 
 
 Would  yon  fee  Pbjf-  A  M°n&  a^  y°UY  Arguments  fer  the  Souls  Immortality \  there 
 cat  Arguments  for  the  /I   are  none  but  Morall  ones. 
 
 Siuls  iMwporeity  and  Anfv.  Morality  is  grown  (o  contemptible  a  thing,  with 
 immortality  timing  f  debauched  perfons,  that  a  very  argument  is  invali- 
 a  mn'titude  that  have    .       ,  .       ,  r  ,      c.\  i  n 
 
 done  it,  l  dcfireyox  to  fated  by  them  or  contemned,  it  they  can  but  call  it  Moral. 
 rati  Plotinus,  En.  4.  But  what  is  Morality  but  the  modality  of  Naturals  ?  And  the 
 1.  7.  of 'the  immoru  fame  argument  may  be  Natural  and  Moral.  Indeed  we  call 
 of  the  sonl  •  wbtfe  that  a  Cau^  ^ru/*  0ft-times  which  doth  not  ncceflkate  the 
 be^e*ilo;Mnlteti^:  And  yet  fometimes  even  moral  Gaufes  do  infiBMy 
 tedious  in  tmnferibing  and  certainly  produce  the  e fifed.  But  caufathn  and  argu- 
 that  wbkb  is  already  mentation  are  different  things,  and  Co  is  an  effed  and  a  Lo- 
 foweJLmitm  (abate-  ^\  confequence.  Will  you  call  the  consequents  of  Gods 
 f% l!TP  Cm'  own  Wifdom,  Juftice,  Veracity,  Goodnefs,  drc.  uncertain  as 
 
 Vid.  &  SiYonarol.  coming  from  a  Morall  Caufc  ?  The  Soul  is  an  Intellectual 
 1. 1.  c.  ulc.  free  agent,  and  adapted  to  Moral  operations.  And  this  is  its 
 
 excellency  and  perfection,  and  no  difparagement  to  it  at  all. 
 And  if  you  will  better  read  them  over,  you  will  finde  that 
 my  Arguments  are  both  Phyfical  and  Moral :  For  I  argue 
 from  the  A6ts  or  operations  of  the  Soul  to  its  Powers  and 
 Nature  i  And  from  its  Ads  and  Nature  to  its  ends,  with 
 many=-fuch  like,  which  are  as  truly  Phyfical  media,  as  if  I 
 argued  from  the  nature  of  fire  and  Earth,  that  one  if  not 
 hindered  will  afcend,  and  the  other  defend.  And  other 
 nteti  have  given  you  other  Arguments  in  their  Phyficks  and 
 Metaphyficks. 
 
 OBJECTION    XV. 
 
 VOu  feetnto  confefs  that  you  cannot  f  rove  the  endlefs  dura- 
 Hon  of  the  Soul  by  any  Argument  from  Nature  alone  \  But 
 only  that  it  {baU  live  another  Life  which  you  caU  a  Life  of  Re- 
 tribution. 
 
 Anfu>.  I  told  you,  that  a  great  probability  of  it,  I  thus 
 prove :  God  hath  made  the  Soul  of  a  Naturcnot  corruptible, 
 r  but 
 
In  defence  of  the  SohI's  immortality^  &c.  5  69 
 
 but  an: to  perpetual  duration :  Ergo,  he  thereby  declared* 
 his  wilf,  that  he  intendeth  it  for  perpetual  duration  :  becaufe 
 he  maketh  nothing  in  vain,  either  for  i'ubltancc  pi  quality. 
 Ic  may  be  tonic  other  will  think  that  this  argument  will  in  • 
 fcrre  not  only  -^probability  but  a  ttrt  tinty. 
 
 And  if  you  go  back  to  your  objection  of  Materiality,  1 
 now  only  adde,  that  Arifiotle  and  his  followers,  who  think 
 that  the  Heavens  arc  corporeal,  yet  think  that  they  are  a 
 quint*  ejfentif  and  limple,  and  incorruptible,  and  therefore 
 thdt  they  ihill  certainly  be  evcrlaltmg :  And  hetak.th  the 
 the  fouls  ofc  Bruits  to  be  analogous  to  the  nutter  cftbe  Starrs  •> 
 and  Co  to  be  of  that  cterlatting  quintejfince :  And  can  you 
 in  re*fon  fay  /  f  of  Rational  Souls  f 
 
 2.  It  is  fufficient,  that  I  prove  by  natural  evidence  a  Life 
 of  Retribution  after  this,  which  (lull  fully  make  the  refera- 
 ble ungodly  ones  repent  tormentingly  ot  their  fin,  and  fill 
 the  righteous  withfuch  Joyes  as  (hall  fully  recompense  all 
 their  labour  and  fullering  in  a  holy  life  :  And  that  I  more- 
 over  prove  that  duration  of  this  life,  and  all  the  red,  by  f  per- 
 il at  ur  a  I  evident. 
 
 B 
 
 OBJECTION    XVI. 
 
 Oth  Sad  and  Body  are  like  a  Candle  in  fluxu  continuos  and 
 we  have  net  the  fame  fubjtancethu  tFeel^or  Tear  as  we  had 
 ihelaft)  there  being  a  continual  consumption  or  transition  and. 
 accretion:  Er^o,  being  not  the  fame,  we  are  uncafaMe  of  a 
 Life  of  future  Retribution.  WiSyou  reward  andfumjh  the  man 
 that  ;V,  cr  the  man  that  wm  ? 
 
 Anfw.  Ic  is  a  fooiifh  thing  to  cany  great  and  certain 
 Truths  into  the  dark,  and  to  argue  agaiuli  them  a  minus 
 notify  from  meer  uncertainties.  Astoyoui  limile,  I  contefs 
 that  the  Oyl  of  your  Candle  is  (till  wafting,  fo  is  the  wick ; 
 bat  not  that  new  is  added  to  make  it  another  thing,  unlefs 
 it  be  a  Lamp.  I  confefs,  that  the  lucid  jumc  which  we  call 
 the  flame  is  Ihll  palling  away.  But  whether  the  fiery  Prin- 
 ciple (  in  its  efjence  not  vifible,  but  only  in  its  Light)  be  not 
 full  the  fa.Ac  till  all  thepaflive  matter  be  confumed,  is  more 
 
 C  c  c  c  than 
 
*  jq  In  defence  of  the  foul's  Immortality^  &c. 
 
 than  you  know.    So  alfo  if  you  argue  from  the  Vegetative 
 life  of  a  Tree  :  Whether  the  fame  Frincrple  of  Vegetation 
 (  enlarging  it  felf  )  continue  not  to  the  end  to  individuate 
 the  Tree,  though  all  the  paffive  Elements  (  Earth,  Water, 
 and  Air)  may  be  in  fiuxu  and  a  tranilent  ftate  ?  It  is  certain, 
 that  fome  fixed  Principle  of  Individuation  there  is,  from  t 
 whence  it  mull  be  denominated  the  fame.    The  water  of  the 
 hafty  River  would  not  be  called  the  fame  Rivtr,  if  the  Chan- 
 nel which  it  runs  in  were  not  the  fame  :  Nor  your  Candle 
 be  called  the  fame  Candle,  if  feme  of  the  firft  Wick  or  Oyl 
 at  leaft  did  not  remain,  or  the  fame  fire  continue  it,  or  the 
 fame  Candkftick  hold  it.    And  what  is  it  in  the  Tree  which 
 is  ftill  the  fame  ?    or  what  in  the  Bird  that  rlyeth  about , 
 which  is  ftill  the  fame  >  when  you  have  feaiched  all,  you 
 will  finde  nothing  fo  likely  as  the  vital  Principle,    and  yet 
 thzt  fomethwg  there  muft  be. 
 
 2.  But  doth  not  the  light  of  Nature,  and  the  concurrent 
 {enfe  and  practice  of  all  the  World  confute  you  ?  and  tell  yoa 
 that  if  you  cannot  underftand  what  the  Individuating  Prin- 
 ciple is,  yet  that  certainly  fome  fuch  there  is  and  doth  con- 
 tinue.    Why  elfe  will  you  love  and  provide  for  your  own 
 Children,  if  they  b*  not  at  all  the  fame  that  yon  begat,  nor 
 the  fame  this  year  as  you  had  the  lift  ?  Wr hy  will  you  be  re- 
 venged on  the  Man  that  did  beat  you,  or  hang  the  Thief 
 that  robbed  you,  or  do  Juftice  on  any  Murderer  o*  Male- 
 factor, feeing  that  it  is  not  the  fame  man  that  did  the  deed  > 
 If  he  tranfpire  as  much  as  SanUorm  faith,  and  his  fubfhnce 
 diminifh  as  much  in  a  day  as  Opicius  faith,  certainly  a  few 
 dayes  leave  him  not  the  fame  as  to  thofe  tranfitory  parts. 
 Surely  therefore  there  is  fomething  which  is  ftill  the  fame. 
 Elfe  you  would  deny  the  King  his  title,  and  difoblige  your 
 felves  from  your  Tub je&ion,  by  faying  that  he  is  not  at  all 
 i  The  fumm  of  theb  the  fame  man  that  you  fwore  Allegiance  to,  or  that  was 
 f^fS^r^S-  bornHeirofthe  Crown.  And  you  would  by  the  fame  reafon 
 fmeftionare  Identi-  forfeit  your  own  Inheritance.    Why  fliould  uncertain  Philo- 
 fied  only  by  the  Souls  fophical  whim  lies  befool  men  into  thofe  fpeculations,  which 
 identity >  yon  may  fee  the  light  and  practice  of  all  the  world  doth  condemn  as  mad- 
 
 Thcolo°TnftituthToS  m^S'  But  arguing  ^  'lgmt"  Wl11  nave  n0  better  fuccefs.  Of 
 2.1i°3  L«a.  4.  p!  tae  individuation  of  Bodies  in  the  Refurre&ion  I  fpake  be- 
 259.340.  foref. 
 
 OBJECT. 
 
In  defence  of  the  Souh  Immortality,  &c]  j  y  i 
 
 object:: ox  xvir. 
 
 IFtheSwl  le  afubftanc^rve  mufl confefs jt not  annihilated:  RudVlvtima  in  En. 
 But  it  is  vKil  like  to  J  r  ceedfrdmfme  Elonent  of  Souls,  cr  nead.  4.  pjg  ^^ 
 Vnrjerfdl  Soul,  either  lot  Anirna  Mundi,  or  rather  the  Am-  (E;l-  Vr (V.)  dc  n- 
 m^Solis,  vel  hujus  fyftematis :  And  fo  to  be  reduced  to  it  a-  diviauat»one  Ahima- 
 g<m/,  and  hfe  its  individuation,  and  consequently  to  be  unca-  Uwh^ffim^l 
 fable  if  fotrihtkn.  tba  0%  souls  artnh 
 
 Anfrv.  1.  That  the  Soul  which  we  fpeak  of  is  a  fubjrance  Parii   of  ihs  Anion 
 is  paft  ail  controvert*  :  For  though,  as  I  have  (hewed,  there  Mu:ldu   E   fat-  3. 
 istruelyan  order 01  temperament  of the  parts,  which  hcthat  ar kl?  differ ^ 
 liiteth  may  call  the/bra,  the  Ifa  thc/w/,  or  what  he  pleats  cjuomoJo'   fine   'm. 
 yet  no  nun  denyeth  but  that  there  u  alfo  fome  one  part  irortal«     in  fo  ma 
 which  is  more  fubtile,pure,  atlive,  potent,  and  regnant  than  Pl0Priareftan^$  ? 
 the  rcfl  i  and  this  is  it  (  whatever  it  is  )  which  I  call  the 
 Soul.    We  are  agreed  of  the  Thing ;  let  them  wrangle  de  m- 
 mine  who  have  nothing  elfc  to  doe. 
 
 2.  That  this  fubflance  (no  fibftance  elfe^)  is  not  an- 
 nihilated, as  I  have  faid,  is  paft  difpute. 
 
 3.  Therefore  there  is  nothing  indeed  in  all  this  bufinefs 
 which  is  liable  to  Controveriie,  but  this  point  of  Individu- 
 ation, which  this  Objection  mentioneth  \  ( and  that  of  adion 
 and  operation  following.  )  And  I  mult  confefi  that  this  is 
 the  only  particular,  in  which  hereabouts  I  have  found  the 
 temptation  to  error  to  be  much  confiderable.  They  that 
 fee  how  all  waters  come  from  the  Sea,  and  how  Earth,  Wa- 
 ter, Air,  and  Fire,  have  a  potent  inclination  oi  union,  and 
 when  the  parts  are  feparated,  have  a  motw  aggregathm,  may 
 be  tempted  to  think  it  a  probable  thing,  that  all  Souls  come 
 from,  and  return  unto  a  Ur.iverfal  Soul  or  Element  of  which 
 they  are  but  particles.  But  concerning  this,  I  recommend  to 
 the  fober  Reader  the(e  following  Conliderations. 
 
 1.  There  is  in  Nature  more  than  a  probability  that  the  Retd  theKote  in  the 
 Vniverfe  hath  no  Vniverfal  Soul  (  whatever  particular  Sy-  Margin  of   the  la*. 
 fLms  or  Globes  may  have ).     For  we  fiude  that  Perfection  L^f 
 lyeth  fo  mui.h  in  Unity,  and  as  all  things  are  from  One^  fo  as 
 they  go  out  from  One,  they  go  into  Multiplicity,  that  we 
 have  great  caufe  to  think,  that  it  is  the  Divine  Prerogative 
 Cccc  z  to 
 
jji  *"*  dtfence  of  the  Souts  Immortality  >  &c* 
 
 to  be  Vnicw  Vmver falls.  He  is  the  Vnicus  Universalis  in 
 Entity,  Life,  Intelligence,  &c.  As  he  hath  made  no  one  Mo- 
 narch of  all  the  Univerfe  f  no  nor  of  ail  the  Earth  )  nor  no 
 one  Head  of  all  the  Church,  that  is  not  God  ^whatever  the 
 Rowan  Vice-god  fay  J  nor  hath  given  any  one  a  Efficiency 
 hereto  j  f  whatever  a  felf-Idolizer  may  imagine  of  bimfclfy) 
 fo  he  hath  not  given  away  or  communicated  that  Preroga- 
 tive, which  fcemeth  proper  to  the  Deity,  to  be  an  Vniverjal 
 Minde^  and  confequently  an  Vniverfal  Parent ,  and  King , 
 yea  more,  to  be  Omnia  in  Vno.  Having  no  fort  of  proof 
 that  there  is  any  fuch  thing,  finding  it  fo  high  and  Divine 
 a  Prerogative,  we  have  little  reafon  to  believe  that  there  is 
 any  fuch  thing  at  all  in  being. 
 
 2.  If  you  mean  therefore  no  more  than  an  Vniverfal  Soul 
 to  a  particular  Syfteme,  or  Vortex  in  the  World,  that  Vni- 
 verfal will  be  it  fclf  a  particular  Soul,  Individuated,  and 
 dilhndt  from  other  Individual?,  And  indeed  thofe  very 
 Elements  that  tempt  you,  might  do  much  to  undeceive  you. 
 There  is  of  Fire  a  jpecifical  Unity,  by  which  it  d  rTcreth 
 from  other  Element's  >  but  there  is  no  univerfal  aggregation 
 of  all  the  parts  of  Fire.  The  Sun  which  (eemeth  molt  likely 
 to  contend  for  it,  will  yet  acknowledge,  individuil  Starrs 
 and  other  parts  of  Fire,  which  (hew  that  it  is  not  the  whole. 
 The  Water  is  not  all  in  the  Sea :  we  know  that  there  is 
 much  in  the  Clouds ,  whatever  there  is  elfewhere  (  above 
 the  Clouds).  We  have  no  great  caufe  to  think,  that  this 
 Earth  is  'terra  VniverfalU :  I  confeis,  fince  I  have  looked 
 upon  the  Moon  through  a  Tube,  and  fince  I  have  read 
 what  GaliUtt*  faith  of  it,  and  of  Vevus,  and  other  Planets, 
 I  finde  little  reafon  to  think  that  ether  Globes  are  not  fomc 
 of  them  like  our  Earth.  And  if  you  can  believe  an  Indivi- 
 duation of  Greater  Souls ,  why  not  of  Lejfer  ?  The  fame 
 reafons  that  tempt  you  to  think  that  the  Individuation  of 
 our  Souls  will  ceafe,  by  returning  into  the  Anima  Syftenut- 
 tk  vel  Soln,  may  tempt  yon  to  think  that  the  animx  fyfte- 
 matum  may  all  ceafe  their  Individuation  by  returning  into 
 God  (  and  their  exigence  too.  ) 
 
 3.  If  this  were  left  as  an  unrevealed  thing,  you  might 
 take  fome  liberty  for  your  Conjectures.     But  when  all  the 
 Twenty  Arguments  which  I  have  given,  do  prove  a  con- 
 tinued 
 
In  defence  of  the  Souls  Immortality,  &c.  57* 
 
 tinued  Individuation  and  Retribution,  it  is  deceitful  and  ab- 
 
 fordtocomc  in  with  an  improve  J  drc;m  againit  it,  and  to 
 argue,  ah  igttot$,  againfi  i'o  many  cogent  arguments, 
 
 4.  And  we  have  proved  i'uperuatural  revelation  CO  fc- 
 cond  this,  which  is  evidence  more  than  fufficient  to  bear 
 down  your  unproved  conjectures. 
 
