7W-, ^ \y^rM^^ COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE i LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY '//t/) ZSft / rp. P • ■foil T£*4- V ESSAYS ON SEVERAL Important Subie&s IN PHILOSOPHY AND RELIGION By J O S E P H G L A N V I L L, Chaplain in Ordinary to His Majefty 3 and Fallow of the and this is that which makes it amiable, and truly illuftrious : Your Lord- fliip know^s this j and are as much by Nature as by Judgment, formed to live according to inch mealures : And I think there was never Perfon of your Lordfhip's rank, whofe gene- ral fafliion, and converiation was more luited to the fweetefl and moil obliging Rules of living : For befides that your natural Genius iiath nothing haughty, or rough in it, nothing but what is modcft, gentle, and agreeable, your Lordfliips whole deportment is io affable, and condefcendovr, that the benignity of your tem- per ieems to ftrive for fuperiority over the greatnels of your quality , which yet it no way The Efijlle Vddicatorj. way kjfem, buiiUuftrates. This is that which highly deferves, and commands the love, and venerations of all that have the honour, and happinefs to know you : And you may juftly challenge their devotion, and higheft efteem upon ail other accounts that can give a great Peiion any title to them. For your immediate defcent is from a long mafculine line of great Nobles, and you are a Remainder of the illti- ftrious Blood of the PLANTAGENETS. What your Family hath deferv'd from the Crown, thevaft fupplies afforded his lateMa- jefty by that Loyal Afarquefs, your Grand- Fa- ther, and the lurTerings or your Houfe for Him , do fufficiently declare to the World : But your Lordflhip hath no need that Argu- ments of Honour, and refpecl: fhould be fetchc rrom your Progenitors ; the higheft are due to your perfonal Vermes, and that way of living whereby you give example to Men of quality, and fhew, how Honour, and Intereft is to be upheld. For you fpend not your time, and Eftate in the Vanities and Vices of the Town, but live to your Country, and in it, after a fplendid, and moft honourable Fafhion, ob- ferving the Magnificence and Charity of the an- cient Nobility, with all the Decency, and Im- provements of latter Times. And perhaps your Lord;* The. Ep'ijtk Dedicatory. Lordfhip's way is one of the beft patterns the Age yields, ot a (Regular greatnefs, in which grandeur is Without Vanity ; and Noble?tefs with- out Luxury, or Intemperance : Where we fee a Vd/£ Family without wife, or confujion • and the greateft f fewQi, and freedom, without provoca- tions to any Debauchery, or Viforder. So that your Lordfliip's cares, and thoughts are not taken up with the little defigns that ulually en* tertain idle, or vainly imployed Men, but in the Service of your King, and Country, and conduct of your Affairs, with prudence and generofity 5 in which you not only ferve the prefent Age , but provide for the future. And , my Lord , among the acknowledg- ments that are due to your Vermes, I cannot but obferve the care you take for the conftant, daily Worfhip of God in your Family, accord- ing to the Trotejiant Religion, profeftby the Church of England, and the example your Lord- fhip gives by you* own attendance on it. This is the lureft Foundation of greatnefs,yea 'tis the Crown, and luftre of it : And when all other magnificence is in the duft, and is flirivel'd in- to nothing, or at the bed, into a cold, and faint remembrance , the effects of this will ftay by us, and be our happinefs for ever ; And all other fplendors, in comparifon, are but like,: The Epiftle Dedicatory. Jike the fhining of rotten wood to the Glorys of the Sun,and Stars. This alfo is the bed fence and fecurity to our prefent comforts and injoy- ments, both in refpe£t of that temperance and iobriety it produccth, and chiefly on the ac- count of the blefling of the Supream Do?2or ,who hath made it the promifes of this Life, as well as of that which is to come : And therefore the wickednefs of thofe that take Liberty from their Riches and worldly greatnefs, to defie God, and defpife Religion, is as foolifh and improvident, as 'tis monftrous andunreaion- able: and thofe brutifh Men do not render themfelves more hateful for their impiety, than they are defpicable for their folly. But I need not fay this to your Lordflhip, who are ienii- ble of the abfurdities, and malignity of this vice, and give not the lead countenance, or incouragement to it by your practice ; being cautious to abftain from all expreffions, that grate on the Honour of God, as you are free from any that can give juft offence unto Men : For your Lordflhip is none of thofe that moot the arrows of bitter words, and jet their mouths againfl the Heavens ; but your difcourfe and converfation is adorn d with that modefiy and decency xkat becomes a great Nobleman, and a good Chriftian. a My The Epiftk Dedicatory. My Lord, I have not given you thefe few jiift acknowledgments, with defign to gtati- fie or pleafe your Lordfhip, I know I need your pardon for the trouble your modefty re- ceives from them ; but I have done it for the lake oi ethers , becaufe we live in an Age wherein there is icarcity of fuch examples. I know 'tis uilially indecent to commend Per- fons to themfelves • but the cuftome of Dedi- cations will excufe this, which even fever ity and ill nature cannot impeach of flattery, or extravagance. And as I owe this Teftimony to the merits whereby you ferve and oblige the Age, fo I mould acknowledg the Obligations your Lordfhip hath conferred on my ielf : but this will be a great duty, and bufinefs of my Life ; for fuch empty expreflions as thefe verbal ones , are very unfuitable returns for real and great favours ; and if ever better acknow- ledgments are in my power, I {hall ftill re- member what 1 owe your Lordfhip. I now moft humbly prefent you with a Collection of fome EJJays upon fubjects of im- portance. The defign of them is to lay a Foundation for a good habit of thoughts, both in Thilofophy, and Theology. They were fome of them written feveral years ago, and had trial of The Epijile 'Dedicatory. of the World in divers Editions : Now they come abroad together ( with fome things that are new ) reduced to fuch an Order, as is moft agreeable to my prefent judgment. I could have added much upon fuch fertile, and ufefiil Arguments 5 but I am willing to believe,I have laid enough for the capable and ingenious, and I doubt too much for others. If your Lordfhip (hall pardon their imperfections, and accept of the devotion where-with they are offer'd you, it will be the greateft honour, and f atisfa&ion to, cMy Lord, Tour Lordjbips moft bumble?, Moft obliged, and moft intirely devoted Servant, , Joseph Glanvill, f — , a 2 Th e The PREFACE. Shall not trouble the Reader with much formality, or tedi- oufnefs of Prefacing) but only give a brief account of the- following Vifcmrfes. I kftow it mil be no plaufble excufe fr any (f their hnperfctlions to alledg, that fame of them were written when I was very young \ fince they came abroad again in an Age .wherein more maturity of judgment is expelled: But ths truth is, I am not grj&nfo much wifr yet, as to have altered any thing in the main of thofe cmiepiidns. If I bad thought it worth the while, I might have hem more exatl in new. modelling, and ■ could perhaps have given them a turn that would have been mpre agreeable to fome phancies, but my Lazimfs, or my Judgment wade we-tbink^tbere was w need of that trouble. the First Ejfay againji Confidence in Philofophy, is quits^ changed in ths way of Writing, and in the Order. Metbougbt I, was fomewha* fetter d and tied in doing it, and could not exprtfr my felf with that eafe , freedom , and fuluefs which pcjjibly / might have commanded amidfrefh thoughts : Tet 'tis fo alter 'd as to be in a manner new. 'the Se co n d of Sceptrcifm^w^Certainty,*)?^ written when I was warm in the Confederation of thofe matters, for the fatUfa- clien of a particular Friend i what I fay was enough for his uje, though the Subject if capable of much-more i and 1 bad inlarged on it, but that 1 am loth to ingage further in Philofopbical Argu- ments. I have annext fome of the things I faid to Mr* White, but the main of this Ejfay was never extant before. 'the Third ^/Modern Improvements,!^ prft a Controverfie: 1 have here given it another Jbape. As I never begun a Quarrel, fo I never will continue any, when I can fairly let it fall, 'the Difcourfe was written violently again(i by one, wbj was wholly un- concern'd. I'he inter eft be pretended^, was the defence of bis Fa- culty againji a Pajfage, wherein be would have me Jay, That the ancient Pbyftcians could not cure a Cut-finger ; which I never affirm 'd, or thought. But that Perfon is now fo well kpown, that l-needjay no more of him, er of that Conteft. His hng ftudied,- and triumphant Animadverfions have given me no reafon, or oc- cafion to alter any thing in the 'treatife, except fome few Errors of The Preface. rf SiMs, over vbicb he m® infulted. He hath wmiei dr Vnhings 'l^ m &i b"' J fc*** " tr<""'fe P nMvmade, and have never read them. ?.&(,„ ,„ i£ Effiy i'< * Metier to Pr. Peter Du Moulin, S V S adrfJd 'to » M» Jfc> «"» ' '»•'«<•» !fc< tAm mi iy Anfwer, fco« °f>« «*•■ S»<°°fde"% IbVtbeVothr alL'd all that which **mmsiH■» m -ajryr J Lmin Several Difcourfis of Mr. Boy ft, h intended for the Intention jeie j j (fe u (xtMI> °/i^fTH^./.foUfefulners»/Phnoropl,v<»Theo. !6« MPri»^ SAr ifclSfc »/ PnUofoi n.a/.a. I »w ^ZldiTreWmt it h a Ferfin of Honour, and great Fame &<>«» «> ''«K«'3" ,(,e tfe" ^ & The Preface. — — — * hr fervice Phibfphy doth, in fecuring one- of the out-mrhs of f / gT' , ll °^f * ™7*" tbjt »*<"»<", * ready to be Printed by it felf with a further Confirmation of that cer tun, though much oppojed Relation. Since the publifhim of theCe Conhderacions there bath a thing been put out, of £ foeftion of Witchcraft denying there are Wif ch«, upon Tome ofihe wel ejl pretences I have urgcd}and difabhd. Whoever reads this £L mil fee that that Writer was arfmSd before he gave himfelfZ trouble to be an Author on that Subject. J f ' . n.e S* V E, N T H "™jely new.' f is a defection offuch a Ge. ««» Theology and Piulofophy, « 1 confefs I my felf £Z and I belie ,e fome others may. But I blame no Manl diffr)nt fenttment, who ahws the liberty of judging that h'mfdf takes. T have borrowed the countenance, and colour of my Lord Bacons fiery* of which I have given the brief contents. The EfTav u „ mixture to appear often m the PrefsItyowUcenfurd; but 1 fee not why that Should be a fault, wbil(l the BookJ themfelves have not peater fa Man write well, he may d.ferve excufe at leali i / otherwife, byufe he may mend > or if there be no hopes of that hi writing often * not worth objeclhg. Nor hath a\m ^ £ complain fmce no one » concerned about what another Prints, fur. ther than him felf pleafeth : And fuce Men have the liberty to read ^Jooks,ornot: Methinks they might give us leave to irite, or forbear, this I fay, becauje I know this UUnaturd humour, pZ rejiraint upm the Pens of fme great Men ; and tempts other", fnate promifcs and excufe s, which I thinl^do not become them. Forepart I have * little leafure to write Books as other u7n for I have that to do which may be reckoned an Imployment tbul every Man hath jome vacancies, and I love now Ulenin Z manner to unploy mine. Tn an innocent way of entertaini»T* Mvisfelf, to paint the image of h, thoughts, IdnZr^rl ERRATA. ' ■ ■ , \o ^«-^ E P R A T A The Pveader is dcfired to take notice of the following Er- yohts of the Prefs, fome of which are fo near, in found, to the words of the Author, that they may eafily be miftaken for'his. ESSAY. I. the For. BE/fcompaftnefs The herb, and flower Before us. our difcoveries All opinions Old Law, Heavens above, CSV. Other opinions His faying Read. I Page. Feafi compaftnefs, 13 Herb, and flower, 16 ■ Before/**, ourdifcoveiier, 25 All their opinions, 26 Old Saw, aS Heavens above />, 28 Opinions, 30 - His flyings 51 Line. 2 2 34 21 %9 3* 11 24 ReviU againfi: Boa Its of; ifdixs Are certain ESSAY. II. Rail againft. Boafts 5 Pfellut Contain , and are 43 47. 53 61 4 16 *9 *3 I take 'twas Vtrulam Ss\i-abfurd ESSAY. III. I take it 'twas, Verulam Sdi-aJJitr'd 34 1 5? 10 1 I4 1 12 Since then Difference Rumblings, intermixtures Flighted ESSAY. IV. Since them Deference (tares Junulings and intermix- S'ighted 17 26 3* 34 \6 I3> J4 7 Their own htereft ESSAY. V. [Their iiiterefts iS 1 8 ESSAY. 1 For Streams from whatever -She apprending ESSAY. VI. Read. Si'dm's What ever She apprehended Page. 56 Line. 21 17 22 ESSAY. VII. To them. All To them, All From /^eWorld From jour World Such of them t h.tt Such of them at They that made That they made Main works Main mark* (i.) CO 6 6 7 ii 5° 45 15, T4 37 X 6 55 51 Note, that the Sum of my Lord Bacons Atlant'n^ being the brief contents of his Story, printed in the beginning oi the jtb ElTay, was intended as a Preface to it, and mould have been in the Itxlick^ Character ■■> but the Printer hath not done that i nor made a furricient Break to diftinguifli my Lord Bacom Contents (ending Page 2. Line 12. } from the Au- thors Story. Cflfa^ effap i. Againfl Confidence in Philofophy, Jnd Matters of Speculation^ ONE of the firft things to be done in order to the enlargement, andencreafeof Know- ledge is to make Men fenfible, how imper- fect their Vnderflandings are in the prelent ftate, and how lyable to deception : For hereby we aredifpofed to more xvarinefs in our Enquiries, and taken off from boldand peremptory Conclufions, which are fome of the greateft hinde- rances of Intelle final improvements in the World. Therefore, by way of Introduction to Philofepby and grounded Science, we muft endeavour rirlt to deftroy the confidence of Affertions, and to eftablifh a prudent refervednefi and modefly in Opinions. In order to thii-, I mail here fet down fome thoughts I have had on this Subjed. And in doing it, I (hall i. Offer fome confiderable Inflame? of Humane Ignorance and Deficiency-, even in the main, and moft ufual things in Nature. 2. I mall enquire into the Caufes of our imperfefiion in Knowledge which will afford further evidence and proof of it : and 3. Add fome Strictures againft Dogmatizing in Pbilo* ftpbyi and all matters of uncertain Speculation. My Inftauces (hall be drawn, 1. From the Nature of our Souls '■> and 2. from the Conflitution of our own-, and other Bodies. About the former I confider, That if Certainty were any where to be expected, one would think it mould be had in the Notices of our Souls, which are our true felves, and whofe Sentiments we molt inwardly know : In things without us, B our AgAinft Confidence in Philofophy, ^Bflftg i . our Jballownefs and ignorance need not be matter of much won- der, fince we cannot pry into the hidden things of Nature, nor obferve the firft Springs and Wheels that fet the reft in mo- tion We fee but little parcels of the Works of God, and warn Thtencmena to make entire and fecure Hypothefes ; But if that whereby we know other things, know not it felf; If our Souls ate lb angers to things within them, which they have more advantage to underftand than they have in matters of exter- nal Nature » I think then, that this firft will be a considerable Inftanct of the fcantnefs and imperfefiion of our Knowledg. ( i. ) I take notice therefore, That the Learned have ever been at great odds and uncertainty a^out the Nature of the Soul > concerning which every Philofopher ( almoft ) had a diJintt Opinion : The Chald£ans held it a Vertue without form ; Xemcrates, and the JEgyptians, a moving Number » Parmeni- des, a compound of Light and Varkyefs •, Hefiod and Anaxi- mander, a confidence 01 Earth and Water : Shales call'd it a Nature without reft \ Heraclides fuppofed it to be Light i Em- fedocles to be Blood > Zeno, the ghtintejfence of the Elements. Galen would have it to be an hot Complexion *, Hippocrates, a Spirit diffufed thrugh the Body > Plato, a fclf-moving Subftance > Ariftotle, an Entelechy, or nobody knows what i amdVarrOf an heated and dijperfed Air. Thus have fome of rhe greateft Men of antient times differed in one of the /zr/f 'theories of Humane Nj/wr^which may well be reckon'd an Argument of uncertainty and impeifcdtton : And yet I account not the difficulties about thU, to be Co fape- lefs, as they are in lejs noted Myileries. The great occafion of this diverfity, and thefe miftakes, is, That Men would form fome Image of the Soul in their Fancies, as they do in the contemplation of corporeal Objects : But this is a wrong way of fpeculating Immaterial s, which may be feen in their effettt and attributes, by way of reflection » but if, like Children, we run behind the Glafs to look for them, we (hall meet nothing there but difippointment. 2, There hath been as much trouble and diverfity in enqui- ring into the Origine of the Soul, as in fearching into the na- ture of it : In the opinion of fome learned Men, It was from the beginning of the World, created with the Heavens and Light : jgfl&£ I , And Mutters of Speculation 7 Light ; others have thought it an extract from the VniverfA Soul: Some fancied, it defended from the Moon i others from the Stars, or vaft fpaces of the JEtberabovc the Planets* fome teach, That God is the immediate Author of it \ fome that it was made by Angels j and fome by the Parents. Whe- ther it be Created or Traduced, hath been the great Ball of contention to the latter Ages, and after all the ilir about if, 'tis ftill as much a queftion as ever, and perhaps may fo con- tinue till the great Day, that will put an end to all Differen- ces and Difputes. The Patrons of Tradutlion accufe their Ad- verfaries of affronting the Attributes of God i and the Aflcr- tors of Immediate Creation impeach them of violence to the nature of things : And while each of the Opinions ftrongly oppofeth the other, and feebly defends it felf, fome take oc- cafion thence to fay, That both are right in their Oppoiuions, but both roiftaken in their AfTertions. I (hall not ffir in the Waters that have been troubled with fo much contention : The Famous St. Aujlin, and Others of the celebrated Antients, have been content to fit down here in a profeft Neutrality, and I will not endeavour to urge ConfelTIons in things that will be acknowledged "> but (hall note fome Difficulties, that are not fo ufually obferved, which perhaps have more darkwfs in them, than thefe fo much controverted Doctrines. I. I begin with the Vnion of the Soul and Body : In the Vnions that we underftand, there is ilill, either fome fuitable* nejs and likenefs of Nature in the things united, or fome mid- dle, participating Being by which they are joyn'd \ but in this there is neither. The natures of Soul and Body, are at the moft extream diftance j and their effential Attributes moll op- pofite : To be impenetrable, difcerpible and unattive, is the nature of all Body and Matter, as fuch : And the properties of a Spirit are the direct contrary, to be penetrable, indijctrfible, and (elf-motive : Yea, fo different they are in all things, that they feem to have nothing but Being, and the Tranfcendental Attributes of that, in common : Nor is there any appearance of Hkenefi between them : For what hath Rarefaftwt, Con: denfation, Vivifion, and the other properties and modes of Matter, to do with Apprebenfion, Judgment., and Vifcourfe? which are the proper acts of a Spiritual Being > Wc cannot B 2 then 'Againfl Confidence in Philofophy, jJgfTay i . then perceive any congrifiiy, bv which they are united : Nor can there be any middle fort of Niture that partakes of each, (as 'fis inlbme Unions) their Attributes being fuch extreams ; or, if there is any fuch Being, or any fuch polfi le, we know nothing of it, and 'tis utterly unconceivable. So that, what the Cement fhould be that unites Heaven and E~irtb, Light and Varknefs, viz> Natures of fo divcrfj a make, and fuch dis- agreeing Attributes, is beyond the reach of any of our Facul- ties : We can as eafily conceive how a thought fhould be uni- ted to a Sratuc,or a Sun-beam to a piece of Clay : how words fhould be frozen in the Air, (as fome fay they are in the remote North or how Light fhould be kept in a Box j as we can ap- prehend the manner of this jlrangeVnion. 2. And we can give no better account how the Soul moves the Body. For whether we conceive it under the notion of a Ture Mind, and Knowledge with Sir K. Digby > or of a Thinly ing Subjiance, with Ves Cartes h or of a penetrable, indijeer- pible, jdf-motive Being, with the Platoni\\s\ It will in all thefe ways be unconceivable how it gives motion to unadrive matter : For how that fhould move a Body, whofe nature it is to -pafs through all Bodies without the leaft jog or ob ft 'ruction, would require fomething more than we know, to help us to conceive. Nor will it avail to fay, that it moves the Body by its vehicle of corporeal Spirits » for Mill the difficulty will be the fame, viz. Horv it moves them ? 3. We know as little, How the Soul p> regularly direUs the Animal Spirits, and Inlhuments of Motion which are in the Bodyi as to ftir any wc have a will to move: For the paffiges thiough which the Sprits are cenvty'd, being fo numerous, and there being fo many others that crofs and branch from each of them, 'tis wonderful they fhould not lofe their way in fuch a Wildernefs: and I think the wit of Man cannot yet tell how they are directed. That they are conducted by force knowing Guide, is evident from the \\eadintfs and regularity of their motion : But what that fhould be, and hirv it doth it, we are yet to feek : That all ihe motions within us are not dire- cted by the meermechanick frame of our Bodies, is clear from experience, by which we are affured, that thofe we call Spon- taneous ones, are under the Government of the WiU : at Jeaft che 1&ffay I V 'Jnd Matters of Specula tion7 the det ermination of the Spirits into fucb or fuch pafTages, ,is from r he £<;»/, whatever we hold of the conveyances after ; and tbefe, I think, all the Philofophy in the World cannot make out to be purt ly mecbmicaU But though this be gain'd, that the&w/isthe principle of Direction-, yet the difficulty is no lefs than it was before : For unlefs we allow it a kind of inward fight of every Vein, Mufcle, Artery, and other Paf- fage of its own Body i of the exadl fite and pofition of them, with their feveral Wndings, and fecrct Chanels, it will /fill be as unconceivable, how it mould diied: fuch intri- cate Motions, as that one that was born blind fhould manage a Game at Chefs, ormarfhal an Army : And it the Soul have any fuch knowlcdg, we are not aware of it ; nor do our minds attend it : Yea, we are fo far from this, That many times we oblerve not any method in the outward performance, even in the greateft variety of intercbangAle motions, in which a Heady Direction isdifrkult, and a M.fcam'ageeafie : As we fee an Artilt will flay on an InOrurrient ot Mufick without mind ng it j and the Tongue will nimbly run divifions in a Tune without miffing, when the Thoughts are engaged elfe- where : which tfFetffs are to be afcribed to fine Jecret A>t of the Soul ( if that dirtdt ) to. which we are altogether ilran- ger?. 4. Eur befides the Difficulties that li< more deep > we are at a lofs even in the knowledg of our Senfes^ that fecm the moft flain and obvious of our Faculties. Our eyes that fee other things, fee not themlelvcs ■» ar.d the lnjtrumentt of KnorvUdg are unknown. That the Soul is the percipient, which alone hath anwisdverfim and fenfe, properly fo call'd \ and that the Body is only \Ue receiver, and conveyer of corporeal Motions-, is as certain as Philofophy can m?