 5.  li  it  had  been  doubtful  whether  the  fouls  individuation 
 ceafe,  (  and  nothing  of  all  the  rdt  is  doubtful  )  yet  this 
 would  not  mike  Co  great  a  difference  in  the  cafe  as  fome 
 imagine;  for  it  would  confefs  the  perpetuity  of  foulsz  and  it 
 would  not  overthrow  the  proof ot  a  Retribution,  h  you  con* 
 fidei  thefefour  things. 
 
 1.  That  the  parts  are  the  fame  in  union  with  the  whole, 
 as  when  they  are  ail  Separated.  Their  nature  is  the  lame,  and 
 as  Epicurus  and  Vemocritm  fiy  of  their  atoms,  they  are  ft, 11 
 diftinguifhable,  and  are  truly  parts,  and  may  be  inteUe&uaty 
 feparated  :  the  fame  individual  water  which  you  caftout  of 
 your  bottle  into  the  fea,  is  fomewhere  in  the  fea  (till  i  and 
 though  contiguous  to  other  parts,  isdrfcermble  from  them 
 all  by  God.  The Htcceity^  as  they  fry,  reraaineth. 
 
 2.  That  the  love  of  individuation,  and  the  fear  of  the 
 cealing  of  our  individuation,  is  partly  but  put  into  the 
 creature  from  God  fro  tempore,  for  the  prefervation  of  indi- 
 viduals in  this  preftntlife.  And  partly  it  is  inordinate,  and 
 is  in  man  the  fruit  of  his  fall,  which  conlilteth  m  turning  to 
 SELFISHNESS  from  GOD.  And  we  know  not  how  much 
 of  our  recovery  confifteth  in  the  cure  of  this fe t fjhnefs  >  and 
 how  much  of  our  perfection  111  the  ceffation  of  our  indivi- 
 duate aiTdtions,  cares  and  labours.  Nature  teacheth  many 
 men  by  Societies,  to  unite  as  much  as  poffible,  as  the  means 
 of  their  common  fafety,  benefit, and  comfort :  and  earth, 
 water,  air,  and  all  things,  would  be  aggregate.  Birds  of  a 
 feather  will  flock  together.  And  love,  which  is  the  uniting 
 affedt  ion,  efpecially  to  a  friend  who  is  fit  for  union  with  us 
 in  other  refpe&s,  is  the  delight  of  life  And  if  our  fouls  were 
 fwallowed  up  of  one  common  foul,  f  as  water  caft  into  the 
 fea  is  dill  moift  and  cold,  and  hath  all  its  former  proper- 
 ties, Co)  wc  mould  be  (till  the  fame  •,  and  no  man  can  give  a 
 juft  reafon  why  our  forrows  or  joysfliould  be  altered  ever 
 the  more  by  this, 
 
 C  c  c  c  3  3.  And 
 
g^  In  defence  of  the  Soul's  Immortality  ^  &c. 
 
 3.  And  God  can  either  keep  the  ungodly  from  thisunicn 
 for  a  pumfhment,  or  let  them  unite  with  the  infernal  fpirits, 
 which  they  have  contracted  a  connaturality  with  ^  or  let 
 them,  where  ever  they  are,  retain  the  venom  of  their  fin 
 and  miicry. 
 
 4.  And  he  can  make  the  Refurre&ion  to  be  a  return  of  all 
 theie  fouls,  from  the  Ocean  ot  the  univcrfal  nature,  into  a 
 more  i!  pirated  individuation  again.  I  only  fay,  that  if  it  had 
 been  true,  that  departing  fou's  had  fallen  into  a  common 
 element,  yet  on  all  thefe  reafons,  it  would  not  have  over- 
 thrown our  arguments  for  a  hie  of  full  retribution.  God 
 thatcanfayat  anytime,  [This  drop  of  water  in  the  Ocean 
 is  the  fame,  that  was  once  in  fuch  a  bottle  ]  can  fay,  This 
 particle  ot  the  univerfal  foul,  was  once  in  iuch  a  body,  and 
 thither  can  again  return  it.  But  the  truth  is,  no  man  can  fhew 
 any  proof  ot  fuch  a  future  aggregation. 
 
 And  to  conclude,  the  Scripture  here  eleareth  up  all  the 
 matter  to  us,  and  alTureth  us  of  a  continued  Individuation 
 yet  more  than  Nature  doth,  though  the  natural  evidences 
 before  produced  areunanlwerable. 
 
 And  as  for  the  fimilitude  of  Light  returning  to  the  Sun,  it 
 is  (till  an  arguing  a  minus  noto :  we  know  not  well  what  ir  is : 
 we  know  not  how  it  returneth  :  and  we  know  not  how  the 
 particles  are  diinnguunable there.  They  that  conk fs fouls  to 
 be indivijilde  (  though  the  individuals  are  all  numerically  di- 
 ftin&J  mutton  the  fame  ground  think  that  two  or  many 
 cannot  by  union  be  turned  into  one,  as  they  hoki  that  one  can- 
 not be  turned  into  tvpQy  or  into  feveral  parts  of  that  one 
 divided. 
 
 OBJECTION    XVIII. 
 
 rjTHe  Platonifts,  andfome  Platonick  Divines ,  have  fo  many 
 dreams  and  f offer  its  about  the  fonts  future  ft  ate,  in  aerial 
 and  athertal  vehicles,   and  their  durations,  as  tnakgth  that 
 do&rinetbe  woretobefujpetted.    ■ 
 
 Anfw.  1.  Whether  all  fouls  hereafter  be  incorporate  in 
 fome  kind  of  bodies,  which  they  call  vehicles,  is  a  point 
 
 which 
 
In  defence  of  the  Sonts  Immortality  >  &c  575 
 
 which  is  not  without  difficulty.    A  fobcr  Chri/tian  may  pof- 
 fibly  doubt,  whether  there  be  any  incorporeal  limplc  elTence 
 in  a  fepaxated    exigence  bcfides  God  alone.     Thofi  that 
 doubt  of  it,  do  it  on  thefi  grounds.    i.They  think,  that  ab- 
 folute  Simplicity  is  a   divine   incommunicable    pcrie&ion. 
 2.  They  think  that  drift  is  the  nobleit  of  all  creatures  ■■,  and 
 that  feeing  he  (hall  be  compound  of  a  humane  Sold  and 
 Body,  ("though  glorified  and  fpiritual  )  to  eternity,  therefore 
 no  Angel  (hall  cxccll  him  in  natural  fimplicity  and  perfe-  PI    ,       ,.  ,, 
 clion.     3.  Becaufe  it  is  faid  that  we  JhaU  be  equal  with  the  ^Anim*, b^* 
 Angels :  and  yet  we  (hall,  (  at  the  RcTurreclion  )  be  com-  great  J:mI  cfddftriKc 
 pounded  of  a  ioul  and  body.     4.  Becaufe  it  is  (aid,  that  He  «■  K»imub  refer  and 
 made  bis  Angels  ffrtr  its,  end  bis  minifters  e  flame  of  fire.'  5.  Be*  ™holef°™tbmilm  of 
 caufc  the  ancient  Fathers,  who  firft  thought  Angels  to  be  |"0^s  aU  thi  h' 
 fubtil  bodies,  were  confuted  by  thok  (  as  Mammertus  fore- 
 mentioned  )  who  aflerted  them  to  be  fiery  bodies,  animated 
 with  incorporeal  foul?.     6.  Becaufe  they  read  of  the  Devils 
 dwelling  inthei/r,  as  one  ceft  down :  therefore  they  think 
 that  he  hath  an -aery  body,   inftead  of  an  ethereal  or  fiery. 
 7.  Becaufe  they  fee  the  Sun  fo  glorious  a  creature,  in  com- 
 panion of  a  body  ot  fielh:    therefore  they  think  that  the 
 iymmetiy  and  proportion  among  God's  works. require^, 
 that  bodies  and  forms,  or  fouls,  be  durable.     8.  Becaufe  they 
 know  not  what  elfe  becomtth  of  the fevfitive  fwl  of  man, 
 when  he  dieth ,  which  they  take  to  be  but  a  fubtil  tody  :  and 
 therefore   think  it  goeth    as   a  body  or  vehicle  with  the 
 rational  foul.     9.  Becaufe  they  miitake  that  difficult  Text, 
 2  Cor.  5.1,2, 8.    think  by  the  7  and  8  verfes,  that  ft  fpeak- 
 cthofthe  lnltant  after  death-,  and  thinking  by  ehe  firtt  and 
 fecond  verfes,  that  (as  Beza  and  molt  think  )  it  fpeaketh  of  a 
 celcftial  body  as  ourcloathing,  and  not  of  a  meer  ftate  of  glory 
 to  the  foul. 
 
 I  name  their  reafons,  that  you  may  be  charitable  in  your 
 cenfures  >  but  the  truth  is,  they  talk  of  unrevealed  or  un- 
 certain things,  which  do  but  trouble  the  heads  of  Chriftians 
 to  no  purpofe,  who  may  live  better,  and  fpced  better,  by 
 following  the  naked  precepts  of  Chriftianity,  and  hoping 
 for  fuch  a  glory  asChrift  hath  plainly  deicribed,  without 
 prying  into  that  which  doth  lefs  concern  them  to  be  ac- 
 quainted with. 
 
 2.  And 
 
-.£  In  defence  of  the  Soul's  Immortality,  &c. 
 
 2.  And  Satan  knoweth  that  ever-doing  is  one  way  of  un- 
 doing.   Thus  men  on  all  extremes  do  harden  one  another. 
 As  in  ithefe  times  among  us  it  is  notorious,  that  the  men  of 
 one  extreme  in  Church  sffahs  do  harden  the  other,  and  the 
 other  harden  them.     And  as  Fanaticifm  li'eth  from  the 
 difliking  of  fenfiulity  and  p/opharienefs \  iricautelous,  and 
 fcnfual  and  prophanc  men  run  into  hell  to  avoid  fanaticifm-,  . 
 even  to  the  bruitifli  grofsnds  of  the  Sowatifis  drrreth  lor- 
 Philofophers  into  I7*f0H*d^dreams,  and  the  ?Utenic\fi&\- 
 ons  harden  the  Epicureans  in  a  tar  woifer  way.     Laciant'w, 
 deirfoUy^cap.  13.  thinks,  thaxEfiwnts  was  moved  to  his 
 opinion  sgainit  Providence,  by   feting  the  hurt  that  good 
 men  and  Religious  endure  from  the  woifer  fort  here  in  this 
 world.     Bat  why  mould  you  run  out  on  one  fide  the  way, 
 becauie  orher  men  run  out  on  the  other  ?   why  do  you  not 
 rather  argue  horn  the  dodrriiie  in  the  fiber  mean,  that  it  w 
 true;  than  from  the  extreants  that  the  truth  is  filfhood  ? 
 When  reafon  will  allow  you  to  conclude  no  more  than  that 
 thofe  extremes  arefalfhooJ.     Butfurely  I  had  rather  held 
 Tlato's  Ar.inwmundi,  or  AriJrotk\  Intelecus  agens,  and  his 
 moving  Intelligences^  than   Epicurus    his  Atoms  and  wet  ion 
 only.     And  I  had  rather  think  with  Alexander  Arpbad.  that 
 'minis  aaio  corporis  eft  ah  incortoreo  pr'mcipio ',    yea,  or  the 
 Stoicks  do&rinc  of  InteMeftual  Fire  doing  all  ,  than  GaJJindas 
 his  doctrine,  that  no  incorporeal  thing  can  move  a  corpo- 
 real, or  that  Atoms  and  their  motion  only  do  all  that  wc 
 find  done  in  nature. 
 
 When  I  lock  over  and  about  me,  I  find  it  a  thing  quite 
 patt  my  power  to  think,  that  the  glorious  pirts  above  us 
 are  not  replenished  with  much  nobler  creatures  than  we. 
 And  therefore  if  the  Flatonijis,  and  the  ancient  P/JrtafitftFg- 
 thers  of  the  Church,  did  all  think  that  they  lived  in  com- 
 munion with  Angels,  and  had  much  to  do  with  them,  and 
 that  the  fuperiour  intelligences  were  a  nobler  part  of  their 
 ftudies  than  meer  bodies,  they  (hall  have  the  full  approba- 
 tion of  my  reafon  in  this,  though  I  would  not  run  with 
 them  into  any  of  their  prefumphons,  and  uncertain  or  un- 
 found  conceits. 
 
 Saith  JEnetf  Gaz£vs9  T*g>77$-  when  he  had  told  us  that 
 fUtoy  Tythagorat,  flomus  and  Numeniw  were  for  the  pa/fog 
 
 of 
 
In  defence  of  the  Soul's  Immortality  y  &cl  fyy 
 
 of  men's  fouls  into  bruits,  but  Porfhyry  and  Jamblicbuf  were 
 againft  it,  and  thought  that  they  palled  only  into  men,  Ego 
 nvident  hue  iffa  decaufafilium  aut  famulum  ob  id  quod  com- 
 ttnftrint  pecatum  puniens,antequam  de  iffis  fuppliciumjumam^ 
 pramonco,  ut  memmerint  tie  fojlhac  mqttam  in  eadem  mala 
 it  ant.  Peusatttcm  quando  ultima  fifpflicta  decewit,  non 
 edocet  eos  qui  poouirum  C tufas,  fedfceLrum  memoriam  omncm 
 tolct  ?  ride  pug.  382.  For  this  reafon  and  many  others,  wc 
 aHumc  nor  their  conceit  ot  the  foufs  pre-exiftence,  and  think 
 all  fiich  unproved  fancies  to  be  but  (hares  to  trouble  the 
 world  with.  We  think  not  that  God  puniiheth  men  for 
 tin  in  another  world,  while  he  totally  obliterateth  the  me- 
 mory ot  the  other  world  and  of  their  fin:  When  he  hath 
 told  us  that  ///  Adam  all  die,  and  By  one  mans  disobedience  wa- 
 vy are  made  fwnerf,  and  fo  condemnation  pajfed  upon  aU, 
 Rom.  5.  Nor  will  we  with  Origen  thus  tempt  men  to  look 
 for  more  inch  changes  hereafter,  which  we  can  give  them 
 no  pi  oot  of.  Nor  will  we  dill ribute  the  Angelical  Hierarchy 
 into  all  the  degrees,  which  the  pfeudo-Dionyfius  doth  i  nor 
 with  the  Gnoft  1. ks,  Baflidians,Saturninians^Valentwians,  and 
 abi  ndance  of thofe  antient  Hereticks,  corrupt  Chriftianity 
 with  the  mixture  of  fanatick  dreams,  about  the  unrevealed 
 Powers  and  worlds  above  us,  either  w  pipping  Angels,  or 
 prying  into  thefe  things  which  he  hath  not  feen,  (  and  are  not 
 revealed  J  vainly  puft  up  by  hit  fl  fhly  mind,  (or  without  caufe 
 pffed  up  by  the  imagination  of  his  own  flcjb,  as  Dr. Hammond 
 tranflatethit)  C0L2.  18.  Nor  will  we  make  a  Religion  with 
 Paracdfiu,  Behmen,  the  Rcftcrucians,  or  the  red,  defcribed 
 by  Chrifi.  Beckman,  Exercit.  of  the  Philofophical  whimfies 
 of  an  over-ftretcrTd  imagination.  And  yet  we  will  not  re- 
 ject the  faying  of  Athenagsras,  Apel.  fag.^j.  Magnum  nu- 
 merum  Anatlorum  &  Mmiftrorum  Vet  ejp  fatemur;  quos  opifex 
 &  architects  mundi  Veus  Verio  fuo  tanquam  in  clajps  ordi- 
 navit  centuriavitque,  ut  elementa,  cozlos,  mundum,  &  qu*  in 
 mundofunt,vicefque&  or dinem  omnium  moder or ent.  Though 
 we  may  adde  with  Jtcmlius  Afrtcanus,  that  [  fFhether  the 
 Angels  meddle  with  the  government  of  the  world  of  ftablijbed 
 creatures,  U  a  difficult  quejlion.  ]   . 
 