>ke it. Arijiotle himf'Jf teach- eth it in that Maxim, Nss o'^a ii vSs anaa : And Pltto af- firms, That the Soul hath life ana fence ■•> but that the Body in ftridtnefs of fpeaking, hath neither the one nor other : Upon which pofition all the Philofophy of Ves Cartes /lands : And it is fo clear, and fo acknowledge a Truth, among all confi- deringMen, that I need not ltay to prove it : But yet, what are the Inftruments of finfitive Perception, and particuU' con- vert of outward Motions to the feat of Scnfe,is difficult to rind i and Againfl Confidence in Philofophy ] ^Effa^ I . and how the pure Mind can receive information from things that arc not like it felf, nor the objects they reprefent, is, I think, not to be explain'd. Whether Senfation be made by corporeal EtmJJions, and material Images > or by Motions that are convey'd to the common fenfe, I (hall not difpute : the latter having fo generally obtain'd among the Philoiophers : But, How the Soul by mutation., and motion in matter, a fub- rtance of an other kind, mould be excited to action i and how tbefe fhould concern it, that is of fo divers a naturdfc is hardly to be conceiv'd. For Body cannot act on any thing, but by Motion i Motion cannot be receiv'd but by Matter, the Soul is altogether immaterial > and therefore, how fhall wc appre- hend it to be fubject to fitch Imprejjions ? and yet Pain, and the unavoiclablenefi of our Senfations evidently prove, That it is fubjed to them. Befides, How is it, and by what Art doth the Soul read, That fuch an Image, or Motion in matter, ( whether that of her Vehicle, or or the Brain, the cafe is the fame ) fignifies fuch an Objecl ? If there be any fuch Art, we conceive it not ; and 'tis ftrange we fhould have aKnowledg that we do not hpotv. That by diverfity of Motions we mould fpell out Fi- gures, Diftances, Magnitudes, Colours ; things not refembled by them, we rauft afcribe to fome implicit inference, and de- duction > but what it fhould he ; and by what Mediums that Knowledg is advanced, is altogether unintelligible. For though the Soul may perceive Motions and Images by fimple fenfe, yet it feems unconceivable it mould apprehend what they fignijie, and reprefent, but by fome fecret Art and way of inference : An illiterate Perfon may fee the Letters, as well as the moft Learned,but he knows not what they mean > and an Infant hears the founds, and fees the motion of the Lips, but hath no conception convey'd to him, for want of know- ing the fignifkation of them : fuch would be our cafe, not- withstanding all the motions and impreilions made by exter- nal things, if the Soul had not fome unknown way of lear- ning by them the quality of the Objects. For inftance, Ima* ges and Motions have but very fmall room in the Brain, where they are receiv'd, and yet they reprefent the greatefi Magni- tudes > The Image, Figure, ( or what-ever elfe it may be call'd ) ;J5(Ta# i . 'And Matters of Speculation . call'd) of an Hemifpbere of the Heavens, cannot have a Subject larger than the pulp of a Walnut \ and how can fuch petty Impreifions, make known a Body of fo vafia widenefs, without fomt kind of Mathematickj in the Soul : And except this be fuppos'd, I cannot apprehend how Vijiances mould be perceiv'd > but all Obje&s would appear in a clufter. Nor will the Philofophy of Vet-Cartes help us here ; For the mo- ving divert Filaments in the Brain, cannot make us perceive fuch modes as Diftances are, unlefs fome fuch Art and Infe- rence be allow'd, of which we underftand nothing. 5. The Memory \s a Faculty in us zsobfcure^ and perhaps as unaccountable as any thing in Nature. It feems to be an Orga- nkal Power, becaufe Difeafes do often blot out its Ideas, and caufe Oblivion : But what the marks and imprefiions are by which the Soul remembers, is a queftion that hath not yet been very well relolv'd. There are four principal Hypothe- fes by which an account hath been attempted » The Peripate- ticket the Cartefun, the Digbaan, and the Hobbian. 1 .According to the Peripatetic\^Sd\ooh,Objeds are confervM in the memory by certain Intentional Species (as they call them) a fort of Beings, that have a neceffary dependance upon their Subjects » but are not material in their formal Conititution and Nature. I need not fay much againft thefe arbitrary pre- carious Creatures, that have no foundation in any of our Fa- culties : Or be that how it will,They are utterly unintelligible, neither bodily, «or ftiritual i neither producd out of any thing, as the matter of their production ; nor out of nothing, which were Creation, and not to be allow'd to be in the power of every, or any finite Being. And though there were no fuch contradictious contrivance in the framing thefe Species, yet they could not ferve any purpofe, as to the Memory, fince 'tis againft the nature of emanaiive Effects, fuch as thefe are, to fubfift but by the continual influence of their Cauies ; and fo, if this were the true Solution, we could remember nothing longer than the Objed was in prefence. 2. The account of Ves-Cartes is to this purpofe » The Spi- rits are fent about the Brain, to find the traces of the Ob- lefts we would call to mind > which Tracks confift in tbk, viz, thai the fores through which the Spirits that came from the 8 Jgamfi Confidence in Philofophy, J0flap t V the Objefts pafi, are more eafily opened-, and afford a more ready paiTage to thofe others that feek to enter i whence ari- feth a fecial motion in the Glandule^ which fignifies tbu to be that we would remember. But if our Remembrance arife from the eafie motion of the Spirits through the opened paifages (according to this Hypo- thefis) > How then do we fo di/tindtly remember fuch a varie- ty of Objects, whofe Images pafs the fame way > And how the Vijiances of Bodies that lie in a Line ? Why mould not the impell'd Spirits find other open paffages, befides thofe made* by the thing we would remember ? When there are fuch con- tinual motions through the Brain from numerous other Ob- jects > Yea, in fuch a pervious fubftance as that is, why lliould not thofe fubtile Bodies meet, every where an eafie paiTage ? It feems tome that one might conceive as well, how every Grain of Corn in a Sieve mould be often fhaken through the fame holes, as how the Spirits in the repeated adts of Me- mory mould (till go through the fame Pores : Nor can I well apprehend but that thofe fuppofed open'd pafTages, would in amort time be fiopt up, either by the natural gravity of the parts, or the making new ones near thofe j or other alterati- ons in the Brain. 3. The Hypothecs of ShKenelmVigby, is next,, viz* That things are preferv'd in the Memory by material Images that flow from them, which having imping'd on the common fenfe, rebound thence into fome vacant Cells of the Brain, where they keep their ranks, and poltures, as they entred, till again they are itirr'd, and then they appear to the Fancy as they were firlt prefented. But how is it conceiveable, That thofe active Particles which have nothing to unite them, or to keep them in any order, yea which are continually juftled by the occurfion of other minute Bodies, (of which there mult needs be great ttorein this Repofitory ) fliould fo long remain in the fame ftateand pofture ? And bow is it that when we turn over thofe Idsea's that are in our memory, to look for any thing we would call to mind, we do not put all the Images into a diforderly floating, and fo make a Chaos of confufion there, where the exadtelt Order is required : And indeed according to Jgff&j? i ; rAnd Matters of Speculation; to this account, I cannot fee but that our Memories would be more confufed than our Dreams : and I can as eafily conceive how an heap of Ants can be kept to regular and uniform Mo- tions. 4. Mr. Hobbs attempts another way i there is nothing in us, according to this Phiiofopher, but Matter and Motion: All Senfe is Reaction in Matter [ Leviatb. Chap. 1. *] the decay of that Motion, and Rea&ion, is Imagination ; Q Chap. 2. " And Memory is the fame thing, exprejjing that decay. [ lb. " So that according to M- H". all our perceptions are Motions, anc fois Memory : Concerning which, I obferve but two things \ 1. Neither the Brain, nor Spirits, nor any other material Subftance within the Head, can for any confiderable time con- ferve Motion. The Brain is fuch a clammy Confidence, that it can no more retain it than a Quagmire » The Spirits are more liquid than the Air, which receives every Motion, and lofeth it asfoon: And if there were any other ctrporeal part in us, as fitly temper'd to keep Motion as could be wifht j yet (2.)the Motions made in it would be quickly deadned by 0««- Ut-Motions jand fo we mould never remember any thing. longer than till the next Impreffion : and it is utterly impoflible that fo many Motions fhould orderly fucceed one another,as things do in our Memories i For they muft needs, ever and anon, thwart, interfere, and obftrucl: one another, and fo there would be nothing in our Memories, but Confufion and Dif- cord. Upon the whole we fee, that this feemingly plain Faculty, the Memory, is a Riddle alfo which we have not yet found the way to refolve. I might now add many other difficulties, concerning the Undemanding, Fancy, Will, and Affeftions : But the Con- troverfies that concern thefe, are fo hotly managed bythe di- vided Sohools, and fo voluminoufly handled by difputing Men, that I fhall not need infift on them : The only Diffi- culties about the Willy its nature and manner of following the Undemanding, &c. have confounded thofe that have enquired into it •, and fhewn us little elfe, but that our Minds are as blind, as that faculty is faid to be by moft Philofophers. Thefe Controverfies, like fome Rivers, the further they run, the C more lb rJg*wfi Confidence in Philofophy,' jJSflTag i. more they are hid : And perhaps after all our Speculations and E>ifputes, we conceive lets of them now, than did the more plain, and limple Underftandjngs of former times. But whe- ther we comprehend or not, is not my prefent bufinefs to en- quire, fince I have confined my ftlf to an Account of fome great Myikries, that do not make fuch a noife in the World i And having fpoken of fome that relate to our Souls i I come now to fome others that concern II. BODIES : I begin with our Own \ which though we /*■ a Queftion that hath not yet been anfwered. Indeed by fome 'tis thought enough to fay, That it is done by the Flafiicl^ Faculty y and by others- H£fi$!t 1 ■ • 3W Matters cf Speculation. 1 1 others 'tis believ'd that the So»/ is that that forms it. For the Plajiick, Faculty-, 'tis a big word, but it conveys nothing to the Mind ; For it fignities but this, that the Body is formed by a formative Power > that is, 'tis <&«?, by a -power of doingit. But the doubt remains dill, what the Agent is that hath tb'u power ? The other Opinion of the Flatonijis, hath two Bran- ches : fome will have it to be the particular Soul, that famions its own Body > others fuppofe it to be the general Soul of the World : If the former be true, Ey what ktiowledg doth it do it ? and bow ? The means, and manner are ftill occult, though that were granted. And for the other way, by a general Soul » That is an obfeure Principle, of which we can know but lit- tle > and how that adts ( it' we allow fuch a being ) whether by kpowledg, or without, the Aflertors of it may rind difficulty to determine. The former makes it little lefs than God him- felf s and t\\zlatter brings us back to Chance, or a Plafticf^ Fa- culty. There remains now but one account more, and that is the Mechanical \ viz* That it is done by meer Matter moved aiter fuch, or fuch a manner. Be that fo : It will yet be faid, that Matter cannot move it felfs the queftion is ftill of the Mo- ver > The Motions are orderly, and regular •> Query, Who guides ? Blind Matter may produce an elegant effect for once, by a great Chance ; as the Painter accidentally gave the Grace to his Picture, by throwing his Pencil in nge, and diforder upon it* But then conftant Uniformities, and Determinations to a k$»d, can be no Refults of ungraded Motions. There is in- deed a {JMecbanical Hypothecs to this purpofe j That the Bo- dies of Animals and Vegitables are formed out of fuch particles of Matter, as by reafon of their Figures will not lie together, but in the order that is neceffary to make fuch a Body i and in that they naturally concur, and reft ; which feems to be con- firm'd by the artificial Refurrettion of Plant s,o£ which Chymifis fpeak, and by the regular Figures of Salts, and Minerals > the hexagonal of Chryfial, the Hemi-jpberical of the Fairy- Stone, and divers fuch like. And there is an experiment mentioned by approved Authors, that looks the fame way > It is, That after a deco&ion of Herbs in a froity Night, the (hape of the Plants will appear under the Ice in the Morning : which Ima- ges are fuppofed to be made by the congregated Effluvia of the C 2 Plants i* rJg4*/t Confidence m Phllofophy^ ;£(&£ E Plants- themfelves, which loofly wandring up and down in the Water, at lafl: fettle in their natural place and order, and fo make up an appearance of the Herbs from whence they were emitted. This account I- confefs hath fomething ingenious in it > But it is no (blution of the Doubt. For how thofe bete* rogenous Atoms mould hit into their proper places, iri the midft of fuch various and tumultuary Motions, will ftill re- main a queftion : Let the aptnefs of their Figures be granted, we mall be yet to feek for fomething to guide their Motions : And let their natural Motion be what it will, gravity or levity, direct or oblique, we cannot conceive how that mould carry them into every particular place where they are to lie i efpe- cially confidering they muft needs be fometimes diverted from their courfe by the occurfion of many other Particles. And' as for the Regular Figures of many inaminate Bodies,that con- fideration doth but multiply the doubt. 2. The union of the parts of Matter, is a thing as difficult as any of the former : There is no account that I know, hath yet appear'd worth confidering, but that of Ves-Cartes\ viz* That they are united by juxta-pofition, and reft. And if this he all, Why mould not a bag of Duft be of as firm a Confi- dence, as Marble or Adamant ? Why may not a Bar of Iron be as eafily broken as a pipe of Glafs i and the .Egyptians Py~ ramids blown away, as Coon as thofe inverft ones of (moke. The only reafon of difference pretended by fome, is, that the Parts of [olid Bodies are held together by natural Hook/ i and ftrong ones, by fucb Hooks as are more tough and firm : But how do the parts of thefe Hooks flick together ? Either we muft fuppofe infinite of them holding each other i or come at laft to parts united by rneer juxta-pofition, and reft. The for- mer is very abfurd, for it will be neceflary, That there mould be fome, upon which the Cohesion of all the reft (hould de- pend i otherwife, all will be an heap of Duft. Butin favour of the Hypothecs of Ves-Cartes, it may be faid, That the clofenefs, and compa&nefs of the parts refting together, makes the ftrength of the Union : For, ( as that Vhilofopher faith ) Every thing continues in the ftate wherein it is> except fomething more powerful alter it i and therefore the Parts that reft clofe to- gether willfo continue,till they are parted by fome other ftron- jCflStp* ' r4#d Matters of Speculation; 13 ger Body : Now the more parts are pent together, the morezbh they will be for refinance ; and what hath belt compatlnefsy and by confcquence fewer -parts-, will not be able to make any al- teration in a Body that hath more. According to this Do- ctrine, what is tmjl denfe, and leaji porous., will be mofl cohe- rent, and leajl difcerpible > which yet is contrary to experi- ence. For we find the molt forout, jpongy Bodies, to be oft- times the molt tough of Confiltencc. We eafily break a Tube of Glafs or Chryflal > when one of Elm, or Am, will hardly be tornin pieces : and yet as the parts of the former are more, fo are they more at reli ; fince the liquid Juice diftufed through the Wood is in continual agitation, which in Des-Cartes his Philofophy is the caufe of fluidity ; fo that according to his Principles, the drye(t Bodies mould be the molt firm > when on the contrary, we rind that a proportionate humidity contri- butes much to the firength of the Vnion. ( Sir K* Digby makes it the Cement it felf ) and the drinefs of many Bodies is the caufe of their fragility, as we fee 'tis in Wood, and Glafs, and divers other Things. 3. We are as much at a lofs about the compaction of Bodies, whether it be out of Indivifibles, or out of parts always divi- fible : For though this queftion hath been attempted by the fubtileft Wits of all Philofophick Ages •, yet after all their di- flinUions, and fhifts, their new-invented words, and modes, their niceties and tricks of fubtilty, the Matter ftands yet un- refolv'd. For do what they can, Attual, Infinite extenfion every where ', Equality of all Bodies, Impojjibility of Motion^ and a world more of the molt palpable Abfurdities, will prefs the AlTertors of Infinite Divifibility : Nor on the other fide, can it be avoided, but that all Motions would be equal in velocity : That the Lines drawn from fide to fide in a Pyramid, would have more Parts than the Bafts : That all Bodies would be fvpallovped up in a Point \ and many other Inconfiftencies will follow the Opinion of Indivifibles. But becaufe I have confined my felf to the Difficulties that are not fo ufually no- tedj fhall notinfift on tbefe,but refer the Reader,that hath the humour, and leifure, to inquire into fuch Speculations, to Oviedo, Pontius, Ariaga, Carelton, and other Jefuites, whole management of this Controverfie, with equal force on either fide3 1 4 'Jg*i»Jl Confidence in Philofophy \ j&ttty iV fide, is a confiderable Argument of the unaccountablenefs of this Theory, and of the weakncfs of our prefent Under- itandings. I might now take into consideration the Myfteries of Moti- on, Gravity, Light, Colours, Vtfwn, Sounds, and infinite fuch like, ( things obvions, yet unknown) but I infift no further on Inftances, but defcend to the fecond thing I propounded to treat of, viz. II. The CAVSES of our Ignorance, and Miftakes; And in them we (hall find further evidence of the imperfection of our Knowledg. The Caufes to be confider'd, are either, i. The Difficulties and Depth of Science : Or, 2. The pre- fent temper of our Faculties. Science is the Knowledg of things in their Caufes i and fo 'tis defined by the Pretenders to it. Let us now enquire a little into the difficulties of attain- ing fuch Knowledg. 1. We know no Caufes by Simple Intuition, but by Confe- quence and Deduction \ and there is nothing we foufually in- fer from, as Concomitancy j for inttance, We always feci beat when we come near the Fire, and ftill perceive Light when we fee the Sun i and thence we conclude, that thefe are the Caufes refpe&ively of Heat, and Light ; and fo in other things. But now in this way of inference there lies great uncertainty : For if we had never teen more Sun, or Stars, than we do in cloudy weather, and if the Day had always broke with a Wind, which had increaft and abated with the Light ; we mould have believed firmly that one of them had been the caufe of the otheriand fo Smoke had been undoubtedly thought the efficient of the Heat, if nothing elfe had appeared with it. But the Philofophy of Des-Cartes fumifheth us with a better Inftance ; All the World takes the Sun to be the Caufe of Day, from this Principle of Concomitance : But that Philofopher teacheth, That Light iscaufed by the Conamen, or endeavour of the Matter of the Vortex to recede from the Centre of fts Motion i fo that were there none of that fluid JEther in the midit of our World, that makes up the Sun, yet the prejfure of the Globuli ( as he calls thofe Particles ) upon our Eyes, would not be confiderably lefs : and fo according to this Hy- pothefis, there would be Light though there were no Sun, or Stars > iBflfo? iV !J»d Matters ^Speculation? i j Stars \ and Evening, and Morning might naturally be before, and without the Sun. Now I fay nor that this Opinion is true and certain V but 'tis pojjible, and I know no abfurdity in it ; and confcquently, our concluding a Caufality from Conco. mitancy, here, and in other Inftances may deceive us. 2. Our beft natural Knowledges imperfefi, in that, after all our confidence, Things Jiill art pojjible to be otherrvife : Our Vemonftrations are raifed upon Principles of our own, not of Vniverfal Nature •, And, as my Lord Bacon notes, we j'udg from the analogy of our felves, not the Vniverfe ; Now many things are certain, according to the Principles of one Man, that are abfurd in the apprehenfions of many others : and fome appear impojjible to the vulgar, that are eafie to Men of more improved Understandings. That is extravagant in one Philofophy, which is a plain truth in another : and perhaps what is moll impollible in the apprthenfions of Men v may be otherwifein the Metaphyfjcks, and Phyftology of Angels. The fum is, We conclude thii to be certain, and that to be impcjji- hle from our own narrow Principles, and little Scheams of Opinion. And the beft Principles of natural Knowledg in the World, are but Hypothecs, which may be, and may be otherwise : So that though we may conclude many things upon fuch and fuch Suppofitions, yet ftill our Knowledg will be but fair, and hopeful ConjeUure ; And therefore we may af- firm that things are this way, or that, according to the Phi- lofophy that we have efpoufed ; but we ftrangely forget our felves when we plead a necejjity of their being fo in Nature, and an impojjibility of their being otherwife. The ways of God in Nature (as in Providence) are not as ours are : Nor are the Models that we frame any way commenfurate to the vaft- nefs and profundity of his Works i which have a deptbin them greater than the Well of Vemocritus* 3. We cannot properly and perfectly know any thing in Nature without the knowledg of its firft Caufes, and the Springs of Natural Motions : And who hath any pretence to this ? Who can fay he hath feen Nature in its beginnings ? We know nothing but Effeds, nor can we judg at their im- mediate Caufes, but by proportion to the things that do ap- pear > which no doubt are very unlike the Rudiments of Nar ture. 1 6 rJgawjt Confidence in Philofopfty, *S(faf i: ture. We fee there is no refemblance between the Seed, and . the Herb, and the Fhme ; between the Sperm, and the Ani- mal \ The Egg-, and the Bird that is hatcht of it i And fince there is fo much dijftmilitude between Caufe and Effett in thefe apparent things, we cannot think there is left between them and their firji, and invisible Efficients: Now had not our Senfes afTured us of it, we fhould never have fufpe&ed that Plants, or Animals did proceed from fucli unlikely Originals » never have imagined, that fuch Ejfetts mould have come from fucb Caufes » and we can conceive as little now of the nature and quality of the Caufes that are beyond the profped of our Senfes : We may frame Fancies and Conjectures of them, but to fay that the Principles of Nature are juji as our Philofopby makes them, is to fet bounds to Omnipotence, and to circum- fcribe infinite Power, and Wifdom, by our narrow Thoughts and Opinions. 4. Every thing in Nature hath relation to divers others i fo that no one Being can be perfeclly known without the know- ledg of many more : Yea, every thing almoft hath relation to all things ; and therefore he that talks of jlritt Science, pre- tends to a kind of Omniscience. All things are linkt together > and every Motion depends upon many prerequired Motors j fo that no one can be perfeclly known fingly. We cannot ( for inftance ) comprehend the caufe of any Motion in a Watch, unlets we are acquainted with other dependent Moti- ons > and have infight into the whole mechanical contexture of it j and we know not the rnoft contemptible Plant that grows in any perfection, and exadtnefs, until we understand thofe other things that have relation to it j that is, almoft every thing in Nature. So that each Science borrows from all the reft, and we attain not any fingleone, without com- prehending the whole Circle of Knowledg. I might fay much more on this Subject, but I may have further occafion of fpeaking to it, under the fecond Genera/, viz* The Confideration .II. Of the. Imperfection of our prefent Faculties j and the maligu Influence our Senfes and Ajfettions have upon our Minds. I begin with the SENSES) and (hall take no- notice/ £(!&£ i '• And Matters of Speculation." rf tke, i. Of their "Dulnefs s and 2. of their liablenefs to Er- rour and Miftaks. 1. Our Senfes are very /c ant and limited } and the Operation* of Nature/«&fi/,and various. They are only its gruffer Inltru- ments,and ways of working that zicfenfiblei the finer Threads, and immediate Anions are out of reach ; Yea, it's greatefi works are perform'd by invifible, infenfible Agents. Now moft of our Conceptions are taken from the Senfes ^and we can fcarce judg of any thing but by the help of material I- mages,that are thence convey'd to us.TheSVw/a are theFountain of natural Knowledg > and the fureft and beji Pbilofopby is to be raifed from the Pbcenomena&s they prefent them to us : when •we leave tbefe,zr\d retire to the abjiratled notions of»ur minds, we build Caftles in the Air, and form Cbymerical Worlds* that have nothing real in them. And yet when we take our ac- counts from thofe befi Informers, we can learn but very little from their Difcoveries. For we fee but theyW^wx, and and wc can judg but little of its amplitude and glory by the imperfect Idea we haye of it. From this narrownefs of our Senfes it is, that we have been Co long ignorant of a World of Animals that are with us, and about us, which now at laft the Glaffes^ that in part cure this imperfecl:ion,have difcover'd j and no doubt, there is yet a great variety of living Creatures that our bsji In- ftruments are too groflto difclofe : There is Prodigious finenefiy and fubtilty in the works otNature-, which are too thin for our Senfes,w\th all the advantages Art can lend them : And many, the greateft, and the beft of its Objects are fo remote that our Senfes reach them not by any Natural or Artificial helps : So that we cannot have other thanfiort and cw/w/e^apprehenfions of thofe works of Nature : And I fometimes fear, that we fcarce yet fee any thing as it is. But this belongs to an other conllderation, viz* 2. Our Senfes extremely deceive us in their reports, and in- formations, I mean,they give occafion to our minds to deceive themfelves. they indeed reprefent things truely as they appear D to X 8 'Agalnft Confidence in Philofophy 1 j58%$ i . to tJb«»,and in that there is no deception* but then,we;Wge the exterior "Realities to be according to thole appearances-, and here is the Error and Miftake. But becaufe the Senfes afford the ground and occafwn, and we naturally judg according to their imprelfions, therefore the Fallacies and Deceits are imputed to their misinformations* This I premife, to prevent a Philofo- phical miftake, but (hall retain the common way of fpeaking, and call tbofe the errors of the Senfes. That thefe very fre- quently mifreport things to us, we areaffured even from them- felves : zftraight ftick feems crooked in the Water ; and zfquare Towre round at a distance i All things are Tellon> to thofe that have the Jaundice, and all Meats are bitter to the difaffeUed Palate : To which vulgar Inftances it will prefently be an- fwer'd, that the Senfes in thofe cafes, are not in their/'**/? cir- cumfiancesi but want the fit medium-, due dijlance, and found difpofition : which we know very well, and learn there was fomewhat amifs > becaufe our Senfes reprefent thofe things o- therwife at othertimes ; we fee the ftick isftraigbt when it is tut of the Water? and the Tower is fquare when we are near it. Objects have other Colours, and Meats other taftes,when the Body, and its Senfes are in their ufual temper.. In ftjch cafes, Senfe rectifies its own miftakes, and many times one jthe errors of another i but if it did not do fo, we fhould have beejQbtf/- wayes deceived even in thofe Inftances : and there is no doubt, but that there are many other like deceptions, in which we have no contrary evidence from them to difcbufe us jnot in the mat- ters of common Life,but in things of remoter fpeculation, which this ftate feems not to be made for. The Senfes muft have rheir due medium, and distance, and temper \ if any of thefe are a- mifs, they reprefent their Objects otberwife to us than they are'. Now thefe, we may fuppofe. they generally have, in the necejfary matters of Life, if not to report things to us as they are in themfelves, yet to give them us Jo, as may be for our accommodation, and advantage: But how are we affur'd, that they are thus rightly difpofed, in reference to things of Speculative Knowledg ? What medium, what dijiance, what temper is necelfary to convey Obj.<£ts to us juft/o, as they are in the realities of Nature ? I obferv"d bJore that our Senfes zxefhort, imperfeU, and uncoramenfurate to the vaftnefs and pro- £ffe£ r . 'ltd Matter? cf Speculation: 19 profundity of things, and therefore cannot receive the juji I- friages of them ; and yet we judgall things accordimg to thofe confufed, and imperfett Iddtas, which muft needs lead us into infinite errors, and miftakes. If I would play the Sceptickjnere, I might add, That no one can be fure that any Objects appear in the fame manner to the Senfes of other men, as they do to his : Yea, it may feem pro- bable, that they do not ? For though the Images, Motions, (or whatever elfe is the caufe of Sence) maybe alike as from them* yet the reprefentations may be much varied according to the na- ture and quality of the recipient : we find things look other- wife to us through an OptickJTube, then they do when we view them at a diftance with our naked eyes : the fame Ob- ject appears red, when we look at it through a Glafs of that Colour, but green when we behold it through one of fuch a Tincture. Things feem otherwife when the Eye is distorted , then they do, when it is in its natural, ordinary, pofture > and fome extraordinary alterations in the Brain double that to us, which is but zfingle Ob je& : Colours are different, according to different Lights, and Pofttions > as 'tis in the necks of Doves, and folds of Scarlet : Thus difference in circumjiances alters the fenjations and why may we not fuppofe as much diversity in the Senfes of fever 'al men, as there is in thofe accidents, in the per- ceptions of one } There is difference in the Otgans of Senfe, and more in the temper and configuration of the inward parts of the Brain,by which motions are convey'd to the (eat of Senfeiin the Nerves, Humours 2ndSpirits,\n refpedt o$ tenuity -liquidity, apti- tude for motion,vcA divers other circumftances of their nature » from which it feemsthat great diverfity doth arife in the man- ner of receiving the Images, and consequently in the per- ceptions of their Objects. So then, though every man knows, how things appear to himfelf, yet what imprelfions they make upon the fo different Senfes of another, he only knows certainly, that is confeious to them. And though all men agree to call the impreflioH they feel from fuch, ox fuch an Object, by the fame name i yet no one can affuredly tell but that the Sentiment may be different i It may be one man hath the impreflion of GreeH f torn that, which in another begets the Seftfe oilCellowh and yet they both call ivGreen, becaufe from their infancy jthey D 2 were io 'Agrinjt Confidence /# Philofophy, jCffaf iV were wont to join that word to that Sentiment, which fuch an Objedr produced in their particular Senfe > though in feveral men it were a very divers one. "th'n I know forae will think hard to be understood ; but I cannot help that : Thofethat Confider will rind it to be very plain', and therefore I (hall fpend' no more words about it. The Sum is, Our Senfes are good Judges of Appearances, as they concern us : but how things are in themfelves, and how they are to others, it (hould feem, we cannot certainly learn from them : And therefore when we determine that they art, and mufi be according to the reprefentations of our individual Senfes, we are very often groily deceiv'd in fuch fentences j to which yet we are exceeding prone •■> and few but the mod exer- cifed minds, can avoid them. Of this Tie give a great Inftance or two. i. It is almoft universally believM (at leaft by the vulgar,) that the Earth refts on the Centre of the World i and thofe an- cient Philofophers have been extreamly hooted at,and derided, that have taught the contrary doctrine: For my part,I (hall af- firm nothing of the main queftionvbut this I fay,That the com- mon inducement to believe it Hands (till, viz. the Tejtimony of Senfe,is no argument of it: And whether the opinion of Pytha- goras, Copernicus, Vet- Cartes,Galil£o,zv\d almoft all late Philofo- phers, of the motion of the Earth, be true, or faJfih the belief of its Reft, as far asitarifeth from the prefum 'd evidence of Sence, is an error. That there is fome common motion that makes the day,and night and the varieties offeafons,is verv plain and lenfiblei but whether the Earth,ox the Sun be the Body mov'd, none of our Senfes can determinesTo$V»/f ihzSun ftands ft iU alfoiW noKye can perceive its AElual motion. For though we find, that in a little time it hath changed its Fnftthn, and refpe £1 to us i yet whether that change be cauf'd by its translation from us, or ours from it, the Senfe can never tell : and yet from this, and this only, the greateft part of mankind believes its motion. On the other fide, The (landing (till of the Earth is concluded the fame way '•> and yet, though it did move, it would appear fixt to us as now it doth, fince we are carried with it, in a regular and moft «w*cour(e, in which cafe motion is not percent ds as we I&ffaf'i, And Matters of Speculation. 21 we find fometimes in failing in a Ship, when the Shores feem to move, and not that > \ Littus, Campiq* recedttnt. But I give another Inftance of a like deceptions It is, 2. The tranflation of our own pajjions to things without us : as we judg Light and Heat, and Cold, to be formally in the Sun, Fire, and Air > when as indeed they are but our own perceptions. As they are in thofe external Subjects, they are nothing, but fitch or fitch configurations and motions in matteribut when they wor}^ onus, they produce different / and Light,8cc. This will appear to be true to any one that can freely and attentively consider it > and yet it will be thought (b ftrange and abfurd by the generality of men, that they will af- foon believe with Anaxagoras, that Snow is blacky as him that affirms, that the Fire is not formally hot 3 that is, that the very thing we feel , and call Heat in our felves, is not Jo inthat body: when as there, it is but a violent agitation of the fitbtile, and di~ vided parts of matter, that in it felf is nothing like what we perceive from it, and call Heat : That we are hot our felves, we feel > but that the Fire hath any fuch formal quality as is in our Senfe, no Senfe can inform us > and yet from its fuppofed evidence men generally/3 conclude. Which is an other confi- derable Inftance oilhefalfe judgments we make on the occafi- onofourSenfes. And now, It is not only common understandings that are a- bufed,and deceiv'd by their Senfesj but even the moft advanc'd Reafons are many times milled by them: And fince we live the Life of Be afts before we grow up to Men, and our minds zreFaflive to the impreffions of Senfe, it cannot be, that our firft knowledg fhould be other, than heaps of Errour, and mifconception > which might be rectified by our after-judg- ments, but that 'tis another unhappinefs of our natures, that thofe early impreffions flick by us, and we are exeedingly apt pertinacioufly to adhere to them ; And though our improving underftandings do in part undeceive us, and deftroy fome grofi- fer errours s yet others are fo faltned, that they are never after remov'd, or diffetled. So that we are not quite weaned from em Child-hood till we return to our fecond Infancy, and even our Grey-Heads out-grow not thofe errors, which we learnt before the Alphabet. And therefore fince we contracted fo many 2 2 Agrinfi Confidence in Philofophy, ^SfiSlj? I . many prejudices in our tender years, and thofe Errors have as plaufible an appearance, as the moil genuine truths, the befl: way to attain true Knowledg is to fufpend the giving our confirm'd aflent to thofe Receptions, till we have looked them over by an impartial inquiry i To reckon of them all asfalfe, or uncertain, till wehaveexamin'd them by a free, and unpof- fefl Reafon; and to admit nothing but what we clearly, and diftinllly perceive* This is the great Rule, in the excellent Method of Ves-Cartes > but the pradtife of it requires fuch a clear, fedate and intent mind, as is to be found but in a very few rare tempers » and even in them, prejudices will creep in, and fpoil the perfection of their Knowledg* I might difcourfe next of thofe Errors that do arife from the fallacies of our Imaginations, whofe unwarrantable com- pofitions and applications ,do very frequently abufe us : and in- deed, the Reafon of the greateft part of mankind is nothing elie but various Imagination i Yea, 'tis a hard matter for the beji zvi&freeft minds to deliver themfclves from the Prejudices, of Phancy i which, befides the numerous IcfTer Errors they betray us irrto,are great occafions 'particularly^ of thofe many miftakes we are guilty of in fpeculating Immaterial Natures,& inquiring into the Attributes of God j and we are much entangled, and puzled by them, in all things we think, or Tay about Infinity, Eternity and Immenfity,znd mod other of the fublime Theories both ofPbilofopby, or theology* But tbeje all ari(e,either from the falfe Images of Senfe, and the undue compoiitions, and wrong inferences that we raife from them » and therefore I (hall not need make tb'u a diftinft head from the other,of which I have juft treated. I come now, II. To confider the evil Influence our Affc» ttions have over our Underftandings, by which they are great Reafons of our Ignorance, and Miftakes* Term Judicium ubi res tranfiit in affetlum. That Jupiter himfelf can- not be JP//?,and in Love,was a faying of the Ancients, and may be undeiftood in a larger Senfe then They meant. Ibat undcrr Handing only is capable of palling a juft Sentence, that is, as Ariftoxle faith of the Law, nSs &tu ogt£wos i but where the WiU andPtfj/row/ have the calling voke,the caufe of Truth is def- peiate. jCflfc? l • An* ^Utters of Speculation. 2 3 pence. Now this is the prefcnt unhappy ftate of Man i our /or agree, with our firft Opinions. 'Tis on this account that almoft every Country cenfures the Laws-, Cuftoms, and Vodrines of every other, as abfurd, and unreasonable, and are conrirm'd in their own follies beyond poflibility of con- viction. Our firft Age is like the melted wax to the prepared Seal, that receives any imprdfton •, and we fuck in the opini- ons of our Clime and Country, as we do the common Air, without thought,or choke » and which is worfe,we ufually fit down under thofe Prejudices of Education and Cuftom all our Lives after: For either we are loth to trouble our fclves to ex- amine the Doctrines we have long taken forgranted,or we are fcar'd from inquiring into the things that Cuftom and com- mon Belief have made Venerable and Sacred. We are taught to think, with the Hermit^ that the Sun mines no were but in our Cells,and that truth and Certainty 3re confin'd within that Belief,in which we were firft inftructed. From whence we con- trad! an obftinate adherence to the conceits in which we were bred, and a refolv'd contempt of all other Doctrines : So that what Ajirologers fay of our Fortunes^nd the events of common life, may as well be faid of the opinions of the mod, that they 3re written in their Stars, having as little freedom in them as the effects of Ddliiny. And iince the Infuftons of Education have fuch intereft in us, are fo often appeal'd to as the dictates of Truth-, and impartial Reafon » 'tis no wonder we are fo fre- quently deceiv'd, and are fo imperfect in our Knowledg. An- other caufe of which is, 3. The power that Intereft hath over our Affections, and by them over our Judgments. When men are ingag'd by tbify they can find Truth any where > and what is thought conve- nient Sftef iiV !/W Matters of Speculation* s y «/>»# to be true,will at laft be believed to £<• /a. F^m/*- credimus quod volumus. So that I do not think, that the learned Af- iertorsofvain, and falfe Religions, and Opinions, do always profefs againft their Confidences i rather their Intereft brings their Conferences to their Profeffion; for this doth not only corrupt Mens Pra&ife,but very often pervert their Minds aid*, and infenfibly miilead them into Errours. 4. But our Affetthns mifguide us by the refpedt we have to others* as well as by that we bear to our felves : I mentioned TheInftancesof^#f/<7Hi/y, and Authority. We look with a fuperftitious Reverence upon the accounts of part Ages, and with a fuperciliousSeverity on the more defcrving products of 6\ir own ; a vanity that hath pofTeft all times as well as ours > and the golden Age was never prefent. For as an inconfidera- bleWeight by vertue of it's dillance from theCentre of the Bal- lance will out-weigh much heavier bodies that are nearer to iti fo the moft light, and vain things that are far off from the pre- fent Age,have more Efteem,and Veneration then the molt con- siderable, and fubftantial that bear a modern date : and we ac- count that nothing worth, that is not fetcht from a far orTj in which we very often deceive our felves as that Manner did, that brought home his Ship Fraught with common Pebbles from the Indies. We adhere to the Determinations of our Fa- thers as if their Opinions were entail' d on usj and our Concep- tions were ex "traduce. And thus while every Age is but an other (hew of the former^ 'tis no wonder that humane fcience is no more advanced a- bove it's ancient Stature: For while we look on fome admired Authors as the Oracles of all Knowledg, and fpend that time, and thofe pains in the Study and Defence of their Do&rines, which mould have been imploy'd in the fearch of Truth, and Nature » we muft needs ftint our own Improvements and hin- der the Advancement of Science; Since while we are Slaves to the Opinions of thofe before us. Our Difcoveries, like water will not rife higher then their Fountainsjand while we think it fuchPrefumption to endeavour beyond the Ancients ■> we fall fhort of Genuine Antiquity* Truth: unlefs we fuppofe them to have reach't perfection of Knowledg in fpight of their own ac- knowledgments of Ignorance. E And 1 6 rJg*i#ft Confidence in Philofophy'., f&ftty r . And now whereas it is obferv'd, that the Mathematicks and Mechanic}^ Arts have confidcrablyadvanc'd, and got the ftart of other Sciences, this may be confuted as a chief caufe of it, That their Progrefs hath not been retarded by this reve- rential awe of former Difcoveries : 'Twas never anHorefieto out-limn Apelles, or to out- work the Obelisks : GaliUut, without a Crime, out-faw all Antiquity, and was not afraid to believe his Eyes, in reverence to Arijhtle and Ptolomy. 'Tis no difparagement to tfeofe famous Optick GtafTes that the An- cients never us'd them ; nor are we Jhy of their Informati- ons, becaufe they were hid from Ages. We believe the polar vertue of the Loadjhne, without a Certificate from the dayes of old, and do not confine our felves to the fole condudt of the Stars, for fear of being wifer than our Fathers. Had Authority prevail'd here , the fourth part of the Earth had been yet unhpotvn, and Hercules Pillars had dill been the Worlds Ne ultra : Seneca's Prophefie had been an unfulfiVd Prediction, and one Moity of our Globes an empty Hemifthere. "Tistrue, we owe much reverence to the Ancients, and many thanks to them for their Helps and Difcoveries » but implicitly and fervtlely to fubmit our Judgments to all Opini- ons, is inconfiftent with that refpedfc that we may, and ought to have to the freedom of our our own Minds, and the dignity of Humane Nature. And indeed ( as the great Lord Bacon hath obferv'd ) we have a wrong apprehenfion of Antiquity^ which in the common acception is but the nonage of the World. Antiquitas jeculi efi juventus Mundi : So that in thofe Appeals, we fetch our Knowledg from the Cradle, and the comparative infancy of days. Upon a true account, the pre- fent Age is the greateji Antiquity » and if that muft govern and fway our Judgments, let multitude of days (peak. If we would reverence the Ancients as we ought, we mould do it by imitating their Example, which was not fupinely and fuper- ftitioufly to fit down in fond admiration of the Learning of thofe that were before them, but to examine their Writings, to avo;d their Miftakes, and to ufe their Difcoveries, in order to the further improvement of Knowledg : This they didiefpe- cially the Philofopher Arijhtle ufed the moft freedom in cen= fusing and reproving the fuppofed Errors and Miitakes of the elder , ^BflTflf 1 4 lJnd Matter? of Speculation^ 2 7 elder Philofophers, of any that ever had that Name : And therefore there is the lefs reafon why Men mould make his Writing Textuary, and as it were infallible, without daring to ufe the liberty that he taught by his pra&ice. It was from this fervile humour of idolizing fome fortunate and famM Authors, that arofe that filly vanity of impertinent Citations, and alledging Authorities in things, that neither require nor deferve them. The Man, no doubt, thought the faying to be Learning, and an Elegancy, That Men have Beards, and that Women have none > when he had quoted Bezel for it : and that other aim'd to be accounted no mean Clerk, that could fay, Pax res bona eft, faith St. Aujiin : This folly, as ridiculous as it is, was once very common among thofe that courted the reputation of being Learned j and it is not quite worn out of ufe yet among the Vulgar of Scholars, though all the wifer have outgrown, and do defpife it ; And the reft will do the fame, when they come to confider, how vain and inglorious it is, to have our Heads and Books laden, as Cardh rial Campeiw his Mules were, with old and ufelefs Luggage. And if the magnificence of many Pretenders to Knowledg were laid open, it would amount to no more, than the old Boots and Shooes of that proud and expos'd AmbafTadour. Methinks it is but a poor eafie Knowledg that can be learnt from an Index > and a mean ambition to be rich in the In- ventory of an others Treafure. Authorities alone make no number, unlefs evidence of Realbn ftand before them, and all the Ciphers of Arithmetic}^, are no better than a fingle nor- thing. But I return to the confederation of Antiquity : If we im- partially look into the Remains of ancient days, we (hall find but little to juftifie our fo flaviih a veneration of them : For if we take an account of the ftateof Science from the begin- ning, and follow the Hiftory of it through the moft famous Times, we fhall find, that though it hath often changed its Channel, removing from one Nation to another > yet it hath been neither much improved, nor altred, but as Rivers arc in pafling through different Countries, viz* in Name, and Mie- thed : For the fucceding Times fubferibing to, and coping out thofc that went before them, with little more than verbal E 2 ' Diver- 1 8 'Agxinfi Confidence in Philofophy, jCOTap rV Diverfity, Knowledg hath ftill been really the fame poor and mean Thing, though it hath appeared in pompous Cloathing, and been dignified by the fervices of many great and renowned Names. The Grecian Learning was but aTranfcript of the Chaldean and JEgyptian \ and the Roman of the Grecian : And though thofe former Days had, no doubt, many great Wits, and thofe that made noble Difcoveries \ yet we have reafon to think that the moft confiderable and mod worthy of them, have perimt and are forgotten. For as the forementioned great Man, the Lord Bacon hath obferv'd, Time-, as a River, brings down to us what is more light and fuperjicial, while the Things that are more folid and fubjiantial are funk and loft. And now after alltb'u, it will be requifite for mc to add; That I intend not thefe Remarquesin favour of any new Con- ceits in 'theology, to gain credit to fuck by difparaging Chrifti- an Antiquity : No, Here the old Paths are undoubtedly heft, quod verum id prim : And I put as much difference between „ the pretended New Lights, and Old truths, as I do between the Sun and an evanid Meteor : Though I confefs in Philofo- fhy I am a Seeder. Divine truths were moft pure in their Beginnings* they were born in the fulnefl of time > and, (as fome fay the Sun was Created) in their Meridian Strength and Luftre : But the Beginnings of Philosophy were in a very chfcure Dawn, and perhaps 'tis yet fcarce Morning with it. And therefore what we cannot find among former Inquirers, we are to feek in the Attempts of more Modern Men, and in the Improvements of nearer Ages : And not be difcouraged by the Old Law, Nil ditlnm quod non diVtum prius. For as to Knowledg, there is no doubt but there are many things new under the Sun, and this Age hath (hewn many Novelties even in the Heavens above, &ct I have thus (hewn thee How our Senfes and AffeUions mif- lead our Understandings, and foare great occafionsof our Ig- norance and Errors > to which I m3y add, III. That the Undemanding more immediately contributes to its own Deceptions, through its Precipitancy, and haft in concluding* Irakis not to be attained, without much clofe and . ;©(&# 1 1 rAnd Matters of Speculation, and fevere inquiry : It is not a wide Superficies? eafie to be feen, but like a Point or Line that requires Acutnefs and 7#- ffjifwtf to difcover it > which is the more difficult, becaufe it is fo mingled with Appearances and fpecious Errors, like the Silver in Hieros Crown of Gold > or rather like the Grains o( Gold in a Mjflof bjfer Mettals > It requires much Care? and nice Obfervation to extract and feparafe the precious Oar from fo much vile Mixture » fo that the Vnderft and 'ing muft be patient-, and wary, and thoughtful in feeking Truth j It muft go ftep by ftep, and look every way, and regard many Things: It muft diftruft Appearances, and beftiy of Affent, and confider again and again before it fixcth. This Method is neceflary to the attainment of Knowledg ■-> but ihe Mind is generally indifpofed to fo much Labour and Caution- It is impatient of fujfence, and precipitant in concluding i averfito deep Meditation, and ready to catch at every Appearance t And hence alfo it is that we embrace Shadows of Fancy and Opinion, and mifs of true and fubftantial Knowledg. Having now given In/lances of the Imperfection of our pre- fent Knowledg, and (hewn fome of its Caufes, which are fur- ther evidence of it > I come to offer a few Confederations on the whole, againft Dogmatizing-, and Confidence in uncertain Opinions. As, i- Confidence in Thilofophy? and Matters of Doubtful Spe~ culation betrays a groffer, and more ftupid fort of Ignorance , For 'tis the firft ftep of Knowledg to be fenfible that we want it: Themoft exercifed Underflandings are moft confeious to their Imperfections » and he that. is fenfible of the frequent failings of his Judgment, will not lean with much truft, and aifurance on that which hath fo often deceived him, nor build the Caftle of his inteUeBual Security in the Air of Opinions : But on the other fide, the (hallow, unthinking Vulgar, are fure of all things, and beftow their peremtory? full aflent on every flight appearance. Knowledg is always modeft and wary » but Ignorance is bold and prefumingy as Ariftotle hath obferv'd of the confidence and forwardnefs of Youth. Thus thofe that have always liv'd at home, and have never feen any other Country, are confidently perfwaded that their own is the heft h whereas 30 rAgAtnJl Confidence in Philofophy> j©{T8{? U whereas they that have travel'd, and obferv'd other Places, fpeak more coldly and indifferently of their native Soils > and fo thofe confined Understandings that never looked beyond the Opinions in which they were bred, are excedingly alTur d of the Truth, and comparative excellency of their own Te- nants i when as the larger Minds that have travail'd the divers Climates of Opinions, and confider'd the various Sentiments of inquiring Men, are more cautious in their Condufions, and more [paring in positive Affirmations. And if the Dogma- tift could be perfwaded to weigh the Appearances of Truth and Reafon, that are in many other Opinions that he counts unreafonable and abfurd, this would be a means to allay, if not to cure his Confidence. 