 Dddd  OBJECT. 
 
5  7  8  **  defence  of  the  Scuts  Immortality  &c. 
 
 OBJECTION  XIX. 
 
 $«PlotiflEnftcad.4.  "[fttofwl  &°  continue  individuate,  yet  its  atiingswM  not  be 
 1.  g.p  185 1  (hewing,       fucb  as  they  are  novo  in  the  body,  becaufe  they  have  not 
 tkatinfep*rated  fo»U  fiirits  to  aft  by:  And  as  GaiTendus  thinkftk,  that  the  reafon 
 Reafonisfo  powerful,  of  oblivion  in  old  men,  is  the  wearing  out  of  the  veftigia  of  the 
 that  k  ex  tempore  rofmr  jpirits,  by  the  continual  flux  or  tranfitionof  matters  fo 
 ZlTl^yTlt-  ™  *"9  «>»"**  that  al  memory  mil  ce,fe  to  framed  fouls, 
 telleft',  and  ih*t  fouls  onthtfame  account  :  and  therefore  they  will  be  unfit  for  Re- 
 in,  Heaven   converfe  wards  or  Punijhments,  as  not  remembring  the  caufe. 
 without  voice ,    but      Anfw.  1.  [iGaJfendus  his  opinion  were  true,  men  fhould 
 ^^t!/!fc^tallthingsonce  a  year,  ifnotoncea  month,  confider- 
 fa  voice.  inS  now  "^ny  pounds  of  matter  areipent  every  24  hours. 
 
 And  why  then  do  we  better,  when  we  are  old,  remember 
 the  things  which  we  did  between  nine  or  ten  years  old, 
 p>,d.  Pcrphyr.  <fc  oc-  ancj  t  wentv  tha„  moft  0f  thc  later  paffages  of  our  lives,  (  as  I 
 cafion.    de    Paflioni-   ,    r  J1  r    ri_i      \ 
 
 bus  Anion*  corp.     doformy  partvery  fenfibly.) 
 
 2.  What  \smans  memory  (  for  with  bruits  we  meddle  not) 
 but  fcientia  prttentorum  ?  Is  not  remembring  a  knowing  of 
 things  paft  ?  furely  we  may  perceive  that  it  is  >  and  that  it  is 
 of  the  fame  kind  of  action  with  the  Rowing  of  things  pre- 
 fent.  And  therefore  we  may  make  not  me mory  a  third  fa- 
 culty, becaufe  it  is  the  (ame  with  the  undemanding. 
 
 3.  We  have  little  reafon  to  think,  that  the  furviving  foul 
 will  loieanyofits  ejfential powers,  and  grow  by  its  change 
 not  only  impotent,  but  another  thing.  Therefore  k  will  be 
 (till  an  intelligent  power.  And  though  remote  actions  and 
 efil&s  (  fuch  as  writing,  fighting,  &c.  )  are  done  by  inftru- 
 ments,  which  being  removed  we  cannot  do  them  without  y 
 yet  ejfential  ads  are  nothing  fo,  (  which  flow  immediately 
 from  the  effence  of  the  agent,  as  light,  beat  and  motion  of 
 the  fire : )  If  there  be  but  dueob)eds,  thefe  will  be  performed 
 without  fuch  i  -ftruments ;  Nor  wi!l  the  Creator,  who  con- 
 tinueth  it  an  active  intelligent  power,  continue  it  fo  in 
 Vain,  by  denying  it  ntceffarks  for  its  operations.  There  is 
 like  to  be  mud  difference-  in  manyrefpe&s,  between  the 
 (bufs  a&ings  here  and  hereafter :  but  the  a&s  flowing  from 
 its  effencc  immediately,  as  knowledge,  volition,  complacency, 
 
 C«Hed 
 
In  defence  of  the  Sent  J  Immorality  &c.  57^ 
 
 (ctOAtdUVt)  and  Vi^lacencie.occ.  will  be  the  fame.  How  Plotin.  ubi  f  pr.  p. 
 tir  the  foul  hercdotli'aft,  without  any  idea  or  inltrumcnr,  ?g*Sc£26  FJiVPClh> 
 I  havefooken  before*  And  the.  nunner  of  our  afting  hen.-  p^inm^ t^/lal 
 after,  no  man  dorh  nowUiliy  undeiitand  :  But  that  which  than  tb  body,*nd  §ft 
 is  efllntially  an  inteUeduaLveUtive pwer,  Will  not  be  idle  in  rvitbmt  \bcboAy.  Ec 
 its  active  elTence,  for  want  of  a  body  to  be  its  inftrument.  fcA'2.9'^^ a^tc'il> 
 If  we  mayfo  tar  akribe  to  God  himfelf  fuch  Arsons  or  ^1$"™^ 
 Pillions,  as  the  ingenious  Mr.  Samuel  Ptrkgr,  in  his  Jeutam  rjuunai  m  mo  y.  Ec 
 Vhil.L  Z.c  8. />.  333, 6cc.  hath  notably  opened,  wehaveno  I  2  be  jhweih,  xbxt 
 r  afon'to  think  that  fcientia  prater it orum  is  not  to  be  afcribed  &e  foul  in  heaven  far- 
 to  a  foul,  when  it  is  Separated  from  the  corporeal  fpints.         ^uLSVme\ 
 
 Or  if  the  foal  out  of  the  body  were  as  liable,  as  it  is  buttoatempt. 
 by  difealcs  of  the  body  while  it  is  in  it,  to  the  lofs  of  memo- 
 ry, yet  all  thofe  arguments  which  prove  the  Life  of  Retri- 
 bution hereafter,  do  fully  prove  that  God  will  provide  it  a 
 way  of  exercife,  and  prevent  all  thole  hinderances  of  me- 
 mory, which  may  make  his  Judgment  and  Retribution 
 void.  Again,  therefore  I  fay,  To  argued  ignotvt  againft  clear 
 Cfiden.ee,  in  matters  that  our  own  everlafting  joy  or  forrow 
 is  concerned  in  fo  deeply,  is  a  folly,  that  no  tongue  can  ex- 
 press with  its  due  aggravations. 
 
 OBJECTION  XX. 
 
 THj  belief  of  the  immortality  of  fouls  doth  fill  men  with  $[c\Vc(Straro)  De- 
 fers, and  draw  them  to  fuperjiition,  and  trouble  the  um  opcrc  magno  li- 
 peuce  of  Kingdoms  by  unavoidable  fe&s,  in  the  profecution  of  bcrat>  &  mecimore: 
 tbofe  things  which  *re  of  f»cb  tranfeendent  weight  ,  vhen  ^\x£™z  /dco 
 ctbtrwife  men  might  live  inq'ietnefi  to  tbemf  Ives  and  others^  fcoifiri,  non  &  dies 
 and  m  promoting  of  the  public^  ^ood.  &     nofle^    d ; v  num 
 
 Anfrr.  This  is  the  maddeft  objection  ofali  the  reft  \  but  in  numcn  ho!  rcrc  >  & 
 our  days  there  are  men  found  that  are  no  wifer  thin  to  J™  (qu^cu'nw 
 make  it.  I  have  anfwered  it  fully  in  divers  popular  Tria-  accidie ;  mimefcerc 
 tifes,  as  that  called,  A  Saint,  or  a  Brw/f,  &c.  ne  id    jure  crenerir, 
 
 1.  The  great  eft  and  belt  thinps  arc  liable  to  the  worft  tic  Acad.  qagfL  I.  i* 
 abufes.  Thus  you  may  argue  agamii  Reafon,  that  it  doth  but  *•  **' 
 fill  mens  brains  with  knavilh  craft,  and  enable  the  m  to  do 
 mifchief,  and  to  trouble  the  world,  and  to  live  themfclves 
 
 Dddd  z  in 
 
ij8a  In  defence  of  the  Soul's  Immortality^  <&c. 
 
 in  cares  and  fears,  8cc.  Upon  many  fuch  reafons,  Cotta^in  £ic. 
 deNat.Ueor.  doth  chide  God  for  making  man  a  rational 
 creature,  and  faith,  he  had  been  happier  without  it.  And 
 were  it  not  for  this  wit  and  reafon,  we  fhould  have  none 
 of  theft  evils  which  you  have  here  now  mentioned.  Why 
 then  is  not  reafon  as  well  as  Religion  on  that  account  to 
 be  rejected  > 
 
 Onthefamejeafon,  Philofophy  and  Learning  maybeac- 
 cuied,  (  as  it  is  with  the  Turks  and  Mofcovhes.)  What  abun- 
 dance of  feds,  and  voluminous  contentions,  and  tired  con- 
 fuming  ftudies  have  they  caufcd?  witnefs  all  the  volumes 
 of  Philofophers  and  School-men. 
 
 On  the  fame  account  you  may  cry  down  Kings,  and  Ci- 
 vil Government,  and  Riches,  and  all  that  is  valued  in  the 
 world :  for  what  wars  and  bloudihed  hath  there  been  in 
 the  world  for  Crowns  and  Kingdoms  >  what  hatred  and 
 contention  for  honour  and  wealth  ?  If  you  could  make 
 all  men  fwine,  they  would  not  mr  for  gold  or  pear!s>  or  if 
 they  were  dogs,  they  would  not  fight  for  Kingdoms :  and  if 
 they  be  blind  and  impious  worldlings,  they  will  not  be  zea- 
 lous about  Religion,  unlefs  to  dis-Jpir it  it ,  and  to  reduce  it 
 tothefervice  of  their  fkfhly  i;itereft,  f  whi;h  is  the  hypo- 
 crites zeal.  )  No  man  will  contend  for  that  whkh  he  va- 
 lueth  not. 
 
 But,  2.  Conflder,  that  though  dogs  will  not  fight  for 
 Crowns,  they  will  fight  for  bones,  and  (bme, times  need 
 men  of  reafon  to  ftave  them  off  And  though  fwine  fight 
 not  for  gold,  they  will  fight  for  dratf,  and  burft  their  bellies 
 if  they  be  not  governed.  And  though  unbelievers  and  Atheifts 
 Trouble  not  the  world  to  promote  Religion,  they  fet  Fami- 
 lies, Towns,  and  Countries,  and  Kingdoms  together  by 
 the  ears  for  their  worldly  pelf,  and  flefhly  intereft.  Enquire 
 whether  the  wars  of  the  world  be  not  moft  for  carnal  in- 
 tereft,  (  even  where  Religion  hath  been  pretended :  )  and 
 hearken  in  Weftwinfter-haV,  and  at  the  Aflizes,  whether  moft 
 of  the  contendings  there  are  fuch  as  are  caufed  by  Religion, 
 or  by  the  love  of  the  world  andof  the  flefti.  And  where  Re- 
 ligion feemeth  to  be  a  part  of  the  caufe,  it  is  the  Atheifts 
 and  ungodly  that  are  commonly  the  chief  contenders ;  who 
 think  it  not  enough  to  hope  for  no  life  to  come  themfelves, 
 
 but 
 
In  defence  of  the  Souls  Immortality,  &c.  ■  f  \ 
 
 but  they  cannot  endure  other  men  that  do  it,  becaufc  thdy 
 feem  wifei  an  I  •.  ttcr,  and  happxr than  thej  nJ  by  their 
 holinelj  gall  their  confcicnccs  and  condemn  than. 
 
 3  'lhc  extremity  of  this objections  impudency  appcarcth 
 in  this  above  all  \  that  it  is  molt  notorious,  that  there  is  no 
 effectual  cure  (or  all  the  villanics  of  the  world  but  true  Re- 
 ligion i  and  (hall  the  cure  be  made  the  caufe  of  that  difeafe  ? 
 I. Read  and  judge  in  Nature  and  Scripture,  whether  the 
 .  matter  of  Religion  be  not  perfectly  contrary  to  the 
 -  of  the  world.  Willie  trouble  Kingdoms,  or  difquiet 
 fouls,  to  love  God  above  all,  and  to  honour  and  obey  ttin 
 and  be  thankful  for  his  mercies,  and  to  truft  his  promifes, 
 and  to  rejoice  in  hope  of  endlefs  glory  :  and  to  love  oui 
 neighbours  as  our  felves,  and  to  do  no  injulticc  or  wrong  J^ 
 
 to  any  :  to  forbear  wrath  and  malice,  luft,  adultery,  thett 
 and  lying,  and  all  the  reft  cxpreflcd  in  this  treacjfe.  2.  Is  it 
 not  for  want  of  Religion  that  all  the  vices  and  contentions 
 of  the  world  are?  Would  not  men  be  better  fubjedts,  and 
 better  ferv*nts,  and  better  neighbours,  if  they  had  more 
 Religion  }  Would  not  they  lie,  and  deceive,  and  (leal,  and 
 wrong  others  lefs  ?  Do  you  think  he  that  bclieveth  a  life  to 
 come,  or  he  that  believeth  it  nor,  is  liker  to  cut  your  purfe, 
 or  rob  you  by  the  high  way,  or  bear  faKc  witnefs  againit 
 you,  or  be  perjured,  or  take  that  which  is  not  his  own,  or 
 any  iuch  unrighteous  thing  }  Is  he  liker  to  live  as  a  good 
 fubject  or  fervant,  wholooketh  for  a  reward  in  heaven  for 
 it,  or  he  that  looketh  to  die  as  a  bealt  dorh  ?  Is  he  liker  to 
 do  Well  and  avoid  evil,  who  is  moved  by  the  eff.diual  hope-  s 
 and  tears  of  another  life,  or  he  that  hath  no  fufch  hopes 
 and  fears,  but  thinketh  that  if  he  can  cOape  the  Gallows 
 there  is  no  farther  danger?  Had  you  rather  your  fervant, 
 that  is  trailed  with  your  eitate,  did  believe  that  there  is  a 
 life  to  come,  or  that  there  is  none }  Nay,  why  doth  not  your 
 objection  militate  as  ftrongly  againft  the  thief's  believing, 
 that  there  will  be  an  Avfze  ?  For  if  the  belief  of  an  Aflize  did 
 not  trouble  him,  he  might  quietly  take  that  which  he  hath 
 a  mind  to,  and  do  what  he  lift :  but  this  rills  his  heart  with 
 fears  and  troubles.  3.  Compare  thofe  parts  of  the  world 
 (BrafiUud  Soldania,  &c. )  which  believe  not  a  life  to  come, 
 (  if  any  fuch  there  be  )  with  thofe  that  do,  and  fee  which 
 
 Dddd  5  belief 
 
582  In  defence  of  the  Soul's  Immortality 3  &c. 
 
 belief  hath  the  better  ctfe&s.  4.  What  is  there  of  any  ef- 
 fectual power,  to  reftrain  that  man  from  any  viliany  waich 
 he  hath  power  to  carry  out,  or  policy  to  cover,  who  doth 
 not  believe  a  life  to  come.  5.  And  if  you  believe  it  not,  what 
 will  you  do  with  Reafon,  or  any  of  your  faculties,  or  your 
 time  ?  How  will  you  live  in  the  world,  to  any  better  pur- 
 pofe,  than  if  you  had  flept  out  all  your  life  >  What  talk 
 you  o£  the  pblick^good,  when  the  denying  of  our  final  true 
 felicity,  denyeth  all  that  is  truely  Good,  both  publick  and 
 private. 
 
 But  fo  fottifh  and  malignant  an  objection  deferveth  pity 
 more  than  confutation.  Whatever  Religious  perfons  did 
 ever  offend  thefe  men  with  any  reall  Crimes,  1  can  allure 
 them,  that  the  Cure  had  been  to  have  made  them  more  E.e- 
 ligiem  and  not  kfs»  And  that  the  true  Belief  of  a  Life  to 
 come,  is  the  end,  the  motive,  the  poife  of  all  wife  and  re- 
 gular actions,  and  of  Love  and  Peace,  of  right  Government 
 and  obedience,  and  of  juftice,  mercy,  and  all  mat  is  lovely 
 in  the  world. 
 
 4n  OBJECTION  about  the  Worlds  Eternity. 
 
 H 
 
 Aving   Hid    thus  much  about  the    point  which   I 
 thought  mod  confiderable ,  I  (hall  anfwer  an  Ob- 
 jection about  the  Worlds  Eternity ,  becaufe  I  per- 
 ceive that  it  flicks  with  (bme. 
 
 Obj.  We  finde  it  the  harder  to  believe  the  Scripture,  and 
 the  Cbriflian  Vo&rine,  becaufe  it  ajjerteth  a  thing  which  Ari- 
 ftotle  hath  evinced  to  be  fo  improbable ,  at  is  the  Creation  of 
 the  World  within  lefs  than  6coo  years.  When  no  natural  rea- 
 fon can  be  brought  to  prove  that  the  World  is  not  eternal 
 
 Anftv.  1.  It  is  you  that  are  the  affirmers,  and  therefore 
 on  whom  the  natural  proof  is  incumbent.  Prove  if  you  can 
 that  the  World  is  eternal.  Were  it  not  tedious,  I  mould  by 
 examining  your  reafons  (hew  that  they  have  no  convincing 
 force  at  all. 
 VU  PinL  t  r>  "  2*  ^ere  is  fo  much  written  of  it,  that  I  am  loth  to 
 a/^.i.p.jo^r  tjrouWe  *c  Reader  with  more.    I  now  only  again  referre 
 
 the 
 
In  defense  if  the  Soul's  Immortality  3  &c.  583 
 
 the  Reader  to  Kaymundus  Lufow,  defiring  him  not  to  rtjeel 
 his  arguments  it  Tome  of  them  fcem  not  cogent,  feeing  if 
 any  one  of  all  his  multitude  prove  fuch,  it  is  enough. 
 
 3.  I  now  only  defire  that  the  Controverfie  between  the 
 Chnltian  and  the  lnridel  may  be  but  rightly  itated.  And  to  Some  th\n\,  becAxfe 
 thai  end  do  not  charge  Chriftianity  with  any  School-mans  or  tbejrudmtkJH  Pit- 
 Other  confident  perfons  private  opinions,  nor  fuppofe  Chrift  f^^Jj  **&"?  h* 
 or  Scripture  to  determine  any  thing,  which  they  do  not  de-  dpm-im  wa)  mt  for  %t$ 
 terming.  1.  Chriftianity  and  Scripture  do  not  at  all  deter-  etem>ty\  but  1  deubt 
 mine,  whether  the  whole  Univerle  was  created  at  the  fame  tbey  are  quite  mifiaten, 
 time  when  this  our  Heaven  and  Earth  was :  But  only  that  ^%^^JZh 
 the  Syltcme  or  World,  which  we  belong  to,  the  Sun,  and  [Cumvero  niun- 
 Moon,  and  Starrs,  and  Earth  were  then  created.  Nay,  a  dum  PUto  gcntnin 
 great  part  of  the  ancient  Doctors,  andofthemoft  learned   inqtir,  haudquaqiuni 
 
 late  Expoiuors  on  Gen.  1.  do  expound  the  Heavens  which  C'c  .cura  rc"fifT*c  c^ 
 ^    .      Yr    ,  1    •  1       1         rn     .,  1    dendum  eft,  ut  ali- 
 
 God  is  faid  to  create  as  being  only  the  viiible  Heavens,  and  qucd    olim    tcm;r  s 
 
 not  including  the  Angels  at  all.     And  others  fay,  that  by   ante   mnndnm  prx- 
 
 \_In  the  beginning"]  is  meant  ab  initio  reruw,  and  that  the  cefleritj  Verumqui- 
 
 Heavens  there  meant  being  the  Angelical  Habitations,  and  afcmPcr  ln  &na*~ 
 
 ._.  ■  t_      ..  r  LiL--  1         tl0nc  perdu-rat,  mdi- 
 
 the  Earth  as  without  torm,  were  both  ab  initio  rerum  b:-  cacq.  fubfhmti*  fu* 
 
 fore  the  fix  day^s  Creation,  which  began  with  the  making  caufam     prxftancio- 
 
 of  Light  out  of  the  pre-exiftent  Heavens  or  Chaos.     I  think  rem.   Animam  pr*- 
 
 not  th'S  opinion  true  i  but  this  liberty  Chnftian  Doctors  have  |^c*  rml^jr'  £" 
 
 taken  of  differing  from  one  another  in  this  difficult  point.  S^r^f1.  fed  or- 
 
 But  they  utterly  differ  about  the  time  of  the  creation  of  An-  nat  :    c3qj'  rationc 
 
 gels(onGew.  1.  and  on  Job  \.)  and  contequently  whether  eam  faccre  nennun- 
 
 therewere  not  a  World  exiftenr,  when  t hit  World  was  ere-  1uam  ^cricur^uo^ 
 
 1  cxcitat   cam  >    &  ad 
 
 ated*  .       r     ,  T  .  fcipfum  cju>mcmcm 
 
 2.  Or  if  any  that  leeth  more  than  I,  cm  prove  the  con-  vcluc    ex    profunda 
 trary,yet  it  is  certainly  a  thing  undetermined  by  Scripture  S*odam  foxno  coa- 
 andin  the  Chriihan  Faith,  whether  there  were  any  Worlds  YCrtit;  <^. 
 that  had  begun  and  ended  before  this  was  made  :  That  God 
 is  the  maker  of  Heaven  and  Earth,  and  of  all  things  vihble 
 and  inviiible,  is  molt  certain  :  But  whether  this  Heaven  and 
 Earth,which  now  is,  was  the  fiift  which  he  hath  made,  is  a 
 thing  that  our  Religion  doth  not  at  all  meddle  with.    They 
 that  with  Origen  affirm,  that  there  were  antecedent  worlds, 
 are  juftly  blamed  on  one  tide,  not  tor  fpeaking  things  falfe, 
 but  things  uncertain  and  unrevealed  ,  and  for    corrupting 
 Chriftianity  by  a  mixture  of  things  alien  and  doubtfull.   And 
 
 thofc 
 
jg^  In  defence  of  the  Souls  Immortality^  &c. 
 
 thofe  who  affirm  that  there  were  no  antecedent  worlds,  are 
 as  much  culpable  on  the  other  fide,  if  not  more,  on  the  fame 
 account  and  upon  further  reafons.    On  the  one  fide ,  we 
 know  that  God  needeth  nothing  to  his  own  felicity,  but  is 
 perfectly  fufficient  for  himieU  i  and  that  he  createth  not  the 
 World  ex  neceffitate  nature  as  an  agent  which  adteth  ad  ul- 
 tlmum  pffe.    And  on  the  other  fide  we  know,  that  though 
 he  hath  a  Goodnefs  of  fctf-perfe&ion,  unfpeakably  more  ex- 
 cellent than  his  Benignity  as  Related  to  man  (not  that  one 
 Property  in  God  is  to  be  faid  more  excellent  than  an'other 
 in  it  felt,  but  that  quoad  Rdationent  there  is  an  infinite  diffe- 
 rence between  his  Gocdnefs  in  Himfelf,  and  his  Goodnefs  only 
 as  Related  to  his  Creatures,  and  meafured  by  their  interest;, 
 yet  we  confefs  that  his  Fecundity,  and  Benignity  is  included 
 in  his  own  Goodnefs  \  and  that  hedelighteth  to  do  Good,  and 
 is  communicative,  and  that  he  doth  Good  ex  neceffitate  vo~ 
 hint  aria,  ex  nature  ferfe&ktue,  without  coadtion  i  it  being 
 mofi  neceffary  that  he  do  that  which  his  Infinite  wifdom 
 faith  is  beft :  (which  made  Jb.  White  de  Mundo  fay  ,  that 
 God  did  neetjfirily  make  the  World,  and  neetjfirily  r:akg  it 
 in  time,  and  net  ab  seterno,  andyet  aU  this  mofi  voluntarily, 
 becaufe  he  doth  neCfJfarily  do  that  which  is  belt  in  the  judgement 
 of  his  Wifdom.)  And  we  deny  not  that  if  a  man  will  prefume 
 to  give  liberty  to  hisReafon  to  (larch  into  unrevcaled  things, 
 that  it  will  Item  to  him  very  improbable,  that  he  who  is 
 Alius  fur  us  ^  of  Infinite  Power,  Wifdom  and  Goodnefs,  and 
 who  now  taketh  pleafure  in  all  his  works,  and  his  delights 
 are  with  the  Sons  of  men,  fhould  from  all  Eternity  produce 
 no  Creature  till  lefs  than  6000  years  ago  \  when  a  thoufand 
 years  with  him  are  but  as  a  day  \  and  that  he  fhould  refolve 
 to  have  Creatures  to  all  Eternity,  who  as  to  future  dura-* 
 tion  (hall  be  fo  like  to  Himfelf,  when  from  all  Eternity  he 
 had  np  Creature,  till,  as  it  were,  Rve  or  iix  dayes  agoe  ! 
 Chriftians  are  apt  to  have  fuch  thoughts  as  thefc  as  well  as 
 you ,  when  they  look  but  to  rational  probabilities.    But 
 they  hold  that  all  tHefe  matters,  whether  there  were  ante- 
 cedent worlds,  and  how  many,  and  of  what  fort ,  and  of 
 what  duration,  whether  this  was  the  fir/t,  are  matters  un- 
 revealed ,  which  they  ought  not  to  trouble  the  world  or 
 themfelves  with  prying  into,  or  contending  about :  And  they 
 
 finde 
 
i.  on 
 
 In  defence  oft  fa  Soul's  Immortality t  &c.  ^g  ? 
 
 Hnde  tint  they  arc  unfruitful]  fp:culations,  which  do  but  Lumine  future 
 ovciwhclme  the  inindc  oi  him  that  fearcheth  after  them  \  con^a[  q°«d  Angeli 
 when  God  hath  provided  tor  us  in  the  Chriftian  Faith,  &^  towfa  tempore, 
 more  plain,  and  (lire,  and  fohd,  and  wholfom  food  to  live  cernoT  Ntm'impri- 
 upon.  .  mis  per  lorocfi  oati  - 
 
 3.  And  if  it  be  unrepealed  m  Scripture,  whether  before  TX  ccjgnofcirau^  cx- 
 this  there  was  any  ether  World,  we  mult  confefs  if  unre-  ^pl°  5?Jj?  ftlami- 
 vtaled  whether  there  were  any  emanant  or  created  Entity,  ccL'mn  °  effc  Pfu* 
 which  God  did  produce  from  all  Eternity  conlidered  quoad  card**:  undc  nulla 
 durat'mum  only.  For  the  Scripture  faith  no  more  of  one  rcp-gnantia  el  ,  ex 
 than  of  the  other.  And  if  there  were  one  moment  (dividing  ^arlc  Cci  vcl  cx  Par" 
 Eternity  only  imaginably  )  in  which  there  had  been  nothing  £  Uro"o»vi.» 
 but  God,  we  mult  equally  confefs  an  Eternity  m  which  there  /<?r  Ato.  <fc  ^^/. 
 was  nothing  but  God:    becaufe  Eternity  hath  no  begin-  See  atfe    Durandus 
 
 nine..  Ariminer.fis, Aquinas, 
 
 4.'  But  Chriftianity  aflureth  us  of  thefe  two  things,  i.That  Pcrciius^uar«>*'. 
 certainly  there  is  no  Being  beiides  God  but  what  was  crea- 
 ted, produced  or  totally  cauied  by  Him  :  And  that  if  any 
 Creature  were  eternal  as  to  duration,  yet  it  is  after  God  in 
 order  of  being  as  caufed  by  Him,  as  the Jhaderv  is  after  the 
 fubftance,  and  as  the  beams  and  light  are  after  the  Sun  *  or 
 rather  as  the  leaves  would  be  after  the  life  of  the  Tree,if  they 
 were  conceived  to  be  both  eternal :  One  would  be  an  eter- 
 nal Cauie,  and  the  other  but  an  eternal  Effect.  2.  It  is  cer- 
 tain, that  this  prefent  World  containing  the  Sun,  and  Moon, 
 and  Heavens,  and  Earth,  which  are  mentioned  Genef.  1.  is 
 not  from  Eternity.  And  indeed  Reafon  it  felf  doth  make  that 
 at  lcaft  very  probable,  as  Revelation  makes  it  certain.  Which 
 will  appear  when  I  have  opened  the  Philofophers  opinions 
 on  the  other  fide. 
 
 2.  Among  your  felves  there  are  all  thefe  differences,  (and 
 fo  we  have  (everal  Cafes  to  (late  with  you  J.  1.  Some  think 
 that  this  |>re(ent  Syfteme  of  comfonnded  beings  is  from  Eter- 
 nity. 2.  Others  think,  that  only  the  Elements  and  Hea- 
 vens, and  allfimple  Beings  are  from  Eternity.  3.  Others 
 think  that  Fire  or  ^Sther  only  as  the  Active  Element  is 
 from  Eternity,  or  the  incorruptible  matter  of  the  Heavens. 
 4.  Others  think  that  matter  and-  motion  only  were  from 
 Eternity.  5.  Others  think,  that  only  fpiritual  purer  beings, 
 Intelligences  or  Mindes  were  from  Eternity,  and  other  things 
 
 E  e  e  e  pro- 
 
586  **  defence  of  the  Souts  Immortality  ^  &c. 
 
 produced  immediately  by  them.  6.  And  there  have  been 
 thole  Heathen  Philofophcrs,  who  held  that  only  God  was 
 from  Eternity. 
 
 Among  all  this  variety  of  opinions,  why  (hould  any  one 
 think  the  more  doubtfully  of  Chriftianity,  for  denying  fome 
 of  them,  which  all  the  other  deny  themfelves  ?  Is  it  a  likely 
 thing  that  any   individual  mixt  body  (hould  be  eternall, 
 when  we  know  that  mixt  bodies  incline  to  diffolution  ?  and 
 when  we  fee  many  of  them  oriri  &  interire  daily  before  our 
 eyes  ?  And  it  Man  and  Beait  as  to  each  individual  have  a 
 beginning  and  end,  it  mult  be  fo  as  to  the  beginning  of  the 
 fpecies*  tor  the  fpecks  exifteth  not  out  of  the  Individuals, 
 and  fome  individual  mult  be  firft  ,  ( And  as  Bp.  Ward,  ar- 
 gueth  againft  Mr.  Hobs,  If  the  World  be  eternal,  there  have 
 infinite  dayes  gone  before,  e.g.  the  brth  of  Chrift :  and  then 
 the  whole  is  no  greater  than  the  parts,  or  infinity  mult  con- 
 fiit  of  finite  parts. )     The  Heavens  and  the  Earth  therefore 
 which  are  compounded  beings,  by  the  fame  reafon  are  lyable 
 to  dilTolution,  as  man  isj  and  therefore  had  a  beginning. 
 Kead  in  Bib.  Pat.  the  £0  t^at  t^e  trutn  ^  tnere  is  no  rational  probability  in  any 
 Midlenc  whb  hn-  of  your  own  opinions ,  but  thofe  which  afltrt  the  Eter- 
 monius  and  a  Vhyfi-  nity  of  fome  Simple  Beings,  as  Matter  or  Intelligences,  or 
 dan  about  them.  Ids  an  Anima  Vniverfaltf.     Now  confider  further,  that  if  ever 
 Eternity,  there  was  a  moment  when  there  were  no  Individuals,  or 
 
 H<m>  neerly  the  Ma-  ™ixt  ?einSs>  C^t  only  fome  univerfal  Soul  or  Matter  ) 
 nkheeb  opinion  agreed  then  there  was  an  Eternity  wnen  there  was  nothing  tile  : 
 with  the  Platonjfts,  (  For  Eternity  hath  no  beginning)  :    And  then  wJl  it  not 
 fee  in  Nemefius  dc  be  as  ftrange  to  your  felves,  to  think  that  God  (hotuld  from 
 Amm.f^.  487,488,  an  Enmity  delight  himfelf  in  Matter  unformed  (  if  that  be 
 not  a  contradiction)  or  in  an  Ammafimplex  &  inica^  with- 
 out any  of  all  the  variegated  matter,  and  beings  which  we 
 nowfinde  befkles  in  Nature,  as  that  he  (hould  eternally  con- 
 tent himfelf  with  Himfelf  alone  >  If  all  individuals  of  com- 
 pound beings  were  not  from  Eternity,  what  was  >  Either 
 the  Egge  or  the  Hen  muft  be  firft  %  (as  the  old  inftance  \s.) 
 If  you  will  come  to  it,  that  either  Anima  unica,  or  Atoms 
 unformed  were  eternal ,  why  (hould  not  God  as  well  be 
 without  thefe,  as  be  without  the  formed  Worlds  ? 
 
 What  (hall  a  prefumptuous  minde  now  fay  to  all  thefe 
 difficulties  >  why  return  to  modefty :  Remember  that  as  the 
 
 Bird 
 
In  defence  of  the  Soul's  Immortality  ^  <&c.  5  87 
 
 Bird  hath  wit  given  her  to  build  herneit,  and   breed  her 
 I  af  man  could  do  it,  and  better,  but  hath  no 
 wit  for  things  which  do  not  c  tnccrnheri  (o  man  hath  rea- 
 
 fon  ior  th  itiiufes  ofreafon,  and  not  fur  things  that 
 
 are  not  profitable  to  him  ,  and  thai  fuch  looks  into  Eternity 
 about  things  unfcvealed,  do  but  over-whelm  us,  and  tell  us 
 chat  they  are  unr eve aUd^  and  that  we  have  not  one  reafon 
 tor  fuch  employ rr.cn: s. 
 