2. Dogmatizing in things uncertain, doth commonly inha- bit with untamed Pajjions, and is ufually maintain'd upon the obfiinacy of an ungoverd Spirit. For one of the rirft Rules in the Art of Self Government, is, to be modeji in Opinions : And thti Wifdom makes Men confiderate and wary, diilruftful of their own Powers, and jealous ot their Thoughts : He that would rule himfelf, muft be circumfpU; in his Actions •, and he that would be fo, mult not be ba(ly, and over- confident in his Conclufions. 'Tis Pride, and Preemption of ones felf that caufeth fuch foi wardnefs and aflurances and where thofe reign, there is neither Vertue nor Reafin j No regular Govern- ment, but a miferable 'tyranny of Paflion and Self -will* 3. Confidence in Opinions, is the great difturber both of our own Peace, and of the quiet of other Men. He that af- firms any thing boldly, is thereby ingaged againfi: every one thatoppofeth it \ Re is concerned, and undertakes for his Te- nent, and muft fight his way : He confronts every different ]udgment3and quarrels all Diffenters > He is angry that others do not Cectbat, which he prefumes is fo clear ■> he clamours and reviles •, He is ftill diluting, and ftill in a ftorm : He can- not bear a Contraction, nor fcarce a Sufrence of Judgment. So that his Peace is at every ones Mercy, and whoever will crois his faying, throws him into the Fire, and deftroys his Quiet - And fuch a Man need not be more miferable. On this account the Stoickj afft&ed an indifferency and neutrality in all Things, as the only means to that freedom from Pafiott and Vijlurbancel which v $(Tg$rr rAndMfi 'ters of Speculation ; 3T which they fought : and if there be any repofe attainable by the Muhods of Reafon, there is nothing fo like to afford it, as unconcernment in doubtful Opinions. The contrary Zeal and affurance, as it robs every Man of his -private happinefs, fo hath it deftroyed the Peace of Mankind : It hath made the World an Aceldama, and a Babel. For thit is the ground of all the Schifms, and drivings of Seels, that have till'd our Air with Smoke and Darknefs > yea, and kindled the fierce Flames that have con fumed us. Every vain Opiniator is as much ajfured as if he were infallible ; His Opinions are 'truths, certain truths, fundamental Ones > and the contrary Doctrines Heretical and Abominable. Hence arife Dilutes, Hatreds, Separations, Wars, of which we have feen, and yet fee very much » and '->od knows how much more we may : Of all which Mifchiefs here is the Gronnd, viz,. Mens pre- fumptions of the certainty of their own Conceits and Ways : and could they but be induced to be modeji in them, and to look on them with the eye of lefs affurance, it would abate their Heats and Animosities, and make way for Peace, and charitable Agreement in the things that are undoubtedly true, and Good. 4. Confidence in Opinions is ill Manners, and an affront to all that differ from us i For the Dogmatift chargeth every one with [Ignorance and Error, that fubferibes not his Saying. • In effect, he gives the lie to whofbever dares difTent from him; and declares that his Judgment is fitfeftto be the Intellectual Standard. This is that Spirit of Pride zndRudenefs, that faith to every different Apprehender, Stand of, I am more Orthodox than thou art ; a Vanity that is worfe than any fimple Error. 5. Dogmatizing, and Confidence in doubtful Tenents,hoIds the Opiniator fait in his Mifconceits and Errors. . For he that is confident of all things, is unavoidably deceiv'd in moil » and he that ajjures himfelf he never errs, will always err : His Prefurrptions will defeat all attempts of better Information. Wc never feek for that which we think we have already, but reject thole Aids that make promife and offer of it. And he that hug&Vanity and Faljhood, in the confidence of undoub- ted truth and Science* is commonly intractable to the Mer thods ; 3 2 'Agdnjl Confidence in PhilofophyJ jEffap t; thods that mould re&ifie his Judgment. Ignorance is far foo- ner cured, than falfe conceit of Knowledg : and he was a very wife Man that faid, 'There is more hope of a Fool, than of him that vs wife in h'vi own Eyes. 6. Dogmatizing (hews Poverty, and narroxonefs of Spirit : There is no greater Vaffallage, than that of being enllaved to Opinions. The Vogmatiji is pent up in his Prifon, and fees no Light but what comes in at thole Grates. He hath no /i- berty of Thoughts, no proftctt of various Obje&s : while the considerate and modeft Inquirer, hath a large Sphere of Motion, and the fatisfa&ion of more open Light > He fees far, and injoys the pleafure of furveying the divers Images of the Mind. Eut the Opiniator hath a poor JhriveVd Soul, that will but juft hold his little Set of Thoughts : His Appetite after Know- ledg, is fatisfied with his few ^Mufhromes, and neither knows nor thinks of any thing beyond his Cottage and his Rags. I might fay a great deahnore to the (hame of this folly, but what I have writ will be enough for the Capable and Inge- nious > and much left would have been too much for others. And now when I look back upon the main Subject of thefe Papers, it appears fo vafi to my Thoughts, that me-thinks I have drawn but a Cockje-Jhell of Water from the Ocean : What- ever I look upon, within the Amplitude of Heaven and Earth, is evidence of Humane Ignorance : For all things are a great Uarkttefi to us, and we are fo to our felves : The plaine/i things are as obfeure, as the mod confeffedly myfieriom > and the Plants we tread on are as much above us, as the Stars and Hea- vens : The things that touch us, are as dijiant from us as the Poles, and we are as much Strangers to our felves, as to the People of the Indies. On review of which, me-thinks I could begin anew to reprefent the imperfeclion of our Know ledg, and the vanity of bold Opinions, which the Dogmatifts themfdves demonstrate, while each Difputer is confident, that the others confidence is vain, from which a third, with more reafon, may conclude the fame of the confidence of both : And one would think there mould need no more to bring tttofe allured Men to modeft Acknowledgments, and more btcom- ming Temper than this, That there is nothing about which the Reafon *BflTct$ 57 'And. Matters of Speculation. J* Reafon of Man is capable of being employed, but hath been the Subject of Difj>ute> and diverfe apprehenfion : So that the Lord Montaignehath obferv'd, Mankind is agreed in nothing, no not in this, "that the Heavens ate over us ; Every Man al- moft differs from another, yea and every Man from himfelfi and yet every one is affured of his own Schemes of conje- cture, though he cannot hold that AfTurance but by this proud Abfurdity, That he alone is in the right, and all the reft of the World m'tfiahen* I fay then, there being fo much to be pro- duced both from the natural and moral World, to the jhame of boafting Ignorance ; 1 cannot reckon of what I have faid but as an imprfeU Offer at a Subjedr, to which I could not do right, without difcourfing all Things : On which account I had refolv'd once to fuffer this Trifle to pafs out of Print and Memory : But then confidering, that the Infiances I had gi- ven of humane Ignorance were not only clear ones, but fuch alfo as are not ordinarily fufpedred i from whence to our (hort- nefs in other things, 'tis an eafie Inference i I was thence in- duced to think it might be ufeful to promote that temper of Mind that is necefftry to true Philofophy and right Know- kdg. OF » O F SCEPTICISM AND CERTAINTY effap it F I ®faf iBffat 2 37 II. O F SCEPTICISM and CERTAINTY: In a (hort Reply To the Learned Mr. Thomas White, To a Friend. SIR, I Here fend you a Supplement to the former EiTay. About two years after my Vanity of Dogmatizing was fir/1 prin- ted, there appeared a Book written in Latin againft it, which had this Title^ S ClRI, fivefcepties & fcepticorum a jure Diftutatiom exclufio. The Author was that Learned Man, who hath publifiit fo many Writings, and is fo highly celebrated by Sir Kenelm Digby i efpecially famous for his Trad de Munde : He calls himfelf fometimes 'Thomas ex Al- biis Eaji Saxonum \ in other Writings, and particularly in tbid> Thomas Alhius : His Englith Name is 7homas TFhite, a Roman Catholick, and famed Writer for that Church, though cen- fured for fbrne of his Doctrines at Rome. I writ a civil An- fwer to his Book, which was annext to the Vanity of Dogma" tizingi reprinted i66<$. That Anfwer was in Englim, becaufe the Difcourfe it de- fended was fo ; and I did not think the Matter worth the Univerfal Language ; Befides, I was induced to reply in that Tongue^ Of Scepticifm and Certainty.' fiflfej i > Tongue, by the Example of a Noble Philofopher, one of the great Ornaments of his Age,and Nation, who had then newly anfwer'd a Latin Book, written by one L«/»/againft him, in Englifh. About the fame time that my Reply was printed, his SCIRI came forth again in our Language, whether tranflated by himfelf, or any Difciple of his, I do not know > The Title was, An Exclufwn of Sceptic}^ from all title to Vifpute : being an Anfwer to the Vanity of Dogmatizing : by T'bo. White. Now becaufe there was nothing of Reply in that new Edition of his Book, I thought to have concerned my felf no more about it : but having made you a promife of Come Notes concerning Scepticifm and Certainty,! have thought n> to treat of thofe Matters by way of further Anfwer te that Learned Man. He principally infills on three things, ( i. ) The Charge of Scepticifm, ( 2. ) Thz Accountabtenefs of thofe Philofo- phical Difficulties I have mention'd,as things not yet refilv'J. And, (3.) The Defence of Arijhtle. The firfi is the Sub- ject for which I Hand ingag'd to you > and the fecund belongs toit,'and will be a very feafonable, if not necefliry Supple- ment to the ElLy againlt Confidence in Fbilofopby. But for the third, I (hall refer you to what 1 have faid in my other Anfwer, and in my Letter concerning Ariftotles being not willing to meddle any further in Affairs of that nature. I. The charge of feT^JtlCffftt feems to be the main thing: For, betides that it makes up the Title, the Author hath been pleas'd'to write a folemn Waning to the Youth of the Universities, on the occaHon of my Book, which he calls Vlctti Glanvillanum, in the fir ft page of his Preface *, and de- clares this pretended Scepticifm of mine to be the occalion of his Engagement, in the fir ft paragraph of his Difcourfe. Noiv becaidfe a great and celebrated iJhilofopher,with whom I in not fit to'be nam'd, is brought in as the Reviver of this deadly Scepticifm, which lam luppofed to endeavour to ad- vance after him •> I (hall repeat the whole Paflage, that I may the better vindicate both him and my felf againft this Ob- jection 5 and treat a little of this fo common Imputation, which is almoft every where alledg'd againft all Free Pbilofo- fberfy jEBfiiy*'* Of Scepticifm and Certainty. 39 pbers, who dare think or fay any thing that Arijlvtle hath not taught. The Learned Man Objc&s thus, p. 1. * Scepticifm born of old by an unlucky mifcarriage of Na- * ture, for her own credit carried off the Tongues of the Elc- ' quent, where it had long been fofter'd and buried by the * lleadinefs of Chriltian Faith i this Monfter fnstcht from the * Teeth of Worms, and InfecFs, Peter Gajfendus, a Man of a * moft piercing Sagacity, of neat and copious Eloquence, of 4 moft pleafing behaviour and wonderful diligence, by a kind 4 of Magick, hath endeavour'd to reftore again to Life. He, 4 a Perfon ( which is the flrangeft of all ) moft tenacious of 'Catholick Faith, and never fufpectcd guilty of mifchievous 'Tenents: whereas, yet, this .Scepticifm. is. the Mother of 'infinite Errors, and all Heretics, and that very [educing Pbi- clofopby, and vain Fallacy which the Saints warned by the 4 Apoftles have taught us to beware of. Her this Mm, other- 4 wife eminent, in his paradoxical Exercitations againft the, 4 Ariftotelhns, hath dared to expofe, not vailed as before, 4 and wandring like a Quean in the dark, but bold-fac'd, and 4 painted, to the Multitude, and Market-place. 4 By his example, the Author of the Vanity of Dogmati- * zing, hath produc'd her amongftus beauteoufly trickt up, 4 in Englifh : He too a great Mailer of Wit and Eloquence ? 4 nor indeed are vaft Mifchiefs to be dreaded from vulgar 4 Heads. 'Ibvi U the occasion of my undertaking.- * Thisis the Charge » but the fevere imputation is fweetned by many very kind words of commendation, which arc molt juftly due to the renowned Gajfendus, but given gratis, and undefervedly to the Author of the Vanity of Dogmatizing.. Inanfwerto this charge, I fhall fet down my Thoughts oF Scepticifm and Certainty, Subjects well worth confidcring. The word Scepticifm is derived from £nt7rTtyxa:f, which fig- nifies to [peculate, to Ioof^ about, to deliberate * An ancient Se6t of Philofophers were hence calFd ^.Kk-nmcol, Scepticks \ • as alfo ZvtTunjcoi, Seekers \ 'Am>(>HTi}un, Doubters i and nu£- £o've fome (ay an ill one > and yet he had better have fo continued, for his 40 Of Scepticifm and Certainty.' H%ty 2. his Vhilofopby was worfe than his fainting. He feems to me, according to the account we have of him, to have been a grofs and humourfome Fanatick ■> efpecially if that be true that is related by Laertius, That he fhun'd and heeded nothing, and would not rtep afide out of the way for Waggons, Precipices, or Dogs, fo that he was follow'd and look'd after like an Ideot, and a Child, then whom his Actions were more ftupid: Betides which teitimony, we have a worfe character of him from Arijhcles, Xpussv s^V; srs tu^ev— ,viz. That he neither inven- ted, nor writ any thing that was good, but railed both at Gods and Men. And yet it mould feem, by the honour his Country did him, that he was not fo very a Sot as fome thought, and as divers Paflages in the Story of his Life fpeak him : For he was made High Prieit, and great Immunities and Privikdges given to Philofcpheis for his fake. Bat I have nothing to do with the Story of his Life : His Difciples were many, the molt eminent of them reckon'd by Lwtius '•> but none hath left fo exacl an account in writing of the ScepticJ^Uoflrinef, ( if they may be fo call'd ) as Sextus Empiricus, one much later than thofe Se&ators of Pyrrbo. The chief ground of Scepticifm he faith, is this, noem Koyc Koy^ j nothing true or real in any thing i as L*ertius fpeaks of the belief of Pyrrfo. And therefore their Phrafes were, is [jlcc^Aov^ that is, Not more this than that, TcLya.-, it) i Tccya ■-, perhaps, and not perhaps » viz. perhaps it is, perhaps it is not. 'E7t^>oj, I fufpend ■> is$iv opi£&, I determine nothing > £ )t> I com- prehend not. And for fear they (hould be Dogmatical, even in thefe Phrafes, Empericus faith, Tiiat they do only declare their prefent ArTedtions, expreflinghow things appear to them, without determining any thing, and even not determining Co much as this, I determine n 'thing. Now betides the prof-fTd Difciples of this Seel:, divers other ancient Philoiophers fpoke doubtfully, and unrefoivedly of jSffiJ^ 2. Of Scepticifm and Certainty. ^ of things : and Cicero in Licullus faith thus of Empedocles i Empedocles, ut iaterdum mihi furere videatur, abjbuja tjjeem- nia, nihil nes fentire, nihil cernere, nihil omnino quale fit poffe reperire. Sfxtus Empiricus mentions divers others, who it feems were thought to be Sceptic}**, or very near them \ as Heraclitus, becaufe he taught that Contraries are in the fame thing: Vemocritus, for denying Hony to be fwect or bluer : The Syrenaick^ Se£t, holding that only the Affrdrions are com- prehended : Protagoras, for making the Phenomena particular to every tingle Perfon. But all thefe he (hews to have been Ajftrtors, and very different from the Pyrrhonian Sed. He inquires alfo of the Academic}^ Philofophy, how it agreed with, or difagreed from the Sceptic^. Thefe PhUofophers were reputed anciently, and by fome ever iince thought to be too much addicted to that way. But Sextws clears them from it, beginning with Plato the Founder of the firft School, of whom he faith, That though in his Gymnafiicks, where So- crates is brought in deriding the Sophifts, he hath the Scep- tick, uncertain Character j yet in declaring his Opinion, he was a Vogmatiji > particularly in his Doctrines of Id£as, Pro- vidence, the preference of a Life of Vertue : Which if Plata affent to as exiftent, he affirms dogmatically » if as probable, he differs from the Sceptic]^, in preferring one Opinion before another. Thofe of the New Academy fay all things are in- comprebenfible, in which, faith Sextits, they differ from us, be- caufe they ajfert tbti i but we do not tyow but that they may be comprehended. They differ alfo in afferting Good, and Evils, and that fome things are credible, others not ; where- as the Pyrrhonians count all to be equal. To this purpofe he fpeaks of them : But for the middle Academy founded by Ar- cefilatts he faith, that that Philofopher's Institution, and theirs were almoft the fame, in that Arcefilaus afferted nothing of the exijience, or non- exijience of things, not preferring one Opinion before another, but in all things fufpending. Which he did to make tryal of his Difciples, whether they were capable of the Doctrine of Plato, which he taught to his Friends. Thus that famous Sceptick doth honour to the memory of thofe Ancients, by endeavouring to take what he thought to G be 42 Of Scepticifin ^ Certainty. ;£flap 2. be credit from them > which indeed was ever a difgrace, and ought to be lb efteeined ftill. For thofe Pyrrbonians^thzt were of the right (tram, fcem to me to have been a fort of concei- ted Humorijh, that took a pride in being lingular, and ven- ting ftrange things i eppoiing all knowledg, that they might be thought to have the mo IK and to have iound on: that uni- vcrfal ignorance, and uncertainty , which others could not fee far enough to defcry. Which way ot pretended Philofophy, as ir gratified their pride, fo it fcrv'd their malice and ill- nature, which delights much in the Spirit of Contradiction, and contempt of other Men. This they (hew'd in great de- gree according toLaertius, who faith, ivvi3w j tSs- ^tyyuoc- tikgj* oiTripocivov » They accounted all Fools that were not of their own Party. So that they were in no wife to be reckon'd as Philofophtrs > avapSWv jyi &v tos tS tpihcovQ&v ac^s, as Arijhcles fpeaks In Eufebius ; For they pluckt up the Prin- ciples of Philoibphy by the P^oots. And indeed their doubting and fufpenfion was not in order to the forming a furer Judg- ment, but a refolution to fit down for ever in defpair of Knowledg: And therefore they were very improperly caliM IMTfpnkoi^ Seekers, fince their great Principle was, that no- thing was to be found. Upon the whole, it was not without caufe that Cicero-, Arijlocles, and other fober Philofophers fpoke of their way as down-right madmfs i and we have great rea- lon to believe fo of the Founder of the Sect, if that be true which is related by Laertius, and others, of his warning a Sow, and running into the Forum with a Spit ci Meat in his hand after the Cook that had offended him i a tiling very un- becoming the Profcflbr of the fo much talkt of aia^^cc, or freedom from dillurbance. And his unconcemment another time was as fbttifh, when he part on, and would not help or take notice of his Friend Anaxarchus, when he was fallen in- to a Ditch \ which was bruitifh ftupidity, rather than Tbilofo- pbical Indifference. And indeed this Sect indeavoured to di- velt themfelves ot" Humane Nature, as Pyrrbos anfwer im- plied, when he was upbraided for avoiding a Dog, viz- that 'twas hard wholly to put off Man ? and fo they were defini- tive to the Societies, and all the Intereits of Mankind : This I fay upon the fuppofieion that they were in earnejl, and be- liev'd jSfl&t.2« Of Scepticifm and Certainty. 43 liev?d themfehes » but I incline to think, that they were only bumourfom, and conceited Fellows j rather than I will fay that they were ahfolute'y diffracted. Thus you fee I could revile againfl: the Scepticks, as well as my Antagonift » but letting further cei.iure of them pafs, I might take notice on this occafion, what odd extravagant Peo- ple have of old had the name of Pbilofopbsrs, as if tbofe Ages (as the Turks norv) had a reverence for Madmen : For many of their Actions and Opinions were very wild freaks of Fancy and Humour, and would gain Men in thefe days (asfoolifh and bad as they are) no better name, than that of Lunaticks-, or Bedlams. This will appear to any one that (hall imparti- ally furvey the Hiftories of their Lives, if thofe Accounts were true that are given of them. But indeed there is reafon enough to doubt that : For the Relations we have of old times are ufually very fabulous and uncertain^ and where the Greci- ans were concern'd as much as any where, for they had the fame Character given them, that the Apoftiebeftows upon the Cretians i Gr£cia mendaw Which among other things (hews, how little reafon there is we (hould be fuperftitiouiTy fond of the broken, dubious, imperfect Remains of thofe days. But methinks thofe Philofophers (hould be greater Men, than they were made in thofe Hiftories of their Lives and Doctrines, or elfe one may julily wonder how their Names come down to us with fo much Renown and Glory. But to return to more particular Difcourfe of the Sceptickj. Befides Thofe anciently, that had that name without juft ground fometimes affixt on them, ieveral worthy Modems have furTer'd under the imputation : and indeed by fome all Men are accounted Scepticks, who dare diiTcnt from the Ari- flotelian Doctrines, and will not flavifhly fubfcribe all the Te- nants of that Violator in Philofopby, which they efteem the only true and certain Foundations of Knowledg : This lear- ned Man feems to be one of thofe, for the great Gajpndits is charged with fo much Scepticifm on this account, that he writ an Exercitation againff Ariftotle, p. 2. and tbofe that fight Ariftotle'/ Groundf (faith our Author in his Prefjce to the Univerfities) muji of necefjity, being always in queft: of Principles^ ever fall Jhort of Science, Artjhtlis Works it G 2 feems 44 Of Scepticifm and Certainty. fiflftp 2 . feems are the infallibe Camnoi Truth and Certainty j in him are hid all the Treafures of natural Wifdom and Knowledg •■> and there is no name given under Heaven, by which we can be faved from Scepticifm, and tverlaftir.g uncertainty, but hit. If this be fo, all the modern Free Philofophers muft be Scepticks, and there is no help : and the Author of the Vanity of Dogma- tizing hath no way toefcape the imputation s nor indeed, (if this be all) hath he any concern to avoid it. Eut the Learned Man may be remembred, that in one refpedt they are not Sccptickj, being confident in this belief, that the Principles of Arijhtte are not fuch Certainties, but that 'tis poffible, fucceed- irg Mankind may (ometimeor other find error and imperfecti- on in them ; and difcover ( if it have not been done already ) that they are not the infallible Meafuresof Truth and Na- ture. But the Free Thilnfphers are by others accounted Scepticks from their way of enquiry, which is not to continue Hill po- ring upon the Writings and Opinions of Philofophers, but to feek Truth in the Great Book of Nature ', and in that fearch to proceed with warinefs and circumfpedtion without too much fcrwardnefs in eftablifhing Maxims, and pofjtivc Doctrines : To propofe their Opinions as HypothejeU, that may probably be the true accounts, without peremptorily affirming that ibey ere. This, among others, hath been the way of thofe Great Men, the Lord Bacon, and Ve s Cartes , and is now the me- thod of the Royal Society of London, whofe Motto is, 3$u\U, its ill <2Irrt}fl. This is Scepticifm with fome i and if it be fo indeed, 'tis fuch Scepticifm, as is the only way to fure and grounded Knowledge, to which confidence in uncertain Opi- nions is the rr.oft fatal Enemy- Nor doth the Learned Man accufe me of any more than this,\n his Preface, in which he thus fpeaks. 