 And  what  is  the  end  of  all  that  I  havefaid  ?  Why  to  tell 
 yon  that  on*  Religion  doth  not  only  fay  nothing  ot  former 
 worlds,  but,  2.  that  it  alio  foj  b.ddeth  us  to  fay,  Yea  or  Nay, 
 to  fuch  que  ft  ions,  and  to  corrupt  our  minds  with  fuch  pre- 
 fumptuous  tearch.es  of  unrepealed  things.  And  therefore 
 that  you  have  no  reafcntobe  againft  the  Scripture  on  rhis 
 account  \  tor  it  doth  not  determine  any  thing  againft  your 
 own  opinion,  if  yoa  aflert  not  the  eternity  of  this  prefent 
 world  Of  fyftem  ■■>  but  it  determincth  againft  your  pre- 
 fumption,  in  medhng  with  things  which  are  beyond  your 
 reach. 
 
 And  withall  itgiveth  usa  certainty,  that  as  in  one  Sun 
 there  is  the  L/  x,  Radii  &  Lumen  i  (b  in  one  Goi  there  is 
 Father,  Son,  and  My  Spirit.,  eternal)1  <xi(hnt  and  fei'-frffi- 
 c'Unt\  which  quietethrhe  mind  more  than  to  think  ot  an 
 'eternity  of  an  Annua  or  Materia,  which  is  not  G  >d. 
 
 All  this  I  have  here  annexed,  becaule  thefe  Philosophical 
 (elf-decci vers  are  to  b:  pitied,  and  to  have  their  proper  help  : 
 And  I  thought  it  unmeet  to  interrupt  the  difcourie  with 
 fuch  debates,  which  are  not  neceff  try  to  more  fober  Rea- 
 ders, bu.t  only  for  them  who  labour  of  this  d  Ieafe  :  and  I 
 know  that  when  they  read  the  nrlt  Ieafe  of  the  book,  which 
 proveth  that  man  hath  a  Soul  or  Mind,  they  will  rife  up 
 againft  it  with  all  the  objections  which  GaJJl>ndn<,Mv.Hcbsy 
 dec.  afLult  the  like  inCart  [m  with,  and  lay,  Tou  f rove  net 
 tbk  Mind  is  ftty  thing  but  the  fubt  Her  fart  of  Matter,  andthe 
 temperament  of  the  whole :  To  whom  I  now  anfwer,  1.  That 
 it  is  not  in  that  place  incumbent  on  me,  nor  feafonable  to 
 prove  any  more  than  I  there  aflert.  2.  But  I  have  here  done 
 it  for  their  fakes,  more  feafonably,  though  my  difcourfe  is 
 entire  and  rirm  without  it. 
 
 And  I  defire  the  unbelieving  Reader  to  obferve,  that  I 
 
 Eeee  2  am 
 
5  88  In  defence  of  the  Soul's  Immortality,  &c. 
 
 am  (b  far  from  an  unneceflary  incroaching  upon  his  liberty, 
 and  making  him  believe  that  Chriftianity  condemneth  all 
 *&     thofe  conjectures  of  Philofophers  which  it  afferteth  not  it 
 (elf,  that  I  have  taken  the  liberty  of  free  conjecturing  in 
 r  fuch  cafes  my  felf,  not  going  beyond  the  evidence  of  pro- 
 Twlth  \heZtb£  babll«y,  or  the  bounds  of  modefty :  and  that  I  think  them 
 of  a  Hermes,  Zoro  betrayers  of  the  Chriftian  caufe,  or  verv^njurious  to  it,  who 
 after,  o>  Oipheus,  as  would  interefc  it  in  matters  with  whit  it  medleth  not  i 
 knowing    bow    little  ancj  c0rrUpt  ^  by  pretending  that  it  condemneth  all  the 
 Pthc° '*¥&£&    »*t  opinions  in  Philofophy  which  themfelves  are againft.    Nor 
 theirs  which  are  fa-  am  I  one  that  believe  that  Chriftianity  will  allow  me  that 
 thered  on  them :  and  zeal,  which  too  haftily  and  peremptorily  condemneth  all, 
 living  fom?  credit  to  that  m  r^h  p0ints  fo  hold  what  I  diflike.   I  do  not  anathe- 
 linftffis  matize   as  Hereticks  all  thofe,  who    hold   thofe  opinions 
 t'eUcth  m>  that  there  which  either  StephanW,  or  Guilielm.  Epifc.  Farifienfes  eon- 
 weretben   [  Ex  anti- demned    in  their  ArticuL  Contra  varios    in  fide   errores : 
 qua  Philorophia  c-  though  I  think  many  of  them  dangerous,  and  moft  ve  ry  au~ 
 ghif  Ac^UnTquc fe-  dacious.  e.  gi  $mA  intehgentia.  motrix  coeli  pit  in  animas 
 eWores,  qui  Alexin-  rationales^  ficut  corpus  colli  influit  corpus  humanum  ;    Quod 
 dri  Lybici  Philocomi,  [dentin  intelligent i&  non  dijfert  afubftautia  ejus.     Quod  intel- 
 Demoftrati,  &   Lydi  Hgentin  fola  voluntate  niovet  ceelunt :    Qnodomne  quod  non  ha- 
 plurimos  li^l®sr^  bet  materiam  eft  sternum.     G^wdinteiiettus  non  eft  forma  cor- 
 htTones  quafdarAo-  Pris  nifi  *JFft™  •    §&oi  ^imafeparatn  non  patitur  ab  igne  : 
 roaftris,      Zoftriani,  §h&d  animn  [eparata  manet  animal  vivum,  dec.     I  can  more 
 Nichotei,  Allogenis,  charitably  bear  fuch  opinions    than  thofe  thit   fo  feverely 
 ^f'odi  allalam'qo-  then  con<lemned  them-      Though  yet  I  think  that  in  this 
 ftcndc°mcs,P&alaece-  a§^  n  is  one  of  the  devils  chief  deligns,  to  affault  Chriftianity 
 pcrunt  multos,  &  ipfi  by  falfe  Philofophy. 
 decepri  jim  fuerant : 
 
 fcgo  vero  Porphyrius  argumentacionib'.is  mulcis  oftendi,  librum  Zoroaftri  ab  ill  Is  inferjptum 
 
 adukciinum  novumque  el!e,  &  ab  e!s  confi&um  qui  ftruebant  harefin  :  ut  ir-ftitutiones  fuae  e(Tc 
 Zoroaftris  v«cris  crederentur.  sAni hcenpen  Plocinus  wrotehis  Bool^  againfi  \hi  Gnofticks. 
 
 <gr  Pretend   not  then  your  by-opinions  to   prejudice    you 
 
 againft  Chriftianity  in  the  main  :  much  lefs  againft  thole 
 natural  verities,  which  all  wife,  and  fober,  andhoneft  Phi- 
 lofophers are  agreed  in.  When  Xenocrates,  de  w§rte,  (  tran- 
 flated  by  tuinWj  had  in  the  name  oi Socrates^  told  AxiochhS 
 what  Gobrias  told,  of  an  inferiour  place  whither  fouls  went 
 at  death,  and  of  their  judgment,  and  of  the  torment,  Vbi  ho- 
 mines impii  omniformibus  Juppliciis  cruciati  perpetuapunitione 
 
 vexantur, 
 
In  defence  oft  he  Soul's  Immortality^  &c  5  S^ 
 
 vexantur,  he  difclairaeth  the  irnpofitiau  of  the  belief  of  fo 
 much,  but  fcle&s  this  certainty,  Ego  rat tone  coa&ut  hec  fo- 
 luftt  j'hnc  firmiterque  cognofco,  ammam  cmnem  immortalcr-r 
 exiftere,&  earn,  qi>£  pra  ex  us  loci*  alter  it, fine  trifttti*  vtvete\ 
 Gjuamobrcm  five  furjttmfivt  dtorfum  tendtf,  Axioche,  bcatum 
 fore  te  oportet^  fiwodo  fie  fancleque  vixeris.  N.  B.  And  hi 
 holds  to  this,  [_  Non  in  mortem,  fed  in  iff  am  immortalitatm  mi- 
 gras :  neque  bonis  privaberis,  fed  integra  honor  urn  prjpffwte 
 fruerii :  nee  voluptates  mortali  corpori  mixtas  percipies  ampliutj 
 fed  omit  prorfus  trifiitia  vacuas :  Illuc  inquam  proficifcerii  ex 
 bw  career  e  liber,  vM  quiet  a  omnia,  &  a  trijlitia  feneclutequc 
 femota.  Vbi  exult at  10  fantta,  vitaque  malorum  nefcia,  &  tran- 
 quiOapacenutrita,  naturam  rerum  fpeculans,  &  arc  ana?  kilo- 
 foph'i£  contemplans;  baud  fane  ad  turtle  theatrivegratiam%  fed 
 adpexfyicu*  veritatis  ob]cUum.~] 
 
 If  you  are  not  wife  enough  to  be  Christians,  why  will  you 
 not  be  as  wife  and  honelt  as  the  better  fort  of  Heathens  > 
 Mjft  we  have  Co  much  adoe  to  reafon  debauched  hypocrites 
 and  apoihtes,  to  that  which  nature  taught  fo  many,  who 
 yet  did  but  in  part  improve  it  ?  Believe  this  much  which 
 a  Xcnoerates  or  Socrates  could  teach  you,  and  live  ac- 
 cordingly, and  you  will  not  be  blinded  and  deceived  with  fb 
 many  beaitly  lufts,  which  hinder  your  belief,  and  will  drown 
 you  in  perdition.  Or  rather  come  to  Chrift,  who  will  better 
 cure  thole  lath  than  Socrates  or  Plato,  or  any  Philofopher 
 could  do.  But  alas,  Epicurus  had  more  Court  and  Country 
 difeiples  than  the  manly  fort  of  Philofophers,  however  the 
 wife  nun  viliried  him  in  the  Schools :  And  his  Apoftles, 
 while  they  contemn  the  doctrine  ot  incorporeal  fpirits,  do 
 Co  often  animate  themfelves  with  thofe  corporeal  fpirits, 
 which  the  hearers  of  Chrifts  diiciples  thought  they,  had  drunf^ 
 m,  Act.  2 .  That  they  are  more  rool-hardy  and  pot-confident 
 than  their  wifer  advcrfarics ,  and  get  that  with  audacity, 
 that  I  fay  not  impudency,  which  others  lofe  by  humble  mo- 
 defty:  tor  ( faith  Cicero,  defin.l.  2. p.  100.)  Eft  tantiPhi- 
 lofophi  tantque  nobilis,  audaderfua  deer  eta  defender e.~\  And  his 
 doctrine  fo  befiiendeth  fin,  that  fin  will  befriend  it  •,  and  then 
 it  is  not  like  to  want  entertainment.  For  as  Cicero,  ibid. 
 Oralis  eft  ilia  phi  lofophi  a  %  qu*  non  inter  it  urv  offer  at  prai-hatis, 
 
 fed  fit  contenta  mtdiocrltiite  vitioruw  ?  In  magnti  inter- 
 
 Eeee  3  dmn 
 
590  In  defence  of  the  Soul's  Immortality,  &S. 
 
 dum  verfatur  angufiiti,  ut  hominumconfcientiaremota^nihiltam 
 turpefit,  quod  volupiatii  caufa  uon  videatur  effefafiurut.  Veinde 
 ubi  erubuit(vis  enim  efi  per  magna  natura  ):onfugit  iUucutneget 
 accedere  poffe  quidquam  ai  yoluptatent  nihil  dol  entity -Luxuriant 
 non  reprthendit,  mo  do  fit  vacua  infant  a.  cupid?tate&  timore.  Hoj 
 loco  d'ifiipulos  quarerevitietur  ut  qui  Afoti  ejp  velint,  fh'Uofophi 
 fiant. 
 
 I  have  cited  more  out  of  Cicero  than  any  other  in  this 
 Treatife,  and  yet  when  I  think  how  far  our  Ap. -.fates  are  br- 
 io w  him,  feeing  theydefp:lc  the  words  of  Chrift,  I  will  ©nee 
 more  ufe  the  words  ot  Cicero,    to  convince  them,  frume 
 them  or  condemn  them.    TufcuL  Qj.  1.  i.  pag.  229.  £  §hor- 
 fv.m  igitur  h<ec  ft  drat  or  Mo  ?  §to*Ju  iUa  vis  &  untie  fit  intelli- 
 gentium  futfi,    Non  efi  cert e  nee  cor dpi ,  nee  fanguwif,  neccere- 
 tri,  nee  at&morum :  Anima  fit  animus,  ignifve  nefcio :  (  He 
 doubted  whether  the  Tlntonifis  or  Stoickj  were  in  the  right  } 
 nee  me  pud-.t  v.t  ijos  fateri  me  nefcire  quod  nefeiam ;    Hud 
 %jr*      fi  ulla  alia,  dc  re  obfeura^  affirm  are  poffem,  five  anima,  foe 
 ignii ;  fit  animus ^  eum  jurarcm  effe  tiivinum.  N.  B.    (  Cicer* 
 dare  fwear  that  the  foul  is  divine,  though  he  doubt  oi  the 
 immateriality  :  and  our  Apoitates  deny  both. J     And  reeif- 
 •     ing  its  operations,  he  faith,   p.  239.  Frorfits  bsc  divinamhi 
 videtur  vis,  qua  tot  res  efficiat  ac  tantas.    — Vigere,  fapere,  in- 
 venire,  meminijf;  ergo  animus,  qui,  ut  ego  dico,  divinns,  ut 
 Euripides  aitdet  dicere,  VeU*  eji  :  &  quidtmfiVeus  av.t  anima 
 ant  ignis  eji,  ititm  efi  animus  hominis.     — Sin  autem  efi  quint  a 
 qua  dam  natura  ah  Ariftotele  indutia  primum,  hac  &  Vcorum 
 efi  &  animorum.    — Animorum  nulla  in  hti  terrU  origo  inve- 
 niripotefi  :  nihil  enim  efi  in  an'vmis mifiitnr,  at  que  concretum 
 nut  quotiiX  terra  natum  atqueficiumefie  videatur  :  nihil ne  aut 
 humitium  quidtm,  autfiabile,  aut  igneu.m  :  his  enim  in  mturis 
 nihil  ineft  quod  vim  rnemeria, mentis,  cogitationis  habeat  ;  quod 
 &  fraterita  teneat,  &  futura  provitieat,  &  complx'i   peffit 
 prdfntia-i  qua  fola  tiivinafv.nt ;  nee  invenitur  iraqnam  untie 
 ad  homines  venire  poffit,  nifi  a  Deo.    Singular  is  efi  igitur  natura 
 qvatiam,  atque  vis  animi[e]uncia  ab  his  ufitatis  notifque  naturis  ; 
 Itaque  quicquidefi  Hud  quod  fentit,  quod fapit,  qu-;d  wit,  quod 
 viget,  coelefie  &  divinum  efi,  oh  eamque  rem  aetemum  fit  neceffe 
 efi  :  nee  vero  Dehf  ipfe  qui  intelligitur  a  nobis,  alio  modo  inteligi 
 foteft,  nifi  Mens  foluta  quad  ant,  &  libera,  figregata  ab  omrti 
 
 eon- 
 
//;  defence  of  the  Sours  Immortality^  &c.  j  £  r 
 
 concretion  wort  4#,  omnia  f  fttffttf,  &  movens,  ipfiuque  pr£dit,t 
 mttrnfimpitrrttn  -y  I  »•  ultm  i  mtura  eft  hum  ma 
 
 mem.  fSothat  though  he  fu(pe&cd  it  to  have  feme  pure 
 materiality,  it  was  but  fuch  as  he  thought  God  had,  and 
 contilted  with  its  item  ty.  )  Vbi  igltur  out  qualis  ifta  mens  ? 
 (fell.  Drus)  nhi  tua,ant  qualis  ?  potefne  diceri  ?  An  fi  omnia  ad 
 intdkgenditm  mm  babeo,  qu£  habere  vellem^ne  iis  quidem  qu£  h.i- 
 bco,  mil'i  per  te  ttt'i  Habit  ?  Non  valet  tantum  animus \ut  fife  ipfi 
 vide  at  :    At  ut  oculufy  fie  animus  fife  mnvidens  alia  cernit.-  — 
 
 Page  226.  he  faith  of  them  that  plead  for  the  fouls  morta- 
 lity, [_  Pr£chrum  fttfiio  quid  adeptifunt,  qui  didiccruntfi,  cum 
 tempus  mortis  icnijft,  totosejfe  perituros.  — Quid  habet  ifl.i 
 res  ant  Utabile  aut  gloriojum  f  fed  plurimi  contra  nituntur, 
 amm>lque  quifi  cafite  damnatof  morte  mulct  ant :  tuque,  aliud 
 eft  quidquam  cur  incredibilis  bis  animorum  videatur  £tcrnitas^ 
 mfi  quid  nequeunt  qualis  animus  fit  vaeans  corpore  intelligent 
 &  cegitatkne  comprebendere  :  Quafi  vero  intelligant  qualis  fit 
 in  ipf)  corpse  !  qu£  confirmatio  !  qu£  magnitudj  !  qui  loeus. — 
 Hdt c  reputcnt  ijU  qui  negant  animum  fine  corpore  fi  i?jtelligere 
 pojfe :  vidabunt^  quern  in  ipfo  corpore  intelliga?it  '  Mihi  quidem 
 naturam  animi  intuenti,  mitlto  difficilior  occur rit  cogitatioy 
 mult j que  obfiurior^  qualis  a?iimus  in  corpore /?£,  tanquam  aliens 
 domi,  quam  qualis  cum  exierit,  &  in  Uberum  ccelum,  quxfi  in 
 domumfuam  venerit.  Si  enim  quod  nunquam  vidimus,  id  quale 
 fit  intelligere  non  pojfumus.  Certe  &  Veum  ipfum,  &  divimim 
 animum  corpore  liber  atum,  cogitatione  completli  non  pojfumus 
 
 Page  225.  Atqueea  pro  feel  >  turn  multo  puriora,  &  dilucidiora 
 ccrmntur,  cum^  qui  naturafert,  liber  animus  ptrvenerit—  Cum 
 nihil  crit  pr£ter  animum^  null:  res  objecia,  impediet,  qui  minus 
 percipiat,  quale  quidquefit  •-,  §)uamvis  copiofe  bale  dicer  emus  Ji  res 
 pojlularit)  quam  multa^  quam  varia  fpe&acula,  animus  in  locis 
 coeleftibus  effit  babiturus.. • 
 
 Page  2 10,  211.  Ipfi  majorum  gentium  dii  qui  habentur,  bine 
 a  nobis  prgfeeli  in  caelum  reperientur  :  — multi  de  diis  prava  fin- 
 tiunt :  id  e?iim  vitiof  more  efficifolet :  omttes  tamen  ejfc  vim  & 
 naturam  divinam  arbiirantur  :  nee  vtro  id  collocutio  hominum9 
 aut  confenfus  efficit :  non  injiitutis  opinio  eft  confirmata  ,  non  le- 
 gibus  \  omni  autem  in  re  co?ifinfio  omnium  gentium  lex  natur£ 
 putanda  eft. —  H£c  itafentimus  natura  duce>  nulla  ratione^  nuU 
 laque  dotlrina  :    Maximum  vero  argumentum  eft  naturam  ipfam 
 
 de 
 
5^2  tn  defence  of  the  SouPs  Immortality^  &c. 
 
 de  Intmortalitate  ammorum  tacit  am  judicare  ,  quod  omnibus 
 cur  a  fimt^  &  maxime  quidem,  qua  poft  mortem  futura  fint. 
 N.  B.  —  Abiit  ad  deos  Hercules :  Nunquam  abiiftet  nifi  cum 
 inter  homines  effet,  earn  filiviam  muniviffet.  G)uid  in  hac  Re- 
 public a  tot  tantofq-)  viros  ad  Rempublicam  interfeUos  cogitaffe 
 arbitramur  ?  ludemne  ut  finibus  nomen  fuum  quibus  vita  ter- 
 winaretur  ?  Nemo  unquam  fine  magna  $e  immortalitatis  fe 
 prop  atria  offer  ret  ad  mortem. — _  Nefcio  quomodo  inharet  in 
 mentibus  quafi  feculorum  quoddam  augurium  futurorum  ;  idq; 
 waximis  ingenii*,  altijfimifq->  animU  &  exiftit  maxime  &  ap- 
 paret  facillime :  Quo  quidem  dempte  quti  tarn  effet  amens,  qui 
 fewper  in  laboribus  &periculit  viveret  ? 
 
 This  maketh  me  think  of  Auguftinei  faying,  Sianimamr- 
 Xalvs  eft,  Epicurus  in  ammo  meo  palmam  habet.  Confetti  1. 6. 
 c.  ult. 
 
 guod  fi  omniunt  Confenfus  (inquit  Cic.  ib.  )  nature  vox  eft, 
 Omnefq-,  qui  ubiqyfunt  confentiunt  effe  ali quid  quod  adeosper- 
 tineat  qui  e  vita  cefferunt,  nobis  quoq,  idem  exiftimandum  :  Er- 
 fiy  quorum  out  ingenio  out  virtute  animus  excellit,  eos  arhitra- 
 tnur  quia  natura  optima  fint ,  cernere  nature  vim  maxime  \ 
 verifimile  eft  cum  optimus  quifq,  maxime  pofteritati  ferviat, 
 effe  aliquid  cujus  is  poft  mortem  fenfum  fit  habiturus.  Sed,  ut 
 deos  effe  natura  opinamur,  qualefqs  fint  ratione  cognofcimus ; 
 fie  permanere  animos  arbitramur  confenfu  omnium  nationnnt. 
 N.  B.'  §)ua  in  fede,  qualefq;  fint;  ratione  difcendum  eft. 
 
 Pag.  232.  H£cigitur&  alia  innumerabilia  cum  cervimus, 
 pcffumufne  dubitare ,  quin  his  prafit  aliquis  vel  EfTedor,  ft 
 hac  nata  funt  ut  Tlatonividetur,  vel  fifemper  fuerint  ut  Ari- 
 ftoteli  placet,  moderator  tanti  operk  &  muneri*?  fie  men- 
 tem  hemink,  quamvk  earn  non  video*,  ut  Veum  non  vides,  ta- 
 tnen  ut  Veum  agmfck  ex  operibus  ejus,  fie  ex  memoria  return 
 &  inventione  &  celeritate  motus,  omniq\  pulchritudine  virtu- 
 tk  vim  divinam  mentis  agnofcito.  In  quo  igitur  eft  loco  ?  — ,  ztbi 
 ubi  fit  animus,  certe  quidem  in  te  eft.  Que  eft  ei  natura  ? 
 fropria  puto&fua.  Sed  fac  igneam,fac  fpirabilem!  Nihil  ad 
 idde  quo  agimus :  IUudmodovideto  :  ut  Veum  nor  is,  etfi  ejus 
 ignores  &  locum  &faciem  :  fie  Animum  tibi  tuum  notunt  effe 
 oportere,  etiamfi  ejus  ignores  &  locum  &formam :  In  animi 
 autem  cognitione  dubitare  non  poffumus,  nifi  plane  in  phyfich 
 flumbei  fumus,  quin  nihil  fit  an'mis  admiftum,  nihil  coneretum, 
 
 nihil 
 
In  defence  of  the  Souts  immortality^  &cl  *Q^ 
 
 nihil  copulatum,  nihil  coagmentatum,  nihil  duplex,  gfood  cum 
 ita  p.t,  certe  nee  fecerni^  nee  dividi,  nee  d  fcerpiy  nee  difirahi 
 pctej}  ^  nee  interirc  ighur*  Ejl  enim  interims  quafi  difcefjhs  & 
 (ccrctio,  ac  direPtus  earum  partium,  qit*  antt  inter itvm  \un- 
 
 tlione  altquatenebanti>r.   His  &  tahlus  adduV.M  Sociatls    nee 
 patronum  ftdfivit  ad  judicium  capitis,  necjudiciltts  fupplexfuit 
 ndhiluitq,  liber.im  contumaciam,  A  magmtudim  animi  dud  am 
 non  a  fuperbia  :  &  fuprcmo  vit*  die  de  hoc  ipfo  mult  a  diJTe- 
 ruit,  &pdUCM  ante  diebus,  cum  facile  pojft  cducie  cuftodia 
 noluit :  Et  cum  pent  in  manu  jam  mortiferum  illud  teneret  po- 
 culum,  locutvs  it  a  eft,  ut  non  ad  mortem  trvdi,  verum  in  Caelum 
 rider etur  afcendere,    Ita  enim  cenfebat,  itaq;  differ  uit  i  Vuat 
 effe  vUs,  duflicefq-,  curfus   aninmrum  e  cor  pore  excedentium  ; 
 Nam  qui  fe  humanis  vitik  contaminant,  &  fe  tctos  libidini* 
 bus  dedijfent —  in  devium  quoddam  iter  effe,  fcclufum  a  Concilia 
 deorum.     &hi  av.tem  fe  integrcs'  calfofq;  fervaviffent,  quibvfq; 
 fuijfet  minima  cxm  corporis  coat  agio,  f*fiq\  ab  ins  femper  fevo- 
 caffent,  effentq;  in  cerporibus  humanis,  vitam  imitati  deorum 
 
 his  ad  illcs  a  quibus  rffnt  prof  eel  i  reditum  facilem  pater e I 
 
 Cato  autem  fc  aliit  e  vita,  ut  caufam  moriendi  naUum  fe  tffe 
 gauderet.  Vet  at  enim  Vominus  illc  in  nobis  Delis  mffu  bine  nos  J  k/K<- 
 fuo  dewigrare.  Cum  vero  caufam  juftam  Veus  ipfe  dederit , 
 vt  tunc  Socrati,  nunc  Catoni,  fepe  ntultk\  ne  iUe  medhs 
 fidius  vir  fapiens  Utus  ex  his  tenebris  in  lucem  illant  tx- 
 ceffcrit :  n:c  tamen  ilia  vincula  carcerii  ruperit  i  leges  enm 
 vetant. 
 
 Pig.  227.  Licet  concur  rant  Plebcii  omnes  phihfiphi  (fie 
 enim  11  qui  a  Platone  &  Socrate,  &  ab  ilia  jamilia  diffident, 
 uppeUandi  videntur )  nonmodo  nihil  unquam  tarn  elegant er  ex* 
 plicabunt,  fed  ne  hoc  quidem  ipfum  quam  fultiliter  conclufum 
 fit,  intelligent,  Sentit  animus  fe  mover  1  :  quod  cum  fenta% 
 illud  una  fentit ,  fe  vi  fua ,  non  alicna  mover  1  :  nee  accidere 
 poffe ,  ut  ipfe  unquam  a  fe  defer atur :  Ex  quo  efficitur  £\er- 
 nitas. 
 
 I  have  been  tedious,  and  will  therefore  only  adde  his  ap- 
 plication, Pig.  233,  234.  Tota  Fhilofophorum  vita,  commev~ 
 tatio  mortis.  Nam  quid  aliud  agimus  cum  a  voluptate,  id  eft  a 
 corpore,  cum  are  familiar  i,  qu£-efi  minijfra  &  famula  corpo- 
 ris, cum  a  Repub.    Cum  a  negotio  omm  ftvecamm  animum  ? 
 
 Ffff  §*id 
 
594 
 
 In  dcfcna  of  the  foul's  ImmoYtAlity,  &c. 
 
 Quid  ix  quant  turn  agimus,  mfi  animum  adfeipfum,  advocates  ? 
 tecum  cjfe  cogimw  ?  maximcq;  a  corf  ore  abdudmus :  fecemere 
 autem  a  corf  ore  anmum,  nee  quidquam  tliud  eji  quant  emon 
 difcere.  &>uare  hoc  commentemur,  mihi  crede\  disjungamufq; 
 nos  a  corf&ribut,  id  eft,  confuefemus  Wort.  Hoc  &  dum  erimus 
 in  terrti  erit  illi  cozUfti  vita  fimile.  Et  cum  ih-.c  ex  hit  vincu- 
 lis  em  ft  fereynur,  minus  tardal  itur  cur[us  ayiimorum  :  G{uo 
 cum  lenerhvus,  turn  dem<\  vwemus :  Kim  bde  qvidimvitj, 
 mors  eft,quam  lament arifcjjhn, fibber et. 
 
 And  how  the  Somatilts  were  then  efteemed,  he  addeth, 
 VCatervA  veniunt  contradicentiuw,  non  fvlum  Epkureoruwj 
 quosequidem  nondejpicio,  fednefcio  quomodo,  doaifmus  quifq, 
 contcmnir.  And  among  Chriftians  they  will  never  recover 
 their  reputation. 
 
 I  know  that  fome  doubting  Chriftians  are  ready  to  fay 
 as  Cicero* s  Auditor,  who  faith,  that  he  had  often  readP/afo  '> 
 fed  nefcio   quomodo  dum  lego   ajfentior  j  cum   pfui   librum , 
 &  tnecum  iffe   de  Immortahtale  Animorum    c£fi  cogitare  , 
 ajfenfio  omnis  tiki  elalitur.    But  this  is  becaufe  the  truth  is 
 not  furriciently  conco&ed ,  nor  the  conjoyned    Frame  of 
 Evidences  entirely  and  deeply  printed  on  the  minde  •,  and 
 fo  diverlions  alienate  the  minde  from  the  juftapprehenfion 
 of  fome  of  thole  Evidences  which  it  had  formerly  had  a 
 glimpfe  of,  and  leave  it  open  to  the  contrary  fuggeftions. 
 He  that  is  furprifed  when  his  Projective  Glais  or  Tckfiope 
 is  not  with  him,will  not  fee  thofe  things  which  by  their  help 
 he  faw  before.    And  the  remembrance  of  former  convictions 
 in  the  generall,  will  hardly  fatisrie  a  man  againfx  his  prefent 
 different  apprehention,  though  he  be  confeious  that  he  had 
 then  more  help  than  now.     I  have  found  my  felf  a  far  clear- 
 er apprehenfion  of  the  certainty  of  the  Life  to  come,  and  of 
 the  truth  of  the  Gofpel,  when  I  have  come  newly  from 
 the  ferious  view  of  the  entire  frame  of  convincing  Eviden- 
 ces, than  lean  have  at  other  times,  when  many  pirticulars 
 are  out  of  the  way,or  much  worn  off  my  apprehenfion?. 
 
 Thefe  paffages  I  have  cited  out  of  Heathens,  to  convince 
 or  confound  thofe  that  under  the  Gofpel,  with  their  hearts, 
 tongues  or  lives,  deny  thofe  truths  which  the  light  of  Na- 
 ture hath  fo  far  made  clear.    Remembring  both  thofe  Sym- 
 bols 
 
In  defence  of  the  Soul's  IwKiort&Uiy^  &c.  5^5 
 
 boh  of  Fytbmerss,   Verelus  dmmktbfa  tomtit*  mloqutrk^ 
 
 lam  nurabilc  fhcititr,  tpu  i 
 tte:  and  his  Vcrfe  ftnnflated  by  Ficbms  , 
 
 Corptre  defofit*  cum  Uber  ad  £tbtrafet$e^ 
 ides  bomintm,  facusdeia  6tktti§  tdsnu 
 
 Alcin  Hi  reciting  Flatus  reafous  for  the  Immortality  of 
 the  Soul,  cap.  25.  rnentioneth (even  reafons,  1 .  Ammo,  cui- 
 Vitam  a&rt,  1  tpote  ih  naturahter  ittfttam :  §hod 
 ritam  fr*lL;t,  mortem  mimme  fafcipit :  Ergo  tmmortale 
 exiiiit,  2.  Amma  cum  pi  r  corporis  fenfut  ad  ilia  qu£  f  nfibili* 
 fioit  defcenelity  angitur  &  turlatur  \  ncc  fimilit  rffe  poteft  ////'- 
 Iff  a  jus  prtfentia  ti  r.  atur.  5.  Aniwa'ipfi  natura  corforido- 
 wmmur,  Quod  aut em  natura.  fu a  regit,  &  imptrat,  divini- 
 tMi  cogtutuw  :  Ergo  a  yum  a  Veoprexhn a  immortal*  f/f,  oec. 
 And  becaufe  it  may  be  objc&ed,  that  by  the  tirft  rcafon,  the 
 Souls  of  Bruits  would  be  immortalize  anfwereth  that,  but 
 fo  doubtfully  and  darkly  as  is  not  worth  the  reciting.  But 
 though  A  lei  now  incline  to  the  negative  (  of  the  Immor- 
 tality of  the  Anim*  briitorum  )  Forphynut  is  peremptory 
 for  the  affirmative,  upon  the  fuppoiition  of  their  ratio- 
 nality. 
 