'I am not angry with the Man, who with a great 'deal of Wit, and an unfordable ftream of Eloquence (ex- 4 ceflivecourtefje) which will ripen with his years, profecutes 4 what he propofeth to himfelf, and takes for a truth, not 4 without fome favour of modefty : For neither doth he de- * rogate from Faith the power of teaching its Tenents, nor 4 difclaim all hopes of attaining Science hereafter through a fc laborious amafement of Experiments. Here I am ab- folv'd ;£&&( *• Of Scepticifm and Certainty. ^ folv'd from being a Sceptic^ in the ill fenfe ; For I neither derogate from Faith, nor defpair of Science ; and the Opini- ons of thofe of that character are directly deftrudlive of the one, and everlafting difcoungtments of the other. Or, if I fhould affirm that 1 defpair of Science, ftricliy and property fo call'd, in the Affairs of Philofophy and Nature > If I fhculd fay, we are to expect no more from our Experiments and Inquiries, than great likelyhood, and Rich degrees of pro- bability, as might defervean hopeful afTent i yet thus much of diffidence and uncertainty would not make me a Sceptic^'-, fince 'they taught, That no one thing was more probable than an other i and fo • with-hcld afftnt from all things. So that upon the whole I cannot but wonder, that this Phi- lofophcr, who feems to be fo concern'd for the advancement of Knowledg, fhould oppofe me in a Deiign that hath the fame end : only we differ in the Means and Method i For he thinks it is beft promoted by perfwading, that Science is not Uncertainty \ and I fuppofe that Men need to be convine'd, that Uncertainties are not Science. Now the progrefs of Know- ledg being ftopt by extreme Confidence on the one hand, and Diffidence on the other ; I think that both are neceiTary, though perhaps one is more feafonable : For to believe that every thing is certain, is as great a difintereft to Science, as to con- ceive that nothing is fo : Opinion of Fulnefs being,as my Lord Bacon notes, among the Caufes of Want. So that after all, we differ but in this, That the Learned Man thinks it more futable to the neceflities of the prefent Age, to deprefs Scep- ticifm j and it may be, I look on Dogmatizing^ and confident Eelief as the more dangerous and common Evil : And in- deed between the Slaves of Superftition and Enthufiafm, Education and IntereR, almolt all the World are Vogmatijis i .while Scepticks are but fome more defperate Renegado's, whofe Intellects are either debauched by Vice, or turn'd out of the way by the unreafonable Confidence of vain Opiniators. In oppofing whofe Prcfumptions, I deligned alfo againft the neutrality of the Scepticks j and did not conceited Sciolifts afcribe fomuch to their Opinions, there would be no need of S C IK V S, or Perfwaiives to eafie and peremptory AfTents » which indeed have more need of Reftraints than Incentives » fince 4$ Of Scepticifm and Certainty. jBftty 2, imce 'tis the nature of Man to be far more apt to confide in hfs Conceptions, than to diftruft them i and Jtis a queflion whe- ther there be any Scepticks in good earneft. So that I am Co far from deferving Reproof from the Adverfaries of Intelle- ctual Diffidence, that were there reafon for either, I might expedt Acknowledgments : For Confidence in Uncertainties is the greateft Enemy to what is certain i, and were I a Sceptic^ I would plead tor "Dogmatizing; the way to bring Men to flick to nothing, being confidently to perfwade them to fwal- lovvali things. For among a multitude of things carelefly receiv'd, many will he falfe, and many doubtful : and confequently a mind not wholly flupid will fome time or other find reafon to diftruft and reject fome of its Opinions : Upon review of which, perceiving it imbraced Falfhoods for great Certainties, and confided in them as much as in thole it yet retains, it will be in great danger of daggering in the reft; and difcarding all promifcuouily : Whereas if a Man proportion the degree of his AlTent, to the degree of Evi- dence,being morefparing and referv'd to the more difficult,and not throughly examin'd Theories, and confident only of thofe that are diftindfly and clearly apprehended '■> he (lands upon a firm bottom, and is not mov'd by the winds of Fancy and Humour, which blow up and down the conceited Dogma- tills : For the AlTent that is difficultly obtain'd,, and fparingly beftow'd, is better eltabltfh'd and fixt, than that which hath been ealie and precipitant. Upon the whole Matter it appears, that this Learned Perfon had no caufe to write againft me as a Sceptic}^: And I fome- what the more wonder at it, becaufe I find fuch things attri- buted ro thofe, he is pleas'd to call by that name, that noway agree with the Way ana Spirit cf thofe Philofcphers, whole genius I recommend and delire to imitate : On which account I thought he had fome other notion of Sceprick than was ufu- al i andcafting mine eye over his late Purgation prefented to the Cardinals of the Inqitifitien-> I found that bti Scepticks were fome of the Modem, Peripatetical Diftmers : Thete, it feems by their many complaints againft his Writings, had o^tain'da general condemnation of them from the Pope and Contiftory Of Cardinals i whom therefore in his Appeal to the faid Car- dinals jSffiJg % # Cy Scepticifm rf#i Certainty. 47 dinals he accufethof Ignorance, Conuptionof the Arijlote- lian Do&rines, and Tendency to Heretic and Atheifm : And that thefe are the Sccpticks he means, appears from the Preface againft me, and divers other Parages of his Book : So that 'tis yet more wonderful, that (jaffendus, and the Author of the Vanity of Dogmatizing, mould be calPd b, a Name, which he beltows upon thofe of io different a temper. And thus of that charge of S:epticifin, with which he be- gins as theoccafion of his writing : Having premifed which, he endeavours to lay the fure Foundations of Science, and to eitablifh Certainty in Knowkdg. But what-ever imperfecti- ons there are in that pretended demonstration, I (hall not for theprefent take notice of them; but only obferve, that this Gentleman is the Author of that Science, Vemonji ration*, and Self evidence, of which M. Sargeant, a late controvertial Wri- ter for the Roman Church, makes fuch boafts of i and here are his Grounds : Which thofe learned Men, that are concern'd with him, may if they pkafe, when they have nothing, elfe to do, examine. Having faid thus much of Scepticifm, and the Sceptic^ I (hall enquire a little into the matter of Certainty ', a fubje& of both difficulty and importance. It is taken either ( 1.) for a firm Aflent to any thing, of which there is no reafon of doubt i and this may be calPd In- dubitable Certainty i or (2.) for anabfolute AfTurance, that things are as we conceive and affirm, and not poflible to be other wife, and this is Infallible Certainty. In the rirft of thefe Ves Cartes lays his Foundations : I cannot doubt, but I thinly, though nothing (hculd be as I con- ceive i and there I cannot fufpeft neither, but that I my felf, that tbhk^-, am. I am as fure that I have Idseas, and Concep- tions of other tilings without me, as of God, Heaven, Earth, &c. Thus far that Philofopher is fate, and our AlTent is full 5 and it is fo in this likewife, That we can compound, or disjoin thofe Images by affirming, and denying \ and that we have a faculty of Reafoning, and inferring one thing from another: So much as this we clearly perceive, and feel in our felves, what-cver uncertainty there may be in other matters. To thefe we give a refolv'd and firm AfTent, and we have not the 4S Of Sccpfcicifm and Certainty.' fSffay 2 . "the leaft reafon of doubt here. Befides which Principles we rind others in our minds that are more general, and are us'd andfuppofed by us in all our Affirmations and Reafbnings, to which we afient as fully, fuch are thefe : Every thing U, or is not : A thing cannot be and not be, in the fame refpetls : No- thing hath m Attributes : What we conceive to belong, or not to belongto anything, we can affirm, or deny of it. Thefe are the Principles 0? all Proportions, and Ratiocina- tions whatsoever : and we affent to them fully, asfoon as we underftand their meaning, to which I add this great one more, That our Faculties are true, viz. That what our understand- ings declare of things clearly and dijlinfily perceivd by us, is truly (o, and agreeing with the realities of things themfclves. This is a Principle that we believe firmly i but cannot -prove, for all proof, and reafoning fuppofeth it : And therefore I think Ves-Cartes is out in his method '■> when from the ldaa's he endeavours to prove that God is, and from his Exigence that our Faculties are true : When as the truth of our Facul- ties was prefuppofed to the proof of God's Exiflence > yea, and to that of our own alfo. So that, that great Man feems to argue in a Circle. But to let that pafs i This we conftantly aifent to without doubting, That our Faculties do not always delude us, That they are not mere Impoftors and Deceivers, but report things to us as they are, when they diftin&ly and clearly perceive them. And lb this maybe reckon'd one of the prime certain Principles, and the very Foundation of Cer- tainty in the firft fenfe of it. Thefe and fuch like Principles refult out of the nature of our Minds : But, 2. There are other Certainties arifing from the evidence of Senfe : As, That there is Matter, and Motion in the World : That Matter is extented dtvifihle and impenetrable : That Mo- tion is direct, or oblique : That Matter, and Motion, are ca- pable of great variety of Modifications and Changes- We learn that thefe, and many other fuch things are fo, from Senfe, and we nothing doubt here > although the Theory and Speculative ccnllderation of thofe Matters be full of difficulty, and feeming contradiction. In thefe our Affent is univerfsl and indubitable ; But in many particular cafes, we are not aflurej jBdg# 2 . Of Scepticifm and Certainty. a9 afluredof the report of our Senfes •, yea, we difftnt frcm, and correal their Informations, when they are not in their due Circumftances, of right Vifpofition, Medium, Vijlance, and the like : and when they pronounce upon things which they cannot judgof: on which account, though our Senfes, and the S^nfcs ot Mankind do reprcfent the Earth as quiefcent ; Yet we cannot from thence have aflurance that it doth Reft, fince Senfe cannot judg of an even and regular Motion, when it felf is carried with the movent i fo that though it mould be true that the Earth moves, yet to Senfe it would appear to reft, as now it doth i as I have difcours'd elfewhere. But when the SenHs are exercifed about their right Objects, and have the other Circumftances that are requilite, we then alien t without doubting. And this fullnefs of affent is all the cer- tainty we have, or can pretend toi for after all, 'tis poflible our Senfes may be fo contrived, that things may not appear to us as they are : But we fear not this, and the bare poffibili- ty doth not move us. 3. There are Certainties arifing from the Teftimony of others. This in ordinary cafes is very doubtful, and fallaci- ous, but again in fome it is indubitable. As when the Tefti- mony is general, both as to time and place unintereiTed, full, plain, and conftant, in matters of Senfe and of eafie Know- ledg : In fuch circumftances as thtfe, the evidence of Tefti- mony is no more doubted, than the firft Principles of Reafon or Senfe. Thus we believe, without the leaft fcrnple about it, That there are fuch places as Rome, and Conjiantinople, and fuch Countries of Italy and Greece, though we never faw them i and many other Hiftorical Matters,which our felves ne- ver knew. The Foundation of which aflurance is this Prin- ciple, That Mankind cannot be fuppofed to combine to deceive^ in things, wherein they can have no defign or intereji to do it* Though the thing have a remote poflibility, yet no Man in his Wits can believe it ever was, or will be fo : and therefore we affent to fuch Teftimonies with the fame firmnefs, that we would to the cleared Demonftrations in the World. Thefccono fence of Certainty is that, which I call'd Cer- tainty Infallible ; when wc are aiTured that 'tis impoffible things {hould be otherwife, than we conceive and affirm of H them : 50 Of Scepticifm and Certainty. fiflap 2. them : This is a fort of Certainty, that humanely we cannot attain unto, for it may not be abfolutcly impoflible, bur that our Faculties may be fo contrived, as always to deceive us in the things which we judg mod certain and afltired: This in- deed we do not fufpedt, and we have no reafon to do if which (hews that we are certain in the former Senfe : But we may not fay 'tis utterly impoflible > and confequently we can- not have the certainty of this latter fort : which perhaps is proper only to Him, who made all things what they are i and difcerns their true natures by an infallible and moft perfect knowledg. The fum of which is, that though we are certain of many things, yet that Certainty isnoabfolute Infallibility > there ftil] remains the polfibility of our being miftaken in all matters of humane Belief and Inquiry. But this bare poflibilityfas I faid ) moves us not, nor doth it in the leaft weaken ouraflent to thofe things, that we clearly and diftincliy perceive: but we believe with as much firmnefs of alTitrance the Matters that our Faculties do fo report to us, as if there were no fuch poffibi* lity i and of greater Certainty than this there is no need. It is enough for us, that we have fuch Principles lodged in our minds, that we cannot but aflfent to i and we find nothing to give us occafion to doubt of the truth of them. This is Humane Certainty, and let vain and affected Scep- rickstalk what they will, they cannot in earneft doubt of thofe firft Principles which I have mention'd. They are univerfal, and belitv'd by all Mankind > every one knows, every one ufeth them : For though they do not lie in the minds of all Men in the formality of fuch Proportions, yet they are implicitly there '■> and in the force and power of them every Man reafons, and a and both together make up what we call Reafon. So that this is not fo various and giddy a thirg as fome vain inconfiderate Men talk \ But 'tis one fteady Cer- tainty, and the fame all the World over. Fancies, Opini- ons, and Humors, th3t rr.illaken Men call Reafon, are infi- nitely divers, and fallacious i But thofe Principles and Con- clusions jBff&P 2. Of Scepticifm mi Certainty. 5 1 cludons that are clearly and diftin&Iy perceiv'd by our minds \ thofe that are immdiately lodg'd in them, and theconfcquen- ces that truly art fe from tb>fey and the right informations of Sence , they are one, and certain, without variety or deceir. Now all Men partake of Reafon in fome decree ( of the prime Principles at lealt, and the Faculty of deducing one thing from another) \ But the molt ufe that little perverfly, and to their own deception, arguing from prejudices of Senfe, Imagination, andcuftomary Tenents, and fo filling up their minds with falfe and deceitful Images, inftead of Truth and Reafon. 'Tis the office and bufinefs of Vkilofopby> to teach Men the right ufe of their Faculties, in order to the extending and inlarging of their Reafons > and one principal Rule it gives is, To be wary and diffident, not to be hafty in our Conclusions, or over-confident of Opinions i but to be (pa- ring of our aiTent, and not to afford it but to things clearly and diftin&ly perceiv'd : And this was the aim and defign of that Difcourfe, which this Learned Man accufeth as fuch a piece of Scepticifm, and difcouragement of Science. I have now faid what I intended concerning the firft thing, on which my AiTailant infills, The charge of Scepticifm^ and I fuppofe I have fufficiently (hewn the injufticeof it. I proceed to the feconU main Bufinefs of his Book, whidh is to give an account of thofe difficulties which I have mentioned, as yet unrefolv'd : Concerning thofe I affirm not, that they are impoflible to be unridled, but that they have not been ex- plain'd by any yet extant Hypothefu ; a fad Argument of in- tellectual deficience, that after fo much talk of Science and endeavour after Knowledg, we mould be yet to feek, and that in thofe Matters which we have the greateft advantages to underftand. But this learned Man thinks he can refolve them i and I have fo great a kindnefs for any ingenious attempts of this fort, and lo great a defire to be fatisfied about thofe Theo- ries, that I am ready to entertain any good probability that {hall be offer'd, even by a profeft Antagonifi » for Truth is welcome to me from any hand that brings it. I have therefore candidly, and impartially conilder'd this Gentleman's Soluti- ons, but cannot fatisfie my felf with them. The Reafons of H 2 my 52 Of Scepticifm and Certainty. tfjflflg 2. my DiflTatisfadtions I (hall now give in an examination of his Accounts. He takes occalion from my waving the difficulties of Mag- netifm, and the flux and reflux of the Sea, to give his folurion of them h But I am not concern' d here, they are none of the things on which I infill, yea I profeflfedly decline them i and intimate that thefe are better known, than lcfs-acknowledg'd Myfterics i Ves-Cartes his Hypothesis are fair and probable , but I think this Philotbpher's Accounts very obnoxious, efpe- cially there where he makes fo conftant and regular an efTe<5F, as is the flux and reflux of the Sea to be causd by fo uncer- tain, and proverbially inconftant a thing as the Winds. But I (hall not trouble my (elf to remarque on Matters, with which my Difcourfe hath nothing to do. My bufinefs is with the pretended Anfwers to the Difficulties I mention, as not well rcfolv'd by any yet known Hypothetic : On which the Lear- ned Man enters, Flea yb, and in order begins with thofe about the SOU L, in thefe words. c 1. In the third Chapter therefore of his m >(l eloquent Dif. ' courfe, he objefls our Ignorance of that thing we ought to be beji 4 acquainted with, viz. our own S 0 V L S, p. 30. This 1 do, and to the Difficulties I propound about the Origine of the Soul : It's Union with the Body : It's moving of it, and direction of the Spirits » The general, (hort Anfwer is, That to fttppoje the Soul a Subjiance, that may be made, come, and join d to another, a Subfijlence, Thing, or Subftancr, is a moji important Error in Phihfophy, of which, he faith, nons can doubt, that is able to difcern the opposition of one, and ma- ny, [ ibid. ~] The meaning of which muft be, That the Soul is no dijiintl Sub(tance from the Body : And if fo, almoir all the World hath hitherto been mittaken : For if we inquire i- - to the Philofophy of the Soul, as high as any accounts are given of it, we (hall find its real fubjiantial dijtintlion from the Body to have been the current belief of all Ages, notwith- standing what this Gentleman faith, That none cm doubt that this is an error in Philofophy, that knows the ofpofuion of me and many. For, ( u) The higheft times, of whofe Doftrines we have any Hiftory.,. 0(ta? 2» Of Scepticifm and Certainty. $« Hiftory, believ'd its Preexiftence > and confcquently that it is a certain Subllance, that might be made, come, and be jvirid to another. Of this Tie fay a tew things. If credit may be given to the Chaldean Oracles, ( and per- haps more is due to them than fome will allow; Preexiftence \s of higheit Antiquity. We have that Dodhine plainly taught in thofe ancient Verfes : xpw ai cinvfoiv ngps to iLj tccs 5 4 Of Scepticifm and Certainty. *gfa? 2 . \\}y§c% \vJck<.Ti3ljui)ixi : And in another place affigns this tor the caufc of their Imprifonment in Bodies ; 'ETrfyvGo- n c/1' Sv <£s $ioi i* Ttpcc&iv Tr&.x&vnx. 0/ixv KoAaaiv tqIotIuj v57o/>Uv£T<;, fy ixmoixd-rzmv. He would have them acknow- ledg that they fttftainM that puuifhment, and imprifonment in Bodies for the things they had done before they came into them. 3. It was alfo the Opinion of the Ancient Jew* ; That all Souls were at rirft created together, and refided in a place they call Gopb, a Celeftial Region. And therefore 'tis faid in the Mijhna, Non aderit film DaviAjriufquam exbauft* fuerint uni- verfie Anim£ qu£ fuut in Gopb. So that they believ'd all Gene- rations onEarth to be fupplyed from that Promptuary,and Ele- ment of Souls in Heaven • whence they fuppofed them to de- fend by the Nortb Pole, and to afcend by the South ; whence the faying of the Cabalifts, Magnus Aquilo Scaturigo Anima- rum i From which Tradition 'tis like Homer had this No- tion, AUG) JTZ XI 3t)£C£l Uffiv, Janua duplex : H did of old, and do ftill hold the fame Dodhine. Manajfeb jBIBlt? ** Of Scepticifm and Certainty. 5^ Manaffeb Ben Ifiael afcribes the Opinion of Tranfmigration to Abraham j and theCabalifts teach,that every Soul isfuccefc lively join'd to three Bodies : So the fame Soul,they fay,was in Adam, David-, and the Mefliof, and the fame in Seth, Shem, and Mofes, according to R. Simeon, who ( as the Cabaliils generally do) (lops the courfe in the third Tranfmigration : as is noted from him by a Learned Man of our own. There are at this day great Se&s among the Indians of the Eaft, that retain this Doctrine of Tranfanimation, believing that the Souls of fome defend again into Humane Eodies i but that others pafs into the Bodies of Beafts ; So did fome of the An- cient Pythagoreans, who taught, that good Men returned to their former bk (Ted and happy Life > but that the wicked in their firft Tranfmigration ehang'd their Sex ; in the fccond they defcended into Beafts : yea, fome fuppofed them at laft to go into Trees, and other Vegetables. Now all thefe committed the great Error in Philof phy, of which I am accufed, in fuppoiing the Soul to be a certain Sub- fiance, which may diretlly be made, come, and be pin d to ano- ther thing » and fo,according to our Author, They could none of them difcern the oppofition of one and many. But, (2.) This pretended important Error in Philofophy of the Soul's being a 'thing, and Subjiance; and one dijiincl from the Body, muft be held by all, that believe its natural Im- mortality : for Separability is the greateft Argument of real difiin&ion; efpecially that which the Schools call Mutual, Now the Soul's Immortality hath had a general Reception from the wifcr and better part of Mankind: The Egyptians, Chaldeans, Ajfyrians, Indians, Jews, Greeks, and univerfal- ly all that had a name for Wifdom among the Ancients, be- liev'd it. And the fame hath been the apprehenfion of latter Ages. A Councel of the Church of Rome it felf hath dehVd it. and recommended the demonftrating of it to all Christian Philofophers. And if the Soul lives after the diflblution of the Body, 'tis certainly a Subftance diftindt from it ; for no- thing can fubfift without if felf : and real feparability cannot confiit with Identity and IndiilinCuon. 