 The  Stoick  Philofophers  bear  alfo  as  full  a  teftimony 
 fgainft  the  Athieft  and  the  denyers  of  humanity,  as  the  reft : 
 tor  though  Cicero  thank  them  for  nothing,  and  rebuke 
 them  for  denying  the  Souls  eternity  ,  and  giving  us  but 
 Vfitram^  ut  Gormcibus ,  a  longer  and  not  an  evcrlafting 
 Mite,  yet  iome  •them  fcem  to  be  of  another  minde,  and 
 the  reft  rather  think  that  the  Souls  of  men  will  participate 
 in  tie  Worlds  periodical  revolutions,  than  be  at  all  anni- 
 -■;d  or  deprived  offclici'y.  The  paucity  of  their  wri- 
 tings which  have  ;ome  down  to  us,  and  the  malxe  of  the 
 Epicureans  with  whom  they  were  at  the  greatift  odds, 
 did  make  them  represented  as  if  they  had  held  more  un- 
 reasonable opinion?,  and  been  more  fowrc  and  inhumane 
 than  indeed  they  were.  And  fome  who  of  late  times  con- 
 demn them  tor  that  in  which  they  agree  with  the  doclrine 
 ofChritt,  do  fcem  to  mean  Chriftianity,  while  they  ex- 
 claim againf!  the   (cverities  of  Stoicifme ,    and  mean  the 
 
 Ffff2  Church 
 
%c)6  In  defence  of  the  Soul's  Immortality,  &c. 
 
 Church  while  they  name  but  the  Porch.  Certainly,  {{Ci- 
 cero himfelf ,  who  is  offended  with  their  fchifme ,  do  re- 
 prefent  their  opinions  aright,  and  if  we  may  judge  of  the 
 reft  by  his  fpeeches  of  Cato,  and  by  the  writings  of  Seneca, 
 Epiaetus  and  Antonine ,  and  if  Barlaam  hath  truely  col- 
 lected their  Etkicks ,  there  were  no  men  that  fpake  and 
 lived  fo  like  Chrifrians,  who  were  (hangers  to  Chrift.  He 
 that  would  fee  the  difference  between  them  and  the  Epi- 
 cureans ,  let  him  but  read  the  Frtloquium  before  his  An- 
 toninus  of  Mr.  Gataktr  (  that  man  of  admirable  Learning, 
 Humility,  and  Piety,  not  to  be  named  without  love  and 
 honour  ,  nor  in  this  Age  without  tears  )  :  Of  Antoninus 
 himfelf  he  faith,  \_Certe  qutcunq;  Vominus  ipfe  Cbrifius  in 
 ccnc'wuLus  coVationibufq;  fuis  Hijtor'u  Evangelic &  infertU  [_  de 
 wali  cogitatione  etiant  abftmenda,  de  tjfeilibus  vitiofs  fuppri- 
 mendti  ,  de  fermene  otiofo  mn  infuper  habendo,  de  ammo  cum 
 frmii  excolendo,  &  ad  imaginem  divinam  effingendo,  de  bene- 
 ficentiafmpliciffime  exhibenda,  de  injur  Of  xquanimiterferendif, 
 de  admnitione  &  increpatione  cum  moderations  cautioner 
 accurate  exercendu  ,  dt  r el  lis  qvihflibet  ,  adeoq;  vita  ipfa^ 
 uli  res  raticqy  pofcit  nihili  habendis ,  de  aliti  deniq^  plerifq; 
 pietatis  ,  char  it  at  i* \  dquitatU  ,  humanitatis,  officii*  quam  ex- 
 quitifpnte  obeundis  cxequendifq;  ^  precept  a  dedit  •,  apud  noftrum 
 hunc  eadtm,  perinde  acfi  ilia  leditajjet  ipfe,  kn  differ  t  at  ionum 
 comment  at icnumq;  harum  conger  ie  wjperfa  pcffim,  nee  fine  ve- 
 hemtntia  ct  vivucitate  infigm  qi  &  in  pr£cordia  ipfa  penitus 
 penetret.  —  Letter  quivis  fedulus  adiertet ,  ingenuus  ag- 
 nofcet. 
 
 The  fum  of  their  doctrine,  different  fro^the  Epicureans, 
 he  thus  recitcth,  (  and  by  citations  copioully  proveth  ) 
 [_  Nunten  coelefie  rerum  hum  an  arum  cur  am  gerere  \  nee  unt- 
 verfi  tantummodo,  fed  hominum  etiam  fwgulorum^  &  rerum 
 quoque  fmgularum  ;  reins  humanisprtfto  effe,  generique  huma- 
 tio,  non  ad  bona  vere  pc  ditla  duntaxat,  fed  &  ad  vit£  hujus 
 commoda,  & admin'icula  fvppetitiasferre.  Veum  itaque  ante 
 omnia  colendum  \  ad  omnia  invocanduw,  per  omnia  cogitandum, 
 inomnilus  agnofcendum  &comfrobandum,  de  omnilus  laudan- 
 dum  &ce[ebrandum  \  huic  vnim  omni  negotio  fimpliciter  obfe- 
 quendum  ;  ah  ipfo  qv.icquid  obvenerit  animo  prompto  ac  lubenti 
 excipiendum  atquc  anqUxandum,  nihil  melius,  nihil  conveniens 
 
 tiusy 
 
in  defence  of  the  SohI's  Immortality  &c*  597 
 
 liw,  nihil conduciitlius^nibil op fortuning  aut  tempeftiviMyquam 
 id^  quicquid  exiftat,  quodipfie  voluerit,  exijirmandum  :  quscunq, 
 due  ere  vifum  fuerit,  citr*  ter^iverfationem  aut  murmur  ationem, 
 jponte  pquendum;  locum  Itationemque  quencunquc  is  ajjignavc- 
 r/r,  ftrcnuc  tuendum,  tnixe  tenendum,  etiamfi  mortem  rmltes 
 oppetere  oforterct,  ]  H£C  de  Numine  Stoici  &  ergo,  numen 
 fijfefiii. 
 
 Pe  bomine  &  effieiis [Hunc  &corditut  diligere  &  curare 
 
 &  fufiinere,  injuria  que  omni  (  ut  qu£  irnfietatu  et  law  not  am 
 inurat)  alfiinere\  £*  beneficent ia  prcfequi^  nee  fibi  foli genitum 
 r<  fi,  aut  vivere^ftd  in  commune  bonum  ac  bcneficium^  cun- 
 dis'profacultateviribufiquefmetexbibere^  re  ipfa,  reique  bene 
 t  confidential  (  nee  hoc  eiiam  ipfa  quadantenus  reputata  ) 
 citra  vejtem,  aut  mercedis  $em  commodive  proprii  intuitum, 
 content  urn  agerc  ,  a  beneficio  uno  prtftito  ad  aliud  tranfiire,  nee 
 vnquam  benefaciendo  defatifci;  fiedvit£  tehw,  tanquam  vivendi 
 fruaus  hie  fit  ;  bcnefatliffi,  i  invicem  continent er  ann.xis,  it  a  to- 
 turn  fertexerc,  ut  nufquam  inter veniat  hiatus  vXus  vel  minimui  •, 
 benepcii  loco,  quodbenefecerit  habentem  ;>  fiibiqueprofuifife  exifti- 
 wantenr,  fit  alii  cuiquam  ufiuiefifepoterit ;  nee  extra  fe  proinde 
 quicquayn  vel  [audit  human*,  vellucelli,  aut  aucupantem  aut 
 expetentem  :  Ad  h£C  nihil  mentis  cultu  antiquius \  nihil  bonefti 
 ftudioptius  autpretiofius  habere:  ab  eo  denique  quod  officii  fid 
 ejft  nor it^  nulla  vcl  vit£,  nedum  alius  rei  cujujpiam^  cupidine  ab- 
 ducendum,  nulla  mortis  cruciatufve  il!iusy  ne  dim  damni  aut 
 det r im: at ifiormi dine  abigendunt  fepermittere.^     H£C  Strico- 
 
 rumpr£ceptajunt 
 
 When  will  the  whole  tribe  of  the  epicureans  ever  give 
 the  world  fuch  a  Prince  as  Antenine  ?  who  taught  the 
 world,  that  a  Prince  mould  be  a  Philofophcr,  and  that 
 lllf-governmtnt,  and  a  well-ordered  mind  and  life,  is  the 
 firft  point  in  the  government  and  well-ordering  of  the 
 Common-wealth  •,  and  that  Monarchy  may  be  (6  ufed,  as 
 to  confilt  as  well  with  the  peoples  mtcreft  and  liberty,  as 
 the  moft  accurate  Venetian  D.mocraty  :  The  only 
 hurt  that  ever  h:  was  charged  to  do  being  this,  that  he  lived 
 Co  well,  that  he  fecmed  fomewhat  to  hinder  the  fucceeding 
 luftre  of  Chriftianity  ,  even  .in  Confiantine  and  'ffoeodofim 
 themfelves. 
 And  as  for  the  Stcickj  great  doclrine  otVirtues  feff-fi'fficiency 
 
 Fff f  3  to 
 
<4g£8  In  cbfmci  of  the  Scuts  Immortality^  &c. 
 
 Ttuucity,  which  TIato  ? nd  Arijiotle  alfo  own  againft  the 
 Efiaswimfctkfy  rftbtfure,'*,  is  undoubtedly  a  very  great 
 and  fcered  Theological  verify  :    But  it  implieth  a  higher 
 
 fc'vf''  Virtue  °"r  truth'  which  l  have  v,nd:catcd  in  this  Treatife,   viz.  f bat 
 
 Plcafuie  fecfof/fy  re  ww  hath  an  vlti»h<te  end  a!  oie  kimfelf,  and  that  God  (  for  all 
 
 be  loud?  that  he  is  per  ft  ft,  andean  receive  no  addition  offclicity  J 
 
 is  lolh  kis  own  ar.d  our  end,  (  though  intendere  finem  is  not 
 
 Y-T*       fpoken  univocally  of  God  and  man  )  and  that  his  Goodneft 
 
 ■'        •    A(\  ■     as  tSC}:t!aL  m  b*Mprlf9  and  as   his  own  perfection,  if,  in  the 
 
 Even  in    Fncudfli^  or^r    f         conceptions,  much  higher  than  his  'Benianity  or 
 
 WttbMcn,  it  is  torn-  r     ,    •'  J,        '        j  r    c  tl  »  ni/>nilJ  °' 
 
 mor.ly  fa.d,  tb.n  we  vGcdiiefr  as  reUtea  to  the  good  sj  man.     I  have  read  fome  late 
 
 mufl  have  more  re-  felf-e  deeming  Writers,  (who  love  not  to  be  named  by  way 
 
 fpttt  to   9hy  friend  of  eppoiition  )  who  have  undertaken  the  defence  of  the 
 
 %ZJml&  EpCUreaH  her£lle'  that  TleafuTe  is  formal]yb°th  man's  fe- 
 pfowtofe,  lh.it  Epicu-  llclt}'>  andhis  ultimate  end:  but  their  reafonings  for  it  are 
 ius's  option  kincon-  not  half  fo  handfbme  and  adapted  to  deceive,  as  the  dif- 
 fiflent  with  true  courfe  of  forcuatv.s  in  Cictrc,  definib.  is  ;  which  indeed  may 
 Fricndflvip.  mmver  fem  ve      p]aufiblc,  til!  Cipro's  excellent  Anfwer  is  com- 
 
 that  ftand,  I  am  fare  j        •  i     •  T      •  r        m 
 
 U  olrttot  to  God,  P^d  wirh  ir-  It  1S  afa'r  prettnecto  fay,  That  a  good 
 we  muft  love  him  man  is  pkafed  with  nothing  but  that  which  is  good,  and 
 mrefer himfclf , rfot*  that  trie  pleafure  is  to  be  found  especially  in  virtue  and 
 for  our  own  ends  and  that  tcrnperance  and  chaftity  (houl  1  be  more  pleafant  'than 
 benefit.  Ihert fore  U «,  r        it  j  i         i      r    n         v        .    ' 
 
 rWt-  J  Minguifhed  exc"s  and  luxury  •,  and  yet  that  the  belt  men,  when  they 
 Love  before,*  foot  do  any  great  and  excellent  woik,  do  therefore  do  it  be- 
 Obedicncc  as  pah,  caufe  it  plcafeth  them.  But  the  truth  is,  that  Bonuw  qua 
 as  beng  jomwhat  ygjmm  f«  0bn.cfum  vohttfdtk  ,  zpod  and  appetibilc  are  the 
 mere    excellent,    and  r  '•    -"xVi         m  r  ■+ ,  t    r w    .       1  r    ■      ,*  I   , 
 
 the  find  grace.  And  fame  :  «  %hr([  goodbcc^icit.Jfleafetb  US,  but  it  fltafeth  US, 
 Produs  \de  Anim.  becaufe  it  is  efteemed  by  us  to  be  good.  And  the  greattft 
 &Dxa-.one;  difcem-  g00d  (hould  greailrefl  pleafe  us,  becaufe  it  is  firft  the  greattft 
 
 >1  IfV  if^r  Beir  ^00d  :  Acd  aS  G°d  U1  himfelf,s  infinjttlY  betttr  than  any 
 tin^jufticia:  pa-  flight  or  felicity  of  ours,  fo  is  he  therefore  to  be  more 
 cis  autcm  aliud  cjuid-  the  objec"t  of  our  delight.  And  as  the  good  of  the  world, 
 dam  excellcntius  bo- 
 
 num,  rmicitia,^;/.  a:que::n'!0  Finis  crim  univc^faj  viirnris  eft;  lit  tr;d  .r.t  Pythaporici.  Ar'- 
 ftotelefcue  cornimaf,  uton^n;bL;s  jam  faft'samicis  juflkia  ion  ulrerius  cgesmu*,  quardo, 
 z\.  rublatum  fueric,  M  am,  &  Non-mcum  ]  And  tfihk  be  true  eftbe  Love  of  mm,  M*ih  movc  of 
 the  Le-jc  of  God,  which  they  alfo  m.y  do  raell  >o  cgm&der  of,  who  mojl  fear  the  ctjfau&n  of  thut  In- 
 diV'duation  of  fouls ,  which  confjfltlh  in  the dtfame  :hat  now  we  are  at  :  Tor  though  doabtlefs 
 tlwrwill  continue  an  lndiv'ultrdun,  yet  Union' is  f$mcb of  the  felicity,  perfeWon  a?;ddclig\#  of 
 fouls,  Union,  J  fay,  with  God,  as-we  are  cat-able,  and  with  eno  another,  th.it  r.-c  fhould  father be 
 afrvd  lefiwefhall  not  be  near  enough jhzn  left  too  miuh  nca  nefsfljould  tirfoandm. 
 