3. The Sacred and Mofiical Philofophy fuppofeth the Soul to be a Subftance that cm come, and be joined to another : For it 5 $ Of Scepticifm and Certainty. jEtlap 2.' it tells us, That God breathed into Adam1/ Noftrils the Breath cf Life > by which enerally isunderftood his infufinga Soul into him : And all the Arguments,that are alledg'd from Scrip- ture to prove its immediate Creation, do ftrongly conclude it to be a diliindr Snbltancc from the Body. And, f 4. ) The fame Dodhine is more than once affirm'd by Arillotle himfdf, for faith he, Aii-7TErTdci j *r vSv dv^dw t7re;cntvaj, iy 3eiov mvai /jlc'vov, It remains that the Mind ( or *>oul ) comes from without, and is only a Divine Thing. Again, e^ vss ^£/S»Si The Mind is feparate, &o^a thing apart from the Body. For elfewhere he faith, «<^ ^ dvnt T*j ivip-yiicc Koivovei (rwyux-nm ivtpycioc , The Operations of the Body do not communicate with its (the Soul's) Ope- rations. He calls it, isaix *ris, a Sub{lance, or Subfiftence \ for fuppofin* which I am reprehended by our Philofopher : And affirms further, 0 0 vSs S&oti^gv ti iy oi7n>cdi That 'tis a fubftantial Principle of Man, and no mode 01 determination of divifibility, and that there is nothing common to Body and Sprit^* Befides which in the fifth Book of the fame Initiations he difcourfcth of the Soul's fparation from the Body, and afferts it to be evi- dent.that it perifheth not with it, b.caufeit hath Actions that belong not to a Body, but hath of it (elf the Nature of a Be- ing: and its power of Exillence is not taken away,whcn the Body fails, the Soul being apart from, and befides it i and that .matter is not neccflary to the Soul's Exigence : Many other jgflfop 2. Of Scepticifm and Certainty.' 5 7 other Expreffions there are in that Difcourfe to like purpofe, which fpeakthe Soul's Real Viftintlion from the Body, in as great variety of Phrafe, as Diverfity and Diftin&ion can be fpoken. But all this is forgotten, and now 'tis a wft impor- tant Error in Philofophy to fuppofe the Soul to be a certain Sub- fiance, which may direclly be made, come, and 'be joined to ano- ther ■> and of this none can doubt that underfi and the Oppofitimof one and many, I think now by all this 'tis pretty clear, that my fuppoli- tion of the Soul's being a difiinU Subfiance from the Body, is not peccant, except all the wifer World, both Ancient and Modern, have been miftaicen, and our Author himfelf. But befides all, (2.) It feems to me evident even from the nature of the things, abftra&ing from Authority. And I think it appears, ( 1. ) From all the common Arguments that prove the Soul Immaterial j For Perception, Perception of Spirituals,, Vniverfals, Mathematical Lines, Points, Superficies, Conge- nit Notions, Logical, Metaphyfical, and Moral ; Self-refiettiont Freedom, Indijferency, and Vniverfality of Action : Thefe are all Properties not at all agreeing with Body or Matter, though of never fo pure and fimple a Nature : Nor is it conceivable how any of thefe mould arife from Modifications of Quantityy being of a divers kind from all the Effects and Phenomena of Motion- 2. If the Soul be not a diftindt Subftance from the Body, 'tis then a certain Vijpofition and Modification of it ', which this Author in the tenth Leffon of his Injiitutions, feems to in- timate, faying, That fince the Soul it a certain Affe&ion . which it introduced, and expel? d by corporeal A&ion ELnce he inferrs fomething that is not for our purpofe to relate : And if fo, fince all diverfities in Matter arife from Motion and Petition of Parts, every different Perception will require a diftin6t order and pofition of the Parts of the Matter per- ceiving, which mult be obtain'd by Motion : I demand then, when we pafs from one Conception to another, is the Motion (the caufe of this Diverfity) merely cafual *, or directed by fome A6fc of Knowledg? The former I fuppofe no Man in his wits will affirm, fince then all our Conceptions will be I nonfenfe 5 8 Of Scepticifm and Certainty. 2E(T8£ *• non-fcnfe and confufion j Chance being the Caufe of nothing that is orderly and regular : But if there be a knowledg in us of that directs the Motions that make every diftinct Con- ception v I demand, concerning that Knowledg, whether it be in like manner directed by fome other i or is it the Effect of mere Cafual- Motion ? If the former, we muft run up in infinitum in our inquiry > and the latter admits the alledg'd Abfurdities. There is no way then of defending the Afler- tion of the Souls being Matter, or any modification of it, but by affirming with Mr. Hobbs, a certain connection between all our Thoughts, and a neceffary fate in all things, which whoever affirms, will find Difficulties enough in his AfTertion to bring him to mine, that there is a Vanity in Dogmatizing, and Confidence is unreafonable. I have infifted the longer on this,becaufe the diftiuElion of the Soul from the Body is a very materialSubject,the proof of which is very feafonable for the prefent Age; and by it 1 have difabled our Author's pretended Solution of the three Difficulties I mention, viz, of the Origine of the Soul > its Vnion with the Body, and its moving of it. Concerning which laft he adds, P. 33. 'that true it jf, one animated Member moves another , but not that any Subftance-, that U a pure Soul, moves immedi- ately any Member in which the Soul u not. Which laft I know no Eody that faith •, I cannot affirm the Soul moves any Mem- ber immediately, but 'tis like it doth it by the Spirits its 7«- ftruments- Much lefs did I ever fay, That the Soul moves any Member in which it it not : But . the Seat of Senfe, and Original of Animal Motion is in the Brain or Heart, or fome other main part (of which in particular I determine nothing). Thence the Soul fends its Influences to govern the Motions of the Body, through all which it is diffufed. 'Tis true, one animate Member moves another, but the Motion muft fome- where begin : In Actions purely Mechanical, it begins in ma- terial Agents that work upon the Body, and its Parts : but in thole that are immediately under our Wih, the Motion hath its beginning from the Soul moving firft fomething corporeal in us, by which other parts are mov'd. But our Author appeals toother Animals, in which, he faith, There's frankly denyed a Soul independent on the Body : But this Learned Man knows, The J&ft&t? 2 '.• 0/ Scepticifm and Certainty. 5P The Platonijis aflign them Soh/j immaterial Beings divert from the Body > and the Peripateticks, fubftantial Forms di- ltinct from Matter. Des Cartes indeed thinks them to be pttre Machines mov'd altogether after the manner of a Clock or Engine ; which if it mould prove to be truly their cafe, yet have we no realbn to believe it fo in our felves, fince we feel it otherwife, viz. That we can move and jhp many of our Motions upon the command and direction of the Willi which Faculty belongs to fome Principle Immaterial : And if this be always determin'd by fomething Corporeal, and not in our own power, as he feems to intimate i Farewel Liberty^ and welcome StoicalNeceffityyar\d irrefijitble Fate in all things. For the other things that follow /><*£• 3 5^ in anfwer to the Doubts about Senfation, particularly our decerning Quanti- ties, Diflancetj &c. 'Tis evident by what he fpeaks of de- monftrating thofe things by the Optickj, that he underftands not the force of the Objection, and hath faid nothing that comes near it > as will appear plainly to any capable Perfon, that will take the pains to compare what we both write. He comes next, p. 36. to my Difficulties about the Me- mory j concerning which I fay not, ( as he fuggefts ) That 'tis impofjible to be explicated > but that none of the kpown Hy- potbefeU have yet explain'd it » which is fufficientformy ge- neral conclufion of the prefent Imperfettion&tid the Narrownefs of our Knowledg. But our Author thinks Sir K. Digby's ac- count to be the true Solution > and anfwers to my Objection, that 'tis as conceivable how the Images, and reprefentations of Objects in the Brain (hould keep their diftinct and orderly fituations, without confufion or diflipation > as how the Kays of Light mould come in a direct Line to the Eye i or how the Atomical E#?«vw,that continually flow from all Bodies,fhould find their way. To which I reply. ( 1.) The multiplying Difficulties doth not iolve any : for fuppofing thefe to be unaccountable, or very hard to be explain'd » yet this would only argue another defect in our Knowledg, and fo be a new evidence of the truth of my general Conclufion. Eut, (2.) The propos'd Inftances are not fo defperate : For 1. fuppofing Light, with Des-Cartes (which is moft probable) to confilt in the I 2 conamen 60 Of Sccpticifm and Certainty. *5ffa£2. conjmenoi the £tbereal Matter, receding from the Centre of its Motion i the diredt tendency of it to the Eye is no difficul- ty worth canfidering ; or if the Rays be Atomical Streams, and Effluxes from the Sun, there is then nothing harder to be conceiv'd in this Hypothefis, than in the dired: fpouting of Water out of a Pipe s nor anymore, than in the beating of the Waves againft the fide of a Ship, when it fwims in the Sea. And 2. for the other lnftance of corporeal emiffions that find their way to the Bodies, with which they have inter- courfe i it would require tobeprov'd, that the fecret Operati- ons of Nature are performed by fuch material effluvia : Per- haps 'tis more likely that thofe ftrange Effects are not Mecha- nical, but Vital, effected by the continuity of the great Spi- rit of Nature, which is diffus'd through all things : or how- ever, to fuppofe the Memory to be as clear and plain as Magne- tifm, and Sympathies, will be no great Advantage to the be- lief of the intdligiblenefs of it. There needs no more here i only I take notice of the Charge, p. 41. in theie words, Td remember the ingenious Author, that he mif-impofeth the third Opinion (which relijketh nothing of Philojophy) upon Ariftotle, who taught the Vigbsan way* To which, I fay, if the Doctrine of Intentional Species be not AriftotWs, than the Univerfities of Europe ( who have taught this Opinion to be his ) have hitherto been miftaken i and this Afferlion, that Arijiotle delivered the Vigbjean Do- ctrine of Atomical Effluvia, will alter the whole Hypothefis i and then there will be little or nothing of Arifhtle in his Schools. (2.) The Vigbtan, Atomical Opinion is notori- oufly known to have been the way of Vemocruus, and Epicu- rus, which Arijiotle frequently and profefledly oppoferh i That Vemocritus taught the Atomical fypothdh we have Ari- ftotle's affirmation to juftifie : nej!(&', ;C1&J2« Of Scepticifm md Certainty. Si 'EwKSp©-' x^&toiKw \[ And if it be not b'vs-, 'tis however the common Tenent of his Schools, and fo fit to be confider'd as an Hy- pothefu > which I have done, and (hewn it to be an infuffici- ent account of the Memory. To the Difficulty I propofe about the formation of Animals, our Author offers two Things *, The firji of them may de- ferve a word or two about it i In his own words 'tis thus ex- preft. ' Conceive the firji thus i Let's fay the Seed of a Plant, or * Animal,contains invifible parts of all the Animal's Members : ' Thefe let's fay fupplyed with moifture increafe, with fc me 'flight mutation whereof the reafon may be eafily rendred '(for example that fome parts dryer and harder, others are * more throughly water 'd, and grow foft) and what great ' matter 6z Of Scepticifm and Certainty. f&Say 2; * matter will be apprehended in the formation of living 1 things } You may remember Sir, that once, when* you and I were talking of the wonderful difcoveries of tha Microfcope, and the many compleat Animals it difclofeth, which lay hid from our unaided fight, we fell thence into a difcourfc of the ftrange and incredible fubtilty of Nature in forming fo many diftindt Parts, and Members, and Paflages in thofe invifible Creatures , and of the grofnefs of our Senfes in comparifon of the finenefs and tenuity of thofc works: I then made an offer to you of this Hypothecs of the Formation of Organical Bo- dies,which I exprelt to this efTedr : That the Seeds of things are certain^ and are the things themselves in little : having all that is in the compleated Body in fmallefi and invifible parts > and fo generation is but accretion^ and growth to greater hulh^ and con- fidence* To this purpofe our Author here fpeaks i and the Hypothefis receives probability, and advantage from the late difcoveries of the ingenious Malpeghius, and Dr. Grew in his Anatomy of Plants : Nor is it unlikely but that Vegetables are folded up in their Seeds , and that their Vegetation is only the expanding and unfolding of them. But in Animals the thing is of more difficult conception* fmcethe immediate matter of many, if not of molt, Generations is an homogeneous fluid. To which I know it will be faid, that the organized Body is in it, though it be fo fmall as to be invifible : But it is not ve- ry probable, that an invifible Atome of a Creature fhould ex- pand it felf into the vaftnefs of a Whale or Elephant , or that the Original Bodies of thole immenfe Creatures, (hould be undecernable by the acuteft fight, when the feminal Body ( if I may fo call it ) of very fmall Plants are plainly vifible. And if this be fo, that the Seed of Animals actually contains the formed Bodies of the Animals themfelves, thofe little Bo- dies muft either be fuppofed created by God, in the form and confidence in which they are, from the foundation of the World , or they are produe'd after, in an orderly courfe of Nature: If the former be faid, fome will be apt to ask, Whe- ther this will not deftroy all Pbilofopby, being fo immediate a recourfe to Creation, and the infinite Power of God > And the manner of thofe Formations is never the more intelligible for ^ffaC 2 • °f Scepticifm and Certainty. 6$ for beinerefolv'd into the immediate efficiency of incompre- henfible Power and Wifdom. But if they arc produc d in a natural way, we are then as much at a lofs to rind by what leent and what direction thofe Corpufcles are form'd as we are to underftand the way and mannerof it in greater Bo- A\e< Or be they produc'd how they will, by Creation, or Nature, yet ftill the Trouble and Doubts will be as many and ^eath the conception of their growth to their vifible Bulk, wh c w« caU their Generation : For ftill mult be a Director of The Matter by which each part is increaft, that muft repa- id dXe guide, and proportion it/-,, as that no part m y%x e'ed n^emay want : and fo the Queries, and Diffi- ™L, that concern the Generation of Organical Bodies, are unanfwerednotwithilandingthisHypothefis. Our Author's fecond Solution concerns only j the grofs and J^ toffedieits in the formation of Bodies of which hTpretends fome account. But this is nothing at all to our bu- Lf wh ch was to enquire after the Principle of 'j$jX -J a •/?„♦/„>< Srhools » and^i#^0'm tne PmloloPny 'V°SifK S na ot Author , 'both which /.#./**•«. of Sir K. U>g»JS an« u w fjtfM $4 Of Scepticifm and Certainty^ *5ffa2 i ^ al, the Parts muft be fo : for it is not conceivable how a thing can be extended but by parts, which are really difthtt from one another, though not feparate : Nor can a thing be divi- ded, except we fuppofe the Parts preexiftent in the divifible i for "Divisibility is founded upon real diftinftion, and 'tis impof- fible to divide that which is one without any diverfity.(2.)Ex- cept there are parts in Matter before T)ivifwn, there are none at all : For after they are divided they are no parts, but have a compleatnefs and integrality of their own, efpecially if their Subject were an Homogeneous Body. (3. J If there are not aUual Parts in Quantity, ContradiUions may be verified de eodem in all the Circumltances, which the Metapbyficty teach to be impoffible : For the fame Body may be feen, and not feen, black and white, hot and cold, moift and dry, and have all other the mod contrary Qualities. To this Sir K. Vigby anfwer?, Q l That it is not one part of the thing that ' mews it felf, and another that doth not, one that is hot, and c another cold, &c. But it is the fame thing, (hewing it felf ' according to one poflibility of Divitlon, and not another. ] To this I fay firft, Thefe diftinct Poflibilities are founded up- on diftinct Actualities, which are the parts I would have ac- knowledge : and fuch a capacity of receiving things fo diffe- rent cannot be in the fame Subject without the fuppofal of parts actually diftinct and divers. 2. The Subjects of theie contrary Qualities are things afiual, whereas Poflibilities are but Metaphyfical Notions j and thefe Subjects are diftinct, or Contradictions will be reconcil'd : from which the Inference feems neeefTary, that Quantity hath Parts, and Parts Actual j and diftinct Poflibilities will not falve the Bufinefs. And, 3. why muft the common Speech of all Mankind be altered > and what all the World calls Parts be call'd Poflibilities of Vivifion ? Which yet, if our Philofopher will needs name (b, they be acknowledg'd diftinft, and prov'd attuaU or at ieaft founded immediately upon things that are fo s my Queftions will as well proceed this way as in the common one, viz. How the things that anfwer to thefe diftinct Poflibilities are united, and of what compounded > There is another Anfwer which I find in our Author's Pe- ripatetical Inftitutions » the fum of which is, £ • That the 'Con- *5ff&? ?• Of Sccpticifm *W Certainty? 6 $ c Contradictions have only a notionarrepugnanc? in the Sub- < ject as 'tis in our Underftandings > and fince the parts have a 4 diftinct Being in our understanding, from thence 'tis that ■ they are capable to fuftain Contradictions ]. Which anfwer, if I underftandp I have reafon to wonder at, for certainly the Subject fuftains the Contradictories as it is in re > and I never heard of a Notion-, blacky or white, hat or cold, but in a Ml?- taphor : 'Tis the real Subftance is the Subject of thefe Con- trarieties, which were impoffible, if it had not divers Realities anfwering to the Qualities thatfo denominate : and therefore 'tis not the Underftanding that makes the divers Subjects of thefe Accidents, as our Author fuggefts: but their being fuch is the ground that we fo apprehend them. This I think is enough to (hew that there are aclual Parts in Quantity* To which I mull add, ( 2. ) That the Grounds of Sir K- Vigby, and our Author, on which they build their Paradox, are infufficient. The ■Reafons are •> x. Quantity is Vhifibility j *. Vivifibility is Ca- pacity of Divifion » }. What is only capable of divilion, is not acluaVy divided ; 4. Quantity is not actually divided, and therefore hath no parts attual. To which I fay, ( 1. ) That Quantity is divifibility, is prefumed > but ex- tenfion is before it, in Nature, and our Conception » and it is the receivM Notion, though I think Imp enitr ability is the tru- er!:. ( 2. ) Divifion fuppolethZ//«ra, and Union parts united. ( 3. ) What is only capable of Divifion in a mechanical Senfe, may, and ought to be divided in a Metaphyseal : That is, they ought to be divers in their Being, before they can be fe- parated, and diftinct in their Quantity > for Separability muft fuppofe Diverfity. But, C 2. ) It is pleaded againft Attual Paris in Quantity i that if we admit them, we cannot (top till we come down to Indivisibles \ of which to fuppofe Quantity compounded, is laid to be abfurd and impoffible. In anfwer f o which, I grant the Inference, 'and have acknowledg'd the Hypothec's of In- diviliblcs to be fu!l of feeming Inconfiftencics, as is the other alfo : and therefore I reckon both among the things that are unconceivable : of which' there can be no greater Argument, than their having driven fuch great and fagacious wits upon K an £6 Of Scepticifm and Certainty. iSlTfJ|? 2 .' an AiTertion, that is contrary to our Senfes, and the appre- heniion of all the World : 'that there are ho parts in Quantity. And, (2.) 'Tisnogood method of reafoning to deny what is plain and obvious, becaufe we cannot conceive what is ab- ftrufe and difficult: To fay that Quantity hath no actual Parts, contrary to the furfrage and femes of Mankind, becaufe we cannot untie the Difficulties that arile from its being com- pounded of Indivisibles -t a nice and intricate Theory. Sir, I crave ycur pardon for this Spinoff and dry Difcourfe, which I could not well avoid, it being one of the main things ef Sir K. Vtgbys and Mr.jybite's Thilofopby, and pretended by the latter, as fuch a Solution of the Doubts I propounded, as renders them fcarce any Difficulties at all : For the other things lie objects, they are fmaller Matters v and if you have leifure for fuch Trifles, I refer you to the difcuffion of them in my larger Anfwer, annext to my Scepfis Scietttifica : in which al- fo you will find what concerns his justification of Ariflotle and his Fbilofopby. I am, Sir, Your affectionate Friend and Servant, 7- G- O F Modern Improvements o F Ufeful tyoty ledge. y ecrap in. K 2 ©(ftp £ira?y Cffap in. Modern Improvements O F Wefttl BnoibleDge. NOtwithftandingthe (hew of Science that the World of Eooks makes, it muft be confeft by confederate Men, that Knowledge is capable of far greater Heights and Improvements, than it hath yet at- tained ; and there is nothing hath (tinted its Growth, and hindred its Improvements more, than an over-fond, fuperftiti^ ous Opinion of Arijiotle, and the Ancients, by which it is prefumed that their Books are the Ne Ultras of Learning, and that little or nothing can be added to their difcoveries : So that hereby a flop hath been put upon Inquiry, and Men have contented themfelves with (tudying their Writings, and difpu- ting about their Opinions, while they have not taken much notice of the great Book of Nature, or ufed any likely Endea- vours for further acquaintance with it. jT/w, whoever will confider, and (peak impartially, muft confefs : and yet in fpight of the evil Influence of this Humour, there have been fome in all Ages, who have freely fearch'd into the Creatures of God as they are in bvt World, without vainly fpending of their time in playing with thole Images of them that the phanfies of Men have fram'd in theirs* And perhaps no Age hath been more happy in liberty of Enquiry, than this, in which Of the Modi rn Improvements iBft&y $. which it hath p leafed God to excite a very vigorous and active Spirif for the advancement of real and ufeful Learning. This every fenfible Man fhould itrive, as he is able, to promore : and I flialJnow endeavour, as far as my weaknefa will per- mit, to raife the capable and ingenious, from a dull and droulie acquicfcence in the difcovcries of former times, to a noble vigour in the puifuits of Knovvleg : And this I (hall do, by reprefenting the Lncottragements we have to proceed, from the Helps and Advantages we enjoy, beyond thofeof remote Antiquity. In order to this I conildcr, THat there are Two chief ways whereby Knorvledg may be advanced, viz. ( i- ) By injarglng the H IS TORT of things : And ( 2. ) By improving I Ntt RCOV RSE and COMMVNICATIONS. The HiShry of Nature is to be augmented, cither by an invejiigation ot the Springs of Natural Motions, or fuller Ac- counts of the grojfer and more palpable Phenomena. For the fearching out the beginnings and depths of Things, and difco- ve £elefcope, 2Lberaicmetcr> l&arc- mcter, and the >iir^tillip " Some of which were firji Inven- ted, all of them exceedingly Improved by the ROYAL SOCIETY. To begin with the Confederation of the ARTS mention- ed, I obfa ve, That thefe were very little cultivated or ufed in Aridities Times, or in thofi following ones in which his fbilfophy did molt obtain. For j&(t&$ f* tf Mfeftl Knowledge* fOr the FIRST, CHYMIS7R7, it hath indeed a pretence to the great Hermes for its Author ( how truly, I will not difpute ) : From him 'tis laid to have come to' the Mgyptiansi and from than to the Arabians : Among theft' it was infinitely mingUci with vanity and fuperjiitious Devices : But not at all in ufe with Arijiotle ard his Senators. Nor doth it appear, that the Grecians, or the diluting Azcs, were converfant in thefe nfeful and luciferom Froc'ffis^ by which Nature is unwound, and refolvdiuto the Rudiments of its C ompofuion ', and by the violence oi thofe Firr/ it is made confefs thofe ijfw part?, which, upon /<;/} provocation, it would not difcLfe. Now, as we cannot understand the frame of a Watch, without taking it into pieces s To neither can Na- ture be well known, without a refolu iou of it into its begin- nings, which certainly may be belt of all done by Chymical Methods: By thofe Enquiries wonderful difcoverks are made of their Natures •, and Experiments are found out, which are not only full of pleajant furprife and information, but of va- luable ufe, efpeciallyin the Fracliceoi Pbyficfa For It directs Medicines kls loathfome and far more vigorous, and freeth the Spirits, and purer parts, from the clogging and noxious Ap- pendices of grojpr Mitteiy which not only binder and dif able the Operation, but leaive hurtful Drfgr in the Body behind them. I confefs, that among the ^Egyptians and Arabians, the Paracelftans, and fome other ^Moderns, Chymijiry was very pbantafticl^, unintelligible, and delufwe i and the boajis, vanity, and canting of thofe Spagyrifis, brought a fcandal up- on the v4rf, and expofed it to fufpicion and contempt : but its- late Cultivators, and particularly the ROYAL SOCIE- TY, have refin'd it from its / have laid a fide the Chryfopoie- % #icj^, the delufory Vejigns, and z/^f^ Tranfmutations, the K0/7O crucian Vapours, Magical Charms, and Super jiitious Suggefti- ons, and form'd it into an Inftrument, to know the Depths and Efficacies of Nature. And this is no fmall advantage that we have above the oldFbilofophers of the Notional Way. And we have another, II. In. Of the Modern Improvements jBttty 3I ( II. ) In the Study, Vfe, and vaft Improvements of A N /{- 'fO MX, which we rind as needful to be known among «/, as 'tis wonderful 'twas known fo little among the Ancients, whom a fond Superjiition deterr'd from Diffetlions. for the Anatomi- zing the Bodies of Men was counted barbarous and inhumane in elder 'times : And I obferve from a Learned Man of our own, That the Romans held it unlawfal to lool^ on the En- trails, fettullian feverely cenfures an inquifitive Phyfici- an of his time for this pratlice, faying, That be bated Man, that be might k>t him. Yea, one of the Popes (I take 'twas Boniface 8. ) threatens to Excommunicate thofe, that mould do any thing of this (then) abominable nature. And Democri- tus was fain to excufe his Dijfetlion of Beaftsy even to the great Hippocrates. Nor does it appear by any thing extant in the Writings of Galen, that that other Father of Phyfuians ever made any Anatomy of humane Bodies. Thus fine and unacquainted was Antiquity with this excellent Art, which is oneof themoft ttfiful in humane Life, and tends mightily to the evifcerating of Nature, and difclofureof the Springs of its Motion. But now in thcie later Ages, Anatomy hath been a free and general Pratlice j and particularly in this, It hath re- ceived wonderful Improvements from theEndeavours of feveral worthy Inquifitors, fome of them Ingenious Members of the ROTAL S 0 C I E T T, as Sir George Ent, Dr. Glijfm, and Dr. Willis. I inftance in themoft remarkjbleoi their Disco- veries briefly ; And thofe I take notice of are, The Valves of the Veins, difcover'd by Fabricius ab Aquapendettte i The Valve at the entrance of the gut Colon, found, as is generally thought, by Banhinus > The Milkje Veins of the Mefntery, by Aflli- ns ; The Receptacle of the Chyle, by Pecquet ; The Ductus Virfwigianus, by Jo. George Wirfung of Padua ; The Lym~ phatick^ Vfffds, by Dr. Joliffe, Bartholin, and 01 aits Rudbecl^ > The inter nil Ductus Salivaris in the Maxillary Glandule^ by Dr.Wbarton, and Dr. GUJfm^ The external Dutlus Salivaris in the conglomerated Parotis, The Dutlus of the Chee^ The Glandules under the "tongue, Nfe, and Palate, The VeffeU in the iiamele-fs Glandule of the Eye, and the t^ar -Glandule, by Aric/>- £f«Rt* A new Artery, called Arterea Broncbialis, by /•Vf^. Ruyfcb. I add, the Origination of thofe Nerves, which were jSff&S ?