 or 
 
//;  cl  f(  m  t  of  the  SohI'j  Jmmortdli      \ 
 
 or  of  Kingdoms,  or  tt  thoutancis,  is  bitter  than  the  pleafure 
 of  one  individual  perfon,  (o  Humid  it  be  Letter  ivcrl, 
 and  mote  delighted  in*  lor  it  Good  as  Good  be  appjtible 
 and  delcdtable,  then  the greatefi  Good  mi: ft  have  the  greatdt 
 love  and  pleafure.  And  nature  it  felt  telleth  us,  that  he  that 
 would  not  rather  be  annihilated  than  the  world  (hould  be 
 annihilated,  or  would  not  lofe  his  lire  and  honour,  CO  fave 
 the  lite,  and  honour,  and  felicity  of  King  and  Kingdom,  is 
 no  good  member  or  Civil  Society,  but  a  perfon  blinded 
 by  Llhlhiuis  and  ilnlliahty.  Therefore  man  hath  f 
 thing  above  himfclfj  and  his  own  pleafure,  to  feek  and  to 
 take  pleafure  in.  How  far  you  can  congruoudy  fay,  that  you 
 take  pleafure  in  your  pleafure,  and  fo  make  yowr  own  plea- 
 fure the  object,  y^a,  the  only  ultimate  obj.d:  of  it  felt,  I 
 (hall  not  now  (lay  to  enquire.  But  certain  I  am,  that  though 
 our  love,  which  is  our  complacency  in  the  beloved  objed,  is 
 our  acus  finalis,  yet  is  it  not  the  ob)e Bum  finale  to  it  felfV 
 but  CWhimfelf,  the  infinite  Good,  i«  that  final  Ob)etl\  and 
 the  Fublickfiood  is  a  more  noble  and  excellent  object  than 
 our  own.  And  though  it  be  truly  our  felicity  to  love  God, 
 ya  we  love  him  net  chiefly  becaufe  it  is  our  felicity  to  love  hint, 
 but  becaufe  he  is  chiefly  Good  and  Lovely  i  and  then  in  the 
 fecor.d  inftant,  we  love  our  own  love,  and  delight  even  in 
 our  own  deligh:s.  Indeed  the  fenfitive  life,  as  fuch,  can, 
 feek  nothing  Ivgher  than  its  own  delight :  but  the  rational 
 life  is  made  to  intend  and  pro(ecute  that  end,  which  reaion 
 telleth  us  is  belt,  and  to  prefer  that  before  our  fe  Ives,  which  is 
 better  than  our felves.  And  therefore  the  Epicure  an  opinion, 
 which  maketh  Pleafure  our  highttt  end,  doth  (hew  that  the 
 Seel  is  fenfual  and  bruitifh,  and  have  brought  their  reafon 
 into  fervitude  to  their  appetites  and  lefts.  And  nature  it  felf 
 doth  abhor  the  notion,  when  it  is  brought  into  the  light  \ 
 and  will  hear  him  with  fome  horrour  who  (hall  fpeak  out 
 and  fay,  [_  God  is  not  to  be  chit  fly  loved  for  hhnfelf,  nor  as  he 
 is  beft  in  himfelf,  nor  as  my  ultimate  olyaive end,  but  only  to 
 be  loved  next  tny  felf,  as  a  means  to  my  felicity  or  pleafure,  as 
 meat,  drinK,  eafe,  andftort,  and  lufl  arc.  And  virtue  or  ho- 
 linefs  is  not  to  he  loved  chiefly  for  it  felf,  that  is,  as  it  is  the 
 Image  of  God,  and  plea fing  to  him,  but  as  it  conduceth  to  w\ 
 pleafure.  ~]  As  Cicero  excellently  notetru  there  is  a  great  deal 
 
 of 
 
- 
 
 g03  In  defence  of  the  Soul's  Immortality  >  &c 
 
 of  difference  between  thefel  two*,  [_To  bvevcrtue  at  vertu\ 
 and  (b  to  take  pleafurcm  it  becaufe  it  is  virtue  •,  ~]  and  [_T» 
 love  virtue  forfleafures  fafc  more  than  for  its  own  :  ~\  For  he 
 that  doth  fo,  mult  fay  as  Cicero  chargeth  Epicurus  plainly 
 to  fay,  that  Luxury  is  not  to  be  difcowtnended  if  it  be  not  un- 
 file aj ant  :  for  the  end  is  the  tneafure  and  rule  to  judge  or 
 z\\  the  weans.     Ifpleafure  asplcafurc  be  bed,  then  to  him 
 QanfcrU^f  that  fo  continues  it,  to  live  more  fleafedly  in  whoredom,  and 
 drunkenntfs,  and  theft,  and  murder,  than  in  godlmefs  and 
 honelty,  it  will  be  better  Co  to  do  :    And  virtue,  and  lufi  or 
 wickednefs,  will  Hand  in  competition  only  in  the  point  of 
 pleafure.     And  then,  which  think  you  will  have  the  greater 
 party,  and  what  a  cafe  would  mankind  be  in?    I  am  per- 
 fwaded,  that  the  well  ftudymg  the    excellent  difcourle  of 
 Cicero  on  this  point,  and  the  reafons  which  the  Stoicly  and 
 the  reft  of  the  Philofophers  give  again  ft  the  Tlebeian  Fhilo- 
 fofhers,  (  as  Cicero  calleth  them  )  may  much  conduce  to  help 
 many  Divines  themfelvcs  to  a  righter  underftanding  of  the 
 fame  controveriie,  as  in    Theology    they  have   otherwife 
 worded  it,  Whether  God  or  our  own  felicity  be  moji  to  be  loved. ? 
 (  And  yet  without  running  into  the  ranatick  extreme,  of 
 feVarating  the  love  of  God  and  our  felves^  and  calling  men  to 
 try  -whether  \or  his  gkry  thy  can  be  wiling  to  be  damned. ) 
 Only  when  you  read  the  Philoibpher  faying,  that  virtue  in 
 and  for  it  f "elf  is  to  be  loved  as  our  felicity*  elucidate  it  by 
 remembring,  that  this  is,  becaufe  that  vertue  in  it  felf  is  the 
 Image  of  God,  and  by  our  felicity  they  mean  the  prfedion 
 of  our  natures,  in  refpedt  of  the  end  for  which  we    were 
 made.   And  that  as  the  excellency  of  my  tyife  or  fen  (  yea, 
 ox  my  horfe  J  is  not  to  be  meafured  by  their  ownfleafure 
 but  their  ufefulnefs  to  we,  becaufe  I  am   their  end  ^  fo  is  it, 
 as  to  man's  perfection,  as  he  is  made  for  God,  and  related 
 to  Jiim,  (for  all  that  he  hath  no  need  of  us,  feeing  he  can 
 be  pleated  in  us.  )    Thus   this  Philofophical  controverfie 
 is  coincident  with  one  cf  the  greateft  in  Theologie. 
 
 Though  I  have  difpleafed  many  Readers,  by  making  this 
 Treatiie  fwell  fo  big,  by  anfwering  fo  many  objections  as 
 I  have  done,  yet  I  know  that  many  will  expedt  that  I  mould 
 have  made  it  much  greater,  by  anfwering,  i.  Abundance  of 
 particular  objections    from  Scripture-difficulties :    2.  And 
 
 many 
 
In  defence  of  the  Souls  Immortality,  &c.  60 1 
 
 many  difcourics  of  (even)  toits  of  peifons,  who  contradict 
 fomc  things  which  I  havefaid.  But  I  fuperfede  any  further 
 labour  of  that  km  J,  tor  tlvfc  following  reafo;is. 
 
 1 .  It  would  fill  many  volumes  to  do  it,  as  the  number  and 
 quality  ofthe  Objections  do  require.  2.Thofethat  require 
 it  are  yctfo  lazie,  that  they  will  not  read  this  much  which 
 I  have  already  written,  as  cikemmg  it  too  long.  3.  They 
 may  find  it  done  already  by  Commentators,  if  they  will 
 have  but  the  patience  to  perufe  them.  4. 1  have  laid  down 
 that  evidence  for  the  main  caufe  oi  GOV  LINES  S  and 
 CHRISTIANITY,  by  which  he  that  well  digeiteth  it, 
 will  be  enabled  himfelf  to  defend  it  againft  abundance  of 
 cavils,  which  I  cannot  have  time  to  enumerate  and  anfwer. 
 5.  The  fcribles  of  felt-conceited  men  arc  fo  tedious,  and 
 every  one  fo  confident  that  his  reafons  are  considerable,  and 
 yet  every  one  io  impatient  to  be  conCradidt.d  and  con- 
 futed, that  it  is  endlefs  to  write  againft  them,  and  it  is 
 unprofitable  to  fober  Readers,  as  well  astedioufto  me,  and 
 ungrateful  to  themfelves.  To  inftance  but  in  the  laft  that 
 came  to  my  hands,  an  Inquifithinfidem  Cbrijiianorum  hujus 
 feculi,  (  the  name  prefixed  I  fo  much  honour,  that  I  will  not 
 mention  it.  J  Page  3.  he  calleth  confidence  in  errour  by  the 
 name  of  certainty^  as  if  every  man  were  certain  that  hath  but 
 ignorance  enough  to  over-look  all  caule  of  doubting.  Page 
 i$.He  will  not  contendif  y$ufay,  that  it  is  by  divine  faith,  that 
 we  believe  the  words  to  be  true  which  are  Gods  \  and  by  hu- 
 mane faith  by  which  we  believe  them  to  be  the  words  of  God, 
 He  faith,  that  Faith  hath  no  degrees :  but  is  alway  equal  to  it 
 felf:  to  believe  ii  to  affettt,  and  to  doubt  is  to  fujpend  affent ; 
 Ergo,  where  there  uthe  leaft  dwbt,  there  is  no  faith  ;  and 
 where  there  is  no  deubt,  there  is  the  higbeft  faith  ;  Ergo,  Faith 
 is  always  in  the  higheft,  and  is  never  more  or  Ufs  :  And  yet 
 it  may  be  called  fntaJi  when  it  is  quali  nulla,  (  that  quafi  is  to 
 make  up  a  gap)  in  refteti  ofthe  fi&je&t or  at  leaft  hardly  yielded  * 
 and  in  regard  of  the  objt&,whenfew  things  arebelievcd.Pdge  26. 
 He  maketh  the  Calvinifts  to  be  Ent bufiajis /that  ^Eanaticfy) 
 becaufe  tbeyfay,  that  they  k^tow  the  Scripture  by  the  Spirit : 
 (zsiffubje&ivefy  we  had  no  need  ofthe  Spirit,  to  teach  us  the 
 things  of  God  ^  and  objectively  the  Ipirit  of  miracles  and  fan- 
 dtification  were  not  the  notifying  evidence  or  teftimony  of 
 
 Gggg  the 
 
60$  1»  defence  efthe  Souls  Immortality,  &c* 
 
 the  truth  of  Chrift.)  The  fame  name  he  vouchfafeth  them 
 that  hold,  'That  the  Scripture  is  tycvPti  by  univerfal  tradition 
 to  be  God's  word,  and  every  mans  own  reafon  tnuft  tell  him  (  or 
 difcern)  the  meaning  of  it.  And  heconcludeth,  that  if  every 
 one  may  expound  the  Scripture,  even  in  fundamentals,  then 
 every  man  may  plead  againft  all  Magiftratcs,in  defence  of  mur- 
 der or  any  other  crime,  09  a  rational  plea  \  and  fay ,  Whyjhould 
 you  punijh  me  for  that  which  God  bath  bid  me  do.  As  if  God 
 would  hare  no  reafonabk  creature,  but  bruits  only  to  be 
 hisfubje&s.  As  if  a  man  could  knowingly  obey  a  Law, 
 which  he  neither  knoweth,  nor  muft  know  the  meaning  of  i 
 and  is  bound  to  do  he  knoweth  not  what.  And  as  if  the 
 Kings  fubje&s  mull  not  underftand  the  meaning  of  the  fifth 
 Commandment,  nor  of  Rom.  13.  Honour  thy  father  and  mo- 
 ther;  and,  Lrt  every  foul  be  fubjeU  to  the  higher  powers,  and 
 not  refifi.  Or  as  if  Kings  muft  govern  only  dogs  and  fwine, 
 01  might  make  murder,  adultery,  idolatry  and  perjury,  the 
 duty  of  all  their  fubjeds  when  they  pleated,  becaufe  none 
 mult  judge  of  the  meaning  of  God's  Law  by  which  they  are 
 forbidden;  or  as  if  it  were  the  only  way  to  make  men  obe- 
 dient to  Kings  and  Parents,  to  have  no  imderftanding  that 
 God  commandeth  any  man  to  obey  them,  nor  to  know  any 
 Law  of  God  that  doth  require  it  :  or  as  if  all  our  Pajfors 
 and  packers  were  not  to  be  fo  ufeful  to  us  as  a  fign-poil  ^ 
 nor  we  were  not  to  learn  of  them  or  of  our  Parents  any 
 thing,  that  God  either  by  nature  or  Scripture  ever  taught 
 us:  orasifachildorfubjedt,  who  is  required  to  learn  the 
 meaning  of  his  Ruler's  Laws,  to  judge  of  them  judicio  pri- 
 vate difcretionis,  were  thereby  allowed  to  mis-underitand 
 them,  and  to  fay  that  they  command  us  that  which  they 
 forbid  us  i  and  becaufe  the  King  forbiddeth  us  to  murder, 
 he  alldweth  us  to  fay,  You  propoftd  it  to  my  understanding, 
 and  I  underftand  it  that  you  bid  me  murder,  and  therefore 
 you  may  not  punifh  me.  As  ifhe  that  is  bound  to  judge  by 
 a  bare  difcerning  what  is  commanded  him,  and  what  for- 
 bidden, were  allowed  to  judge,  in  partem  utramlibet,  that 
 it  is  or  it  is  not,  as  pleafe  himfelf.  As  if  when  the  King  hath 
 printed  his  Statutes,  he  had  forfeited  all  his  authority  by  fo 
 doing,  and  his  fub je&s  might  (ay,  Why  do  you  punijh  m  for 
 difobeyingyour  Laws,  when  you  fr$mulg£ted  them  t$  w  as  ra- 
 tional 
 
In  defence  of  the  Soufs  Immortality ,  &i4  £0+ 
 
 tioHtl  creatures  to  difcern  their  fenfe  ?  Will  it  profit  the  world 
 to  write  confutations  of  fuch  fluff  as  this  >  or  muft  a  man 
 that  is  not  condemned  to  Stage-playing  or  Ballad-making, 
 thus  watte  his  time?  Do  the  people  need  to  be  fared  from 
 fuch  fluff  as  this?  Iffo,  what  remedy,  but  to  pity  them, 
 and  fay,  §l"os  ferdtre  vult  Jupiter  bos  dement  at  y  &fip$pMlH4 
 vult  decip,decifiatur. 
 
 And  yet  to  do  no  more  wrong  to  the  Scriptures,  than  to 
 Councils,  and  Bulk,  and  Statutes,  and  Teflaments,  and 
 Deeds,  and  Bonds,  he  concludeth,  Of aU  writings  whatsoever y 
 that  by  the  meer  words  of  the  writer  you  cannot  be  certain  of 
 bit  fen fe  i  though  they  be  common  words,  andyou  take  them  in 
 the  common  fenfe.  So  that  if  any  doubt  arife  about  my  words, 
 if  I  refolve  it  by  writing  I  cannot  be  underflood  ,  but  if  I 
 fpake  the  fame  fyllables  by  word  of  mouth ,  it  would 
 lerve  the  turn.  As  if  no  man  could  be  fure  of  the  fenfe  of 
 any  Law,  or  Teflament,  or  Bond,  or  Covenant,  which  is 
 committed  to  writing,  nor  of  any  expofition  of  them,  if 
 once  it  fall  under  Pen  or  Preis.  As  if  God's  writing  the  Ten 
 Commandments  had  left  them  unintelligible,  in  companion 
 of  his  Ipeaking  them.  Then  farewell  all  Hiflorical  certainty. 
 Hath  every  iingle  Priefl  himfelf  any  alfurance  cf  the  fenfe  of 
 the  Council,  the  Canons,  the  Popes  Decreetals  and  Bulls,  but 
 by  the  way  of  writing  ?  And  (o  the  poor  people  muft,  in- 
 ftead  of  the  Church,  believe  only  that  Priefl  that  orally 
 ipeakcth  to  them,  though  he  have  no  certainty  of  the  matter 
 himfelf.  If  this  do&rine  be  made  good  once,  it  will  (poil  tha 
 Printers  trade,  and  the  Clarks,  and  Courts  of  Record,  and  the 
 Poft- Office  too. 
 
 But.fage  (i.  hemakcth  the  confent  of  the  universal  Church 
 to  be  the  only  fure  communication  of  CbriftianDoftrinc  in  the 
 Articles  of  Faith -y  yea,tbe  confent  of the  frefent  age  concerning 
 the  former  :  (  But  how  the  confent  of  the  whole  Church  mail 
 be  certainly  known  to  every  man  and  woman,  when  no  writ- 
 ing can  certainly  make  known  any  mans  mind,  is  hard  to  tell 
 a  man  that  expe&eth  reafbn.  )  And  that  you  may  fee  how 
 much  the  fubjed:  of  this  Treatife  is  concerned  in  fuch  dif- 
 courfes,  he  addeth,  that  If  the  Church  had  at  any  time  been 
 fmat,  its  teftimony  had  been  doubtful  ',  but  (Taith  hej  it  teftifietb 
 rfitfelftbatCbrijlians  were  never  few,  and  therefore  it  is  to 
 
 Gggg  2  be 
 
*q  In  defence  eft  be  Son?*  mmtrtalttyy  &c. 
 
 be  believed.  But  we  will  have  no  fuch  prevaricating  defences 
 of  Chriftianity.  The  major  is  the  Infidels  erroneous  cavil  •, 
 the  minor  is  a  falfe  defence  of  the  faith.  The  Church  never 
 faidthat  Chriftians  were  never  few:  it  hath  ever  confeflfed 
 the  contrary,  that  once  they  were  few  j  and  yet  it  hath  proved 
 againft  the  Infidel,  that  its  tefti won y  was  n$t  doubtful,  having 
 better  evidence  of  their  veracity  than  numbers. 
 
 You  may  perceive  by  thefe  ftridhires  upon  this  one  di£ 
 eourfe,  what  an  endlefs  task  it  would  be  to  write  confuta- 
 tions, of  every  man  that  hath  leifure  to  publifh  to  the  world 
 his  opinions,  which  are  injurious  to  the  Chriftian  verity.  And 
 therefore  no  fober  Reader  will  expecl,  that  I  or  he  mud  be 
 fo  tired,  before  he  can  be  (atisfied  and  fetled  in  the  Truth. 
 
 F  I  ^(  1  S. 
 
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