• °f Mftfal Knowledge] were of old fuppofed to arife out of the fubftance of the Brain, but are found by late Anatomijls to proceed from the Medulla Oblongata. And though the Succus Nutritius be not yet fully agreed upon by Fbyficians, yet it hath Co much to fay for it felf, that it may not unreasonably be mentioned among the Neve Inventions. Eut of all the Modern ~Difcoveries% Wit and Induflry have made in the Oeconomy of Humane Nature, the noblelt is that of the Circulation of the Blood, which was the Invention of our defervedly- famous Harvey. 'Tis true, the envy, of mali- cious Contemporaries, would have robb'd him or the glory of this Difcovery, and pretend it was known to Hippocrates, Plato, Arijhtle, and others among the Ancients : But who- ever confiders the Expreflions of thofe Authors, which are faid to refpefr the Circulation, will find, that thofe who form the Inference, do it by a faculty that makes all kjndof Compofi- tions and Deductions, and the fame that aflifts the Enthujiafts of our days, to fee fo clearly all our Alterations of State and Religion, to the minutejl Particulars, in the Revelation of St. John. And perhaps it may be as well concluded from the firft Chapter of Gsnefis, as from the Remains of thofe Anci- ents i who, if they had known this great and general Theory, how chance they (pake no more of a thing, which no doubt they had frequent occafions to mention ? How came it to be loft without memory among their Followers, who were fuch fuperftitiom porers upon their Writings ? How chance it was not (hewn to be lodg'd in thofe Authors, before the days of Dr. Harvy, when Envy had impregnated and determined the Imaginations of thofe, who were not willing any thing mould be found anew, of which themfelves were not the Inventors ? But 'tis not only the remoteft Ancients, whom time hath confecrated, and diftance made venerable, whofe Ajhes thofe fond Men would honour with th'u Difcovery : But even much later Authors have had the Glory faftned upon them. For the Invention is by fome afcribed to Paulus Vene- tus j by others, to Proffer Alpinus j and a third fort give it to Andreas C&falpinus. For thefe, though either of them fhould be acknowledged to be the Author, it will make as much for the defignof my Difcourfe, as if Harvy had the credit ■■> and L there- "^ Of the Modern Improvements jSflfag 3.. therefore here I am no otherwife concerned, but to have Ju- jlice for that Excellent Man : And the World hath now done right to his Memory, Death having overcome that Envy which dogs living Virtue to the Grave i and his Name reits quietly in the Arms of Glory, while the Treteufwns of his Rivals are creeping into darkpefs and oblivion* Thus, I have done with the Inflames of Anatomical Ad- vancements, unlefs I fhould hitherto refer the late Noble Experiment of 'transfusion of the Blood from one living Animal into another, which 1 think very fit to be mention'd j and I fuppofc 'tis not improper for this place : Or however, I fhall rather venture the danger of impropriety and mijplacing, than emit the taking notice of (o excellent a Difcovery, which no doubt future Ingenuity and Praflice, will improve to purpofes not yet thought of i and we have very great likelyhood of Advantages from it in prefent profpeU. For it is concluded. That the greateft part of cur Difeafes arife either from the fcarcity, or malignant temper and corrup- tion of our Blood > in which cafes Trans fufion is an obvious Remedy ; and in the way of this Operation, the peccant Blood may be drawn out, without the danger of too much enfeebling Nature, which is the grand inconvenience of meer Phleboto- mies* So that th'a Experiment may be of excellent u(e, when Cuftom and Acquaintance have hardncd Men to permit the Pra- ctice, in Pleurifies, Cancers, Leprofies, Madnefs, V leers, Small- fox, Dotage, and all fuch- like Diiiempers. And I know not why that of inje fling prepared Medicines immediately into the Blood, may not be better and more efficacious, than the ordi- nary courfe of Practice : Since this will prevent all the dan- ger of frustration from the loathings of the Stomach, and the difabling, clogging mixtures and alterations they meet with there, and in the Inteflines, in which no doubt much of the Spirit and Virtue is loft. But in the way of immediate in]e- fiion, they are kept intire, all thofe inconveniences are avoi- ded, and the Operation is like to be more fpeedy and juccesfuU Both thefe noble Experiments are the late Inventions of the ROTAL SO CIEfT, who have attefted the reality of the former, that of Trantfufion of Blood, by numerous Tryals on -£ flfl? 3 • */ Ufeful Knowledge. on feveral forts of brute Animals. Indeed the French made the Experiment firfl upon humane Bodies, of which we have a good account from Monfieur Dennis : But it hath alfo fince been practiced with fair and encouraging fucctfs, by our Phi* lojophical Society. The other of In)eUion, if it may be menti- oned as a different Invention, was alfo the product of the fame Generous Inventors > though indeed more forward Foreig* ners have endeavoured to ufurp the credit of both. 'thU latter likewife hath fucceeded to confiderable good effects, in fome new Tryals that have been made of it in Vantzicl^, as appears in a Letter written from Dr. Fabritias of that City, and prin- ted in the Philofophical Tranfatlions. I proceed now to my f HIRD Inflame of A R TS, (if I may take leave to ufe the word in this la.rge fenfe) which are Advantages for deep fearch into Nature, and have been confi- derably advane'd by the Induftry and culture of late Times, above their ancient Stature. And the Inftance was, CIII.) ThcCMATHEMATlCKS. That thefe are mighty helps to PraUical and Vfeful Knowledge, will be eajily confeft by all, that have not Co much ignorance as to render thern incapable of information in thefe Matters : The Learned Ge- rard Voflius hath proved it by indutlion in Particulars : And yet it muft be acknowledged, that Arifiotle, and the disputing Philofophers of his School, were not much addicted to thofc noble Inquisitions : For Proclus the Commentator upon Euclide, though he gives a very particular Catalogue of the Elder Ma- thematicians, yet hath not mentioned Arijhtle in that number : And though "Diogenes Laertius takes notice of a Book he in- fer ibed Ma8H/xa7T»ov, another, neg/ /ljudv kill in thofe Sciences to draw up the full Hijhry of their Advancements \ I hear a very accu- rate Mathematician is upon it : And yet to rill up my Method, I'l adventure at fome imperfect Suggeftions about ihe Inventi- ons and Improvements of this kind : And I begin, ( I. ) With arftbmeticfc, which is the Handmaid to all the other parts of Mathematicks. 'this indeed Pythagoras is faid to have brought from the Phoenicians to the Grecians : but we hear no great matter of it till the days of Euclide i not the Euclide that was the Contemporary of Plato, and Hearer of Socrates i but the famed Mathematician of that Name, who was after Ariflotle, and at go years diftance from the former, 'this is the firfl Perfon among the Ancients, that is recorded by the exa& Vojjius to have done any thing accurately in that Science. Atter him it was advanced by Viophantus, methodi- zed by Pfelltts? illuflrated among the Latins by L. Apuleius > and in later times much promoted by Cardan, Gemma Frifius, "Ramus, Clavius, and divers more modern Art i its •, among whom I more efpecially take notice of that Ingenious Scotch- man the Lord Napier, "Who invented the logarithms, which is a way of compu- ting by Artificial Numbers, and avoiding the tadium of Mul- tiplication and Vivifion. For by this Method all thofe Operati- ve are performed by Addition and Subjiratlion, which in Natural Numbers were to be done thofe longer ways. This In- vention is of great ufe in Agronomical Calculations, and it may be applied alfo to other Accompts. Befides this, the fame Learned Lord found an eafie, certain, and compendious way of Accounting by Sticks, called Rabdology } as alfo Compute? tion by Napier's Bones : Both thefe have been brought to grea- ter perfection by others, fince their firfi Difcovery ; particu- larly by Vrfinus and Kepler. To them I add the Decimal Arithmettck,, which avoids the adieus way of computing by Vulgar Frahions in ordinary Ac- comptSj Hffity3* °f Mfiftl Knowledge* corapts, and Sexagenaries in Autonomy \ exceedingly and late- ly improved hy our famous Oughtred, and Dr. Wallis a Mem- ber of the R OTA L S0C1 EtT. If I mould here fuh- join th^ Helps this Art hath had from the Works and Endea- vours of Anotoliut, Bar foam, Maximus Planttdes, Nsmorarius, Florentinus Bredonus, Pifanus, Orontius \ and in thu Age, fromthofeof AdrianusRomanus-, Henifchius, Cataldus, Ma~ lapartius, Keplerus, Briggius, Crugerus, and a vaft number reckou'd up by Voflius, I mould be tedious on this Head > and therefore 1 pafs lightly over it, and proceed, (II. ) To3!geb?a, oiuniverfal ufe in all the Mathemati- cal Sciences, in Common Accompts, in Ajironomy, in taking Dijlances and Altitudes, in measuring plain and folid Bodies, and other */?/«/ Operations. The rirlt noted Author in this Method was Viopbantus, who Jived long llnce the times of Arijiotle. He, and thofe other Ancients that ufed it, perfor- med their Algebraical Operations by Signs and Cbaraclers futed to thefeveral Numbers, and Powers of Numbers, which they had occafion to ufe in folving Problems : But the later Mathe- maticians have found a far more neat and eafie way, zi&. by the Letters of the Alphabet, by which we can folve divers Pn?- £/««/ that were too hard for the Ancients, as far as can be dis- covered by any of their remaining Works. For there were many affefted JEquations ( as they call them ) that did not equally afcend in the Scale of Powers, that could not be foh*d by the elder Methods » whereas the acute Vieta, a Mathema- tician of this laft Age^ affirms, he could re folve any Problem by his own Improvements. Befides him, our excellent Ougk- tred another, lately mentioned, did much in this way. But Des-Cartes hath out-done both former and later Times, and carried Algebra to that height, that fome confidering Men think Humane Wit cannot advance it further. I will not fay fo much > but no doubt he hath~^>eiformed in it things defer- ving much acknowledgment, of which we fhall hear more in another place. But I proceed, ( III. ) To the Confideration of dfoommp, which is io fundamentally ufeful a Science, that without it we cannot well under- 10 Of the Modern Improvements JEiT&£ 3. underftand the Artifice of the Omnijcient Architect in the ccm- pofure of the great World, aud our [elves. OEO's r E &.- METPE,'l, was the excellent faying of Plato *, and the Vniverfe mutt be lyiown by the Art whereby it was made. So that what Galileo notes of Arijlotle, i>a great fign of his de- feels, viz. That he reprehended his Venerable Matter for his Geometrical Sublimities, accufing him that he receded from the folid Methods of Philofophizing, through his too much indul- ging that Study •, Which is fo far from being likely, that Geo- metry is little leis than neceffary to folid and real Philofophy. An d therefore Plato admitted none to his School, but thole that were acquainted with that Science : Which practice the mentioned excellent Modem, notes to be directly oppofite to the Peripatetic^ Genius •■> and fome he knew great Men of that way, dehorted their Difciples from it '■> which he introduceth one applauding as a wife Counfel, lince Geometry would detect and fhame the futilities of that Notional way. But not to take too large a compafs, this is certain, That Geometry is a moft ufeful and proper Help in the Affairs of Philofophy and Life. 'Tis almoft as clear from thofe former intimations, that Ariflotle was not much enclined that way '•> and we know that his late Se&ators, have very feldome applied themfelves to Geometrical Vifquifthns* The Refult of which is, We muft expect the Advantages of this Science, from the declining of bis and their Empire \ and I need not fay expett it, they are both in prefent view. And if after this any do require accounts of the Improvements Geo- metry hath received , Mnce the foundation of that Tyranny by the Man of SfAGTRA, I fhall offer the beft I have h and though I am confeious that they will be fcant and defeftive, yet I hope fufficient for my prefent purpofe. I note then from the celebrated Voffius, That Nuclide was the firft that brought Geometry into a Method-, and more accu- rately dentonjbjted thofe Principles, which before were fcat- tered among the Greeks and JEgyptians-> and not fo cogently or carefully proved. And Proclus reckons this famous Man as the Compiler and Vemonfirator^ not as the Inventor of the Ele- ments '■> and two of thefe Books (viz- 14, & 15. ) are afcri- bed to Apollonius Perg£ttsi who was his neareji Sttcceffor in Fame 1&ffo$ j> °f Mfefal Knowledge'. i j Tame for Mathematical Abilities, 'this Geometrician improved the Science by four Books of Conic^s, publiftVd of old ; and three more have been lately Cin the year \66\. ) tranflated out of an Arabic\ Manufcript in the Duke of tufcanfs Libra- ry^ and are now abroad. This Manufcript Jacob Golius pro- cured out of the Eajh Befides which, this Magma Geometra, as he was called, illufirated Euclide by his Learned Commenta- ry upon him. But Archimedes of Syracufe, was a Perfon of the greateft renown for Geometrical and Mechanical Perfor- mances j concerning which, Poly bins, Valerius, Plutarch, Lhy, and others, have recorded prodigious things : This great Wit carried Geometry from general and idle Speculation, to the ufe and benefit of Mankind > whereas before him it was an ancient and perverfe Opinion, That this Knowledge ought not to be brought down to vulgar Service, but kept up in ab- firatlive Contemplations : upon which fcore Archytas and Eu- doxus, thofe great Geometricians before Euclide, were feared from the Mechanical and Otganical Methods, to the great hin- derance of beneficial Improvements in //;<*/ s?^v. But the excel- lent Syracufian underftood, that this Science is not debafed, but promoted and advanced by fuch Accommodations '■> and eyine'd the ufefulnefs and excellency of Geometry, in his admirable Fe Cuba duplicando, acknowledging that he took molt of his own Accounts about that Matter, from that exquifite Man. Next him, I mention Tbeodofius of Tripoli, who very much impro- ved Geometry by his three Books Ve Figura Spharica, which afforded great afliftance to Ptolomy, Pappus, Proclus, and The- on, in their Mathematical Endeavours. Menelaus alfo, who lived in Trajan's time, contributed very much to the per- fecting the Dodtrine of Spbtricks, as Vitellio well knew, who was famous for thofe things which he borrowed from that Author. The Performances alfo of Ctefibius, who lived in the time of Ptolomeus Phyfcon, are much celebrated by Pliny. He invented many things in Hydraulic^*-, and according to Atheneus, he was the firft Contriver of Mufical Organs. Theie were Mechanical : but Geminus Khodius the Mafter of Proclus Lycius, applyed Logic\ to Geometry, out of particular Ele- ments abftracvting Vniverfals. He demonftrated, That there are only Three fimilar Species of all Lines, viz. Right, Circu- lar, and Cylindrical : And Perfeus following his fteps, en- rich'd Geometry with the Invention of three kinds of Crooked Lines, the Parabole, Hyperbole, and Elipjis > for which he ex- prefs'd his extatick joy, as Thales, Pythagoras, and Archime- des did upon like occafions, in a Sacrifice to the Gods. But to be briefer, Pappus improved the Sphcericks > Theon more me- thodically digefted the Elements of Euclide » Serenus Antinfett- fis difcover'd, that the Setlion of a right Cylindre, is the fame with the Elipfis of a right Cone > Copernicus improved the Do- Urine of Triangles ; Ramus corretted and fupplied Euclidef where his Principles were defe&ive i Maurolicus writ firjl of Secant Lines > Clavius much illuftrated and promoted the Do- ctrine of Tangents, Secants, Triangles, Right Lines, and Spbwickj, befides what he did in his Comment upon Euclide. I might mention with Thefe, the worthy Performances of Cufanus , Pitifcus } S/ieUius , Ambrofws Rhodius , Kepler, Francifcus ;©fl&g 3 • °f Mftfel Knowledge". % j Francifcus a Schoten, and others, who contributed very emi- nently to the Perfections and Advancements of Geometry, and were late Men. But none have done in it like the Excellent Perfons whom I referve for my laft mention i The chief are, VietaJ)es-Cartesy and Dr. MBit. To my account of whofe Performances, I muft premite, That no great things can be done in Geometry, without the Analytical Method i And though fome Learned Men conceive the Ancients were acquainted with this way of revolving Pro- blems* yet their skill ink went no higher than the ghiadratic}^ Order of Equations-, which They demonftrated by Circles and Right Lines, which They call'd Loca Plana : but they were able to do nothing in the Cubical Equations-, or any of the Superiour Orders » though they endeavour'd to cover their de- fers in this Art-, by recourfe ad Locos Solidos, ( viz. Conick^ Sefiions ) and Lineares, as they called them, fuch as the He- lix, Conchoeides, and thofe of like nature. But thofe tortous and curved Lines being defcribed Mechanically by Compound Motions, the Problems refolvd by them, are performed Orga- nically by the HandzwA Eye, not Geometrically. This was the State of the Analytic}^ Art, as long as Lear- ning flour ifh'd in Greece > when 'that was fubdued by the Bar- barians-, their Learning with their Country paffed to the Ara- bians; and alfo to the Perftans, as we have it from Hottinger undBuflialdus: Butthefe Succejfors of the Greekj did not ad- vance their Learning beyond the imperfed Stature in which it was delivered to them. In that condition it remained till Cardan and Tartaglia, who made fome fmall addition towards the perfection of it > For they gave fome Rules for folving Cu- bical JEquations, which were certain in fome cafes, but not in all.Their Invention fome other Mathematical Men endeavoured to advance, laying down Rules for folving fome CubicJ^ and Biquadratic^ JEquations > but could never find an universal way, that might reach all fuch : Yea indeed they utterly de- spaired, and held it impojjible. At length appears Vieta, who by inventing the Method of Extracting Roots in the moil nume- rous JEquations, and by converting the Signs ufed by the An- cients into Letters, brought Algebra to a very great perfection* M as 14 Of the Modern Improvements ^Sflftg 3. as I have noted above ; and by enriching the Analytical Arty by the Accefjims of his Exigstice Numerofa, and Logijlice Spe- ciofa, he hath contributed infinite helps to Geometry. After him, diver* other Learned Men polifht and adorned his DiC- courfes » among whom I mention chiefly our Country-men Harriot and Ougktred, who altred Vieta's Notes to advantage, and invented Canons to diredt our Operations in the Extracting of Roots-, both in pure and adfi&ed JEquatiws* But after thefe had thus improved the Analytic!^ Art, and well atfifted Geometry by it, Renatus Des-Cartes appears, who in a few Pages, opens a way to mighty Performances : He fhews us how all the Problems of Geometry may be brought to fuch terms, that we fhall need nothing to the Confiruclion and Demonftration of them, but the knowledge of the length of certain right Lines » and that, as all the Operations of Arith- metic]^ are performed by Addition, Subtraction, Multiplicati- on, Division, and Extraction of Roots (which is a fpecies of Divijion). So m Geometry, for the preparation of Lines that they may be known, nothing needs more to be done, than that others be added to them, or fubtracled from them > or if the Line be fingle, (which that it may be the better referred to Numbers, maybe called Unity), and befide that, two other Lines, that a Fourth be found which fhall have the fame pro* portion to one of thefe Lines^ that the other hath to Vnity9 which is the fame with Multiplication ; or elfe, that by them a Fourth be found, which may have the fame proportion to one of them, which Vnity hath to the other, which is the fame with Vivifion ; or laftly, That there be found between Vnity, and fome other Right Line, two or more mean Proportionals, which is the fame thing with the Extraction of Quadrat ic/^ and Cubicle Roots. And that he may juftifie the introducing of 'terms Arithmetical into Geometry ) heobferves, That the avoi- ding thereof was an occaiion of much perplexity and obfeurity in the Geometry of the Ancients ', of which he could give no other conjecture, but becaufe they did not furficiently under- stand the .'ffiniiy and cognation of thofe Sciences. But if I mould intend an exatl Hifiory of all his Performances, I muft tranfiribe Him \ for he hath faid fo much in little, that 'tis Impoffible to abridge thofe his clofe Compofures, I fhall there- fore iSttty |V of Ufeful Knowledge: ! j fore only hint iome principal things referring fo his Writings for the reft. And I take notice firfi, That he hath propofed an Vniver- fal Method tor the Solution of ?ll ProbL-ns j not only thole Pro- pounded in Right Lines, Plains, and Solids : but alfoall that are made in Angles,* thing of moft general Service in all parts of M.ath$matic\s. By It he refolves the famous Proportion in Pappus, which was too hard for Euclide, Apohnius, and all the Ancients. He difcourfes the nature of crooked Lines, and (hews which are fit to be ufed in Geometrical Demonstrations > Gives Rules for the place where to apply our felves in the Ve- monfiration of any Problem > and tells us, That a Problem after it is brought to an /Equation, and reduced to its /?j/r terms, and the unknown Quantity is Quadratic^, or of two Dimenfi- fions, that then it may be demonftrated by a Right Line and Circles : but if the /Equation, after ic is reduced to its leajl Terms, leave the unknown Quantity, Cubick^ox Biquadratic^, it muft be demonftrated by fome one of the Comely Sections. Whereas again, if after the /Equation reduced, the unknown Quantity remain of rive or fix Vimenfions, or more, in infini- tum, then the Demonstration muft be performed by Lines more and more compound, according to the degree of Compofi- tion in the unknown Quantity of the /Equation. But becau(e the way by Lines is perplext aud tedious, he gives Rules to re- duce /Equations of many Uimenfions, to fewer. He fhews how to fill \.\pDeff>3s;: when any Terms are wanting in the /Equations how to con veil the falfe Ropts into true, to avoid Fratiions, and to leffen /Equations* He hath demonjhated, by a Circle of tb«; new Star of 1572, and iix others in hi:; timev lie alferted Ccmets into their place among Heavenly Bodies, mattering alt the Soltd Orbs to pieces •> And he hath done it with fuch d'ar conaclion, that even the Jefuits, whofe thraldom to th& Umrchoi P.me, de- ters them from doling with the Motion of Eirib, tonfefs a ne- ceflity of repairing to fome other Hypotbefts than that of Pto- lomy, and Ariftotle* I might add to this, That this generous Nobleman invented and framed fuch excellent Ajhcnomical htfiruments, as were for ufe and convenience far beyond any cf former Times : Himfelf hath a Treatife concerning them. He hath alfomadeexquitite2tf£/e\r of the difference that Rcfra- tiions make in the appearance of the Starst and done more great things for Agronomical Improvement, than many Ages that were before him> for which reafon I could not pardon my (elf in a curt mention of fo glorious an Advancer of this Science. - The next Age after him, which is ours-, hath made excel- lent «*/ and in 1636, and i<543« with 8. Anno 1645. Wltn 5> *6^6* with 7. on other days with 6. va- rying their diftances one to another, and not to be feen about fJMars or Saturn, nor without extending the Telefcope more - than was fitting for Fix'd Stars, Thefe Satellites are obfer- ved to fuflfer a defection of their Light, when Jupiter inter- pofeth between ffowa and the Sun i whence it is inferr'd, That they have their Light from It, and that Jupiter hath time of ; his oven to impart to them. To be brief, Longomontanus de- fcribed the World according to all the Hypothefes of Ptoiomy, Copernicus, and ficbo Brahe : Janfonius Blaeu made far more perfect and exact Cxlefiial Globes than any were extant before? Gaffendus writ judicioufly of the Stars about Jupiter, and of Mercury . id Of the Modern Improvements fBfttity il Mercury in the Sun, and gave the World mod excellent Aftro- mmieal Infiitutions : Jfmael Bulii.ilduj inrich'd the Science with a new Method, to find and ealily compute the Paralaxes of Solar Ellipfes : Hevelius drew a Graphical Vefcription of the Moon in all its Phafes, as it appear'd in the Teletype, ac- curately delineating its Spots and mewing the inequality and mountanous protuberances of its Surface, which lends Light to a great Theory. Both theft lait named are Fellows of the ROYAL S OCIETK. Of the Selenography of Heveli- ust Kicciolus made an Improvement-, both as to the Number, Figure, Magnitude, Site, Colour of the Macula, and the Eminencies, Profundities, and Afperities of the Lunar Super- ficies. Martinus Hortenfius found Mercury to have variety of Phafes , like the Moon i as, now Horned, then Gibbons, and at other times Round. But I conclude this Account with the moft Worthy and Learned Prelate Dr. Seth Ward, now Lord Bilhop of Sarum, who among his other excellent Performan- ces in Agronomy, hath demonfhatively proved the Elliptical HypothefjSf which is the moil plain and fimple, and performed by fewer Operations than either of the other. This indeed was fir ft difcours'd of by Kepler, advanced by Bullialdus, but demonfirated by this accomplish 'd and venerable Bimop, an Honourable Member of the R 0 YA L SO C1E TT. I come next ( 5. ) To confider the gDpticftef, whofe Im~ provement s are of great importance in the Matters of general Philosophy and humane Life j fince the informations of Senfe are the ground of bothy and this Science rectifies and helps the nobleft of them. Concerning it, there was once a Book of Ariflotle's extant, according to haertius : but it hath fubmit- to Time. Since him, this Science hath been cultivated by Euclide, and the celebrated Archimedes, who is faid to have done ftrange things by it, upon the Ships of Marcellus' As Proclus who improved the Archimedian Artifices, deftroyed a Fleet by his Specula Vjioria, that befieged Confiantinople. Ptolomy of Alexandria made coniiderablc Improvements of Op' tickj » and Alhazenus the Arabian, is famous for what he did in It. From tbefe, Vitellio drew his, and advanced the Sci- ence by his own Wit, and their Helps. Stevinus corrected Euclid?, jBfTftp 3 • tf Mfefat KftdYvledge] 2 1 Euclide, Alhazen, and Vitellio, in fome fundamental Propo-^ fitions that were miftakes i and in their room fubftituted con- flderable Inventions of his own. Roger Bacon our fam'd Coun- try-man (whom Picas Mirandula calls the Phoenix of his Age, and Vojjius, one Learned to a Miracle) writ acutely of Opticas. He was accufed of Magicl^ to Pope Clement iv. and thereup- on imprifoned : But the Accufation was founded on nothing but his skill in Mathematical and the ignorance of his Accu- sers, After thefe, the Vioptrickj were improved by Kepler, Gaffendus, Merfennus, and the noble and incomparable Ves- Cartes, who hath faid the moft clear, ufeful, and improvable things about it, that ever were extant on the Subjed. But nothing hath fo much advane'd the Science, as the invention of the 'telefcope by Metius '•> and that other of the Microfcope, concerning which I have to fay in the following Inftances. I pafs therefore to the lajl I (hall mention in the Mathematical which is, C VI. ) (tograpfeP* In this the Ancients were exceedingly defe&ive. And Ariftotle \nevp the World, by the fame Figure by which his Scholar conquered it. 'Tis noted by the ingenious Va- reniusy that the moft general and necejjary things in this Science were then unknown > as, The Habit ablenejs of the horrid Zone i The flux and reflux of the Sea i The diverftty of Winds > The Po/^r Property of the Magnet » The fr»£" Dimen* , /kw of the Earf&. They wanted Vefcriptions of remote Co*«- frif/, concerning which boththe Greeks and Romans had very fabulous Relations, They knew not that the E<*r/& was en* compared by the S><*, and that it might be Sailed round. They were totally ignorant of America, and both the North and South parts of this Hemifthere; yea, and underftood very lit- tle of the remoter places of their own Afia : Japan, the Ja- va's, the Philippicks, and Borneo, were either not at all known, or exceeding imperfedly of 0/^; But all *&f/£ are familiar to the /,z«fr 7zme.r ; ^Mexico and /Vr», and the vafi Regions of thofe mighty Empire r, with the many 7/fr/ of the Gra** Sea are difclofed : The Frozen North, the "torrid Line, and formerly unknown South, are vifited, and by their numerous Inhabitants found not to be fo inhofpitable and unkind to Men, as ^#<£- N ^«/ry 2 1 Of the Modern Improvements jCflfop 3*. disbelieved. The Earth hath been rounded by Magellan, J)rake-> and Candiftj : The great Motion of the Sea is vulgar, and its Varieties inquiring into every day : The diversities of Winds jiatcd, and better understood : The 'treafure of bidden Vertues in the Loadjhne found and ufed. The Spicy Iflands of the Eajt, as alfo thofe of the mwofe 5"^^ and North, fre- quented, and the knowledge of that Teople and thofe Countries tranfmitted to us, with their Riches > The moft ditfant Parts being travelPd and defcrib'd. Our Navigation is far greater, oar Commerce is more general, our Charts more exatl, cur G/flfoj more accurate, our "travels more remote, our Reports more intelligent and /mcerf > and confequently our Geography far more perfett, than it was in the e/^fr 7Wx of Polybius and Pojjidonius, yea than in thofe of Ptolomy, Strabo, and Pomponius Mela, who lived among the Ctfars. And if it was fo y&w* in the flourishing Times of the Roman Empire, how was it &?/ore in the days of Arijiotle, and the Grecians ? We have an Inftance of it in the Great Macedonian, who thought the Bounds of his Conquefls to be the end of the World; when there were Nations enough beyond him to have eaten up the Conqueror with his proud and triumphant Armies. So that here alfo Modern Improvements have been great ; and He will think fo, that (hall compare the Geographical Performances of Gemma Frifius, Mercator, Ortelius, Stevinus, Bertius, and GuiU Blaeu, with the befi: Remains of the moft celebrated Geo- graphers of the more ancient Aggs. Thus I have touched upon fome of the Improvements of the AR'tS that fearch into the recejfes of Nat ure, with which latter Ages have aflilted Philofophical Inquiries. And in thefe I feel have ftruck farther than I was aware into the account of thofe things alio, which lead us to the grojfer Ph£nomena > and my Remarques about Geography are all of that nature. However I fhall not alter my Method ; but after I have dif- cours'dthe 3fnffrumentfl I mentioned for Ufeful Knowledge, J mall confider fomewhat of NA tV R A L HIS TOR T, which reports the Appearances, and is fundamentally necejfary to all the Defigns of Science. As for the iNStRVMENTS then, iSMt 3 • of WVtl Knmtedge. $ J then, that are next, before I come to the Notes I intend con- cerning them, I obferve, That The Philofophy that tnuft fignifie either for Light ot Vfe, muft not be the tvor\ of the Mind turned in upon it felf and only converfing with its own Id&as \ but It muft be rai- fed from the Obfervations and Applications of Senfe, and take its Accounts from Things as they are in the fenjible World. The Illuftrious Lord Bacon hath noted this as the chief caufe of the unprofitablenefs of the former Methods of Knowledge, viz* That they were but the Exercifes of the Mind, making Conditions-) and fpinning out Notions from its own native Store i from which way of proceeding nothing but Vifputt and Air could be expected. 'Twas the fault that Great Man found in the Ancients, That they flew prefently to general Proportions, without flaying for a due information from Parti- culars, and fo gradually advancing to Axioms : Whereas the Knowledge, from which any thing is to be hoped, muft be laid in Senfe, and raifed not only from fome few of its ordinary Informations ; but Injiances mult be aggregated, compared, critically infpetled, and examined » fingly, and in confort : In order to which Performances our Senfes muft be aided ; for of themfelves they are too narrow for the vajinefs of things, and too Jhort for deep Refearcbes : They make us very defetlive and unaccurate Reports, and many times, very deceitful and fallacious ones : I fay therefore, they muft be aflifted with /«- jiruments, that may ftrengthen and reftifie their Operations. And in thefe we have mighty advantages over Arijlotle and the Ancients i fo that much greater things may well be expected from our Philofophy, than could ever have been performed by theirs', though we (hould grant them all the fuperiority of Wit and Undemanding their fondeft Admirers would afcribe to thole Sages : For a wea\ hand can move more weight by the help of Springs, Wheels, Leavers, and other Mechanic}^ Pow- ers, than the Jirongejl could do without them : And that we really have thefe Advantages, muft. be (hewn by Infiance: I men- tioned Five that are considerable to that purpofe, which I took notice of among many others » and they were the 2Lelercoue> ^icrcCeope, a^crmometer, Barometer ; and ^tr^umy. N 2 (I.) The 24 Gf the Modern Imp wemnts 0[ty 3J ( I. ) The 3EcfefccpC is the rnoft excellent Invention that ever was, for affifting the Eye in remote Difcovcries. The di~ fiance of the Heavens is fo va\\, that our unaided Senfes can give us but extreamly imperfect Informations of that Upper World > And the Speculations that Antiquity hath raifed upon them, have for the moil part been very mean, and very falfe ; But thefe excellent Glajfts bring the Stars nearer to us, and acquaint us better with the immenfe 'territories of Light : They give us more Phenomena, and truer Accounts •> difperfe the Jbadows and vain Images of the twilight of naked Senfh, and make us a clearer and larger profpett : By thefe Advanta- ges they inlatge our thoughts, and mew us a more magnificent Jieprefentation of the Vniverfe : So that by them the Heavens arc made more amply to declare the G/ory of Gfld, and we are help'd to nobler, and better-grounded theories : I have menti- oned in my Account of the Advance of Agronomy fome of themoft remarkable Vifcoveries that have been made by thefe tubes, which exceedingly tranfeend all the Imaginations of elder Times ; and by the further improvement of them, other things may be difclofed as much beyond all ours* And the prefent Philofophers are fo far from defiring that Pofterity mould fit down contented with their Vifcoveries and Hypotbefes, that they are continually follicitous for the gaining more helps to themfelves, and thefe that (hall follow, for a further progrefs into the knowledge of the Phenomena, and more certain judg- ments upon them. So that thefe Glaffes are exceedingly bet- tered fince their Invention by Metius, and application to the Heavens by GaliUo j and feveral ingenious Members of the ROYAL S OC IEtT are now bufie about improving them to a greater height : "What fuccefs and informations we may expect from the Advancements of this Inftrument, it would perhaps appear Romantic)^ and ridiculous to fay ; As, no doubt, to have talk'd of the Spots in the Sun, and vafi in- equalities in the Surface of the Moon, and thoie other telefco- pical Certainties, before the Invention of that Glafs, would have been thought phantajiich^ and abfurd : I dare not there- fore mention our greatefl hopes : but this I adventure, That 'tis not unlikely but Pojlerity may by thofe tubes, when they are. $&&( $V of Ufefu! Knowledge*. gjj are brought to higher degrees of perfection, find a fure way to determine thofe mighty QuejUons, Whither the 'Earth move ? or, the Planets are inhabited? And who knoweth which way the Conclusions may fall ? And 'tis probable enough, that ano- ther thing will at lift be fcund out,in which this lower World is more immediately concerned, by Telefcopical Obfervations, which is, the molt detired Invention *of Longitudes ; upon which muft needs eufue yet greater Improvements of Naviga- tion, and perhaps the Difcovery of the North- Weft Paffagc, and the yet unknown South : Whatever may be thought of thefe Expeditions by vulgar and narrerv Minds, whofe Theo- ries and Hopes are connVd by their Senfes, thofe that confider, that one Experiment difcovered to us the vafl: America, will not defpair, Eyt 'tis time to pafs from thii, to a fecond Modem Aid-) whereby our Sight is afllfted, which is, ( II. ) The ^fcrofcope : The Secrets of Nature are not in the greater Majfes, but in thofe little T'hreds and S/>ri»g j,which are too fubtile for the grofnefs of our unhelp'd Senfes » and by thU Inftmment our eyes are affifted to look into the minutes and fubtilties of things, to difcern the otherwife invisible Schema- tifms and Structures of Bodies, and have an advantage for the finding out of Original Motions > To perceive the exaUnefs and curiofity of Nature in all its Composures i And from thence take fenfible Evidence of the Art and Wifdom that is in its Contrivance > To difcloie the variety of living Creatures that are fhut up from our hare Senfes, and open a kind of other Wrorld unto us, which its littlenefs kept unknown : This /«» /rr«m«rt hath been exceedingly improved of late, even to the magnifying of Objects many thoufand times ; and divers ufeful Theories have been found and explicated by the notices it hath afforded » as appears by the Microfcopical Writings of Dt.Power and Mr. Hookf, Members of the R 0 1A L SOClEfT. But ( III. ) The Htftmometer was another Inftrument I mentioned, which difcovers all the fmall unperceivable varia- tions in the heat otcolinefs of the Air, and exhibits many rare and luciferous Phenomena, which may help to better Informa-r tions about thofe Qualities, than yet we have any. And as 5 6 Of the Modem Improvements ftRty £ to this, I obferve with the great Verulam, and the other Bacon the Illuftrious Mr. Boylet That Heat and Cold are the right and / for their Reports in this kind are various and uncertain, according to the temper and difpofition of our Bo- dies, and feveral unobserved accidental Mutations that happen iu them. This Injfaument therefore hath been invented to fup- ply their Vefefts ; and it gives far more confiant and accurate, though perhaps not always infallible Relations : but the jufteft are afforded by the Seahd 'thermometer. And beGdes the Vfes of this Jnjirument I fuggefted, it will help very much in fra- ming the Hiflory of Weather, which may be applied to many excellent Purpofes of Philofophy^ and Services of Life. But ( IV. ) The 'Barometer is another late Infirument very helpful to Vfeful Knowledge : That there is gravity even in the Air it felf, and that that Element is only comparatively light, is now made evident and palpable by Experience, though Arijio- tle and his Schools held a different "theory : And by the help of QuicJ^filver in a tube, the way is found to meafure all the de- grees of Compreflion in the Atmofphere, and to eftimate exactly any acceflim of weight, which the Air receives from Winds, Clouds, and Vapours : To have faid in Elder Times, That Mankind Ihould light upon an Invention whereby thofe Bo- dies might be weighed, would certainly have appeared very wild and extravagant; and it will be fo accounted for fome time yet, till Men have been longer, and are better acquainted with th'n Injhument : For we have no reafon to believe it (hould have \ fBft&t 3 • rf Ufeful Knowledge. % j have better luck^ than the Doftrine of the Circulation, the Theory of Antipodes, and all grf** Difcoveries in their /zr/2 Proptjals : 'Tis impoflible to perfwade fome of the Indians that live near the heats of the Li»^, that there is any fuch thing as Ice in the World ; but if you talk to them of Water made hard and confident by Cold, they'l laugh at you as a « is, becaufe fuch a Mercurial Cylinder is juft equi- ponderant to owe of the incumbent Atmosphere that leans upon the §htickjftlver in the Veffel, and fo hinders a further defcent. It is concluded therefore, That fuch a Cylinder of the Air as prejfes upon the Mercury in the Veffel, is of f^/ weight to about 29 Dig/*/ of that ponderous Body in the Tube. Thus it is when the Air is in its ordinary temper : But Vapours, Winds, and Clouds, alter the Standard, fo that the ^uicj^filver fbme- times/rftf/, fometimes rzpj in the Glafs, proportionably to the greater or lefs accejjion of gravity and comprejjion the Air hath received from any of thofe alterations ; and the Degree of Increafe beyond the Standard is the meafure of the addition nal gravity. This Experiment was the Invention of Torricel- lius, and ufed to little more purpofe at firft, but to prove a Vacuum'm Nature > and the deferted part of the G/<*/}-Tube was by many thought an abfolute void, which I believe is 'a miftake : But it hath been fince improved to this defign of weighing the degrees of comprejjion in the Airj a thing that may fignifie much, in giving us to underftand its temper in feverai' 1% Of the Modem Improvements jlEflfagS* feveral Places, on Hills and in Caves, in clivers Regions and Climates, which may tend to the difclofing many excellent Theories and Helps in Humane Life. And the Air is fo Crff/w- /itfj^ a Body, and hath fo great an influence upon all others, and upon wrr/, that the advantage of fuch an Infirument, for the better acquainting us with its nature, muft needs be very conii- derable, and a good Aid to general Philofophy. And who yet knows how far, and to what Difcoveries this Invention may be improved ? The World a long time only nufr/y fiar*d upon the Wonders of the Loadjlone, before its «/£ was found for the advantage of Navigation i and 'tis not impoflible, but that /a* me "times may derive fo much benefit one way or other from th'u Invention, as may equal its efteem to that of the C«»- />*/}. The R 0 TA L SO CIEtT, by their Care and E«- deavours in the ufing this Infirument, give us hopes, that they will let none of its uftful Applications to cfcape us : And I know not whether we may not mention it as the rirft great be- nefit we have frdm it, that it was an occafion of the Invention of Mr. Boyle's famous Pneumatic)^ Engine : And this is the other Infirument I noted, and calPd ( V. ) The 8ir«i©umVJi concerning the ufefulnefs of which, that excellent Perfon himfelf hath given the beft Accounts, in his Difcourfe of Phyfico- Mechanical Experiments made in that Engine, by which he hath diicovered and proved a rare and luctferout Theory, viz. the Elafiick^ Power or Spring of the Air, and by th'u, hath put to flight that odd Phancy of the Fuga Vacui > and (hewn, that the firange Ejfecls which ufe to be afcribed to that general and obfcure caufe, do a rife from the native felf-expanfienoi the Air. The extent of which Ela~ fiical Expanfion, he hath found divers ways to meafure by his Engine, which alfo difcovers the Influence the Air hath on Flame, Smoke-, and Fire » That it hath none in Operations Magnetical ; That it is probably much interfperfed in the Pores - of JVater, and comprefi by the incumbent Atmofpbere, even in thofe clofe retre ats » What Operation the exfuhionoi the Air hath on other Liquors, asOi/, Wine, Spirit of Vinegar, Mil]^, Eggs, Spirit of Vrine, Solution of Tartar, and Spirit of Wine > The gravity and expansion of the Air under Water \ The JBH&8 3* of Ufeful Knowledge] 2p The intereft the Air hath irt the vibrations of Pendulums, and what it hath to do in the propagation of Sounds , That Fumes and Vapours afcend by reafon of the gravity of the Ambient, and not from their 0»»* positive levity; The nature of SuCtion, the cj»p of Filtration, and the riling of Water in Siphons i The nature of Refpiration, and the Lungs, illultratcd by tryals made on fcveral kinds of Animals, and the intereft the Air hath in the Operations of Corofwe Liquors : Tbtfe, and many more fuch-like beneficial Obfervations and Difcoveries,hath that great Man made by the help of his Pneumatic}^ Engine > and there is no doubt but more, and perhaps greater things will be difclofed by it, when future ingenuity and diligence hath im- proved and perfe&ed this Invention. ( For what great thing was abfolute and perfefi in its firji rife and beginning > ) And 'tis like this Inftmment hereafter will be ufed and applyed to things yet unthought of, for the advancement of Knowledge^ and the conveniences of Life* THus I have performed the firft part of my promife, by (hewing what Advantages the latter Ages, and particu- larly the ROTAL SOC IEfT have, for deep fearcb into things both by arts and 3[nftrumetUjS newly invented or improved, above thofc enjoy'd by Arijiotle, and the Ancients. I am next, ( II. ) To recount what Aids it hath received from our bet- ter acquaintance with the Phenomena. For th'n I muft con- tider NATURAL HISTORY more particularly, which is the Repofitory wherein thefe are lodg'd : How this may be compiled in the beft order, and to the beft advantage, is moft judicioufly reprefented by the Immortal Lord Bacon i and to (hew how highly It hath been advanced in modern "times > I need fay little more, than to amafs, in a brief Recolledion, fome of the Inftances of newly-difcovered Phenomena, which - are fcatter'd under the Heads of the Arts and Inftruments I have difcours'd, with the Addition of fome others : As, In the HEAVENS, thofe of the Spots and Vinettirt^ motion of the Suny the mount anous protuberances and jbadows O in 5 o Of the Modem Improvements ^(£fi& J 3 . in the Body of the Moon, about nineteen Magnitudes more of Fixed Stars, the Lunula of Jupiter? their mutual Eclipfing one another, and if j turning round upon its own ^xw i the King about Saturn, and its Jhadow upon the Body of f/u* £tar > the Phafes of Venus? the increment and decrement of Zigfcf among the Planets? the appearing and disappearing of Fzxfd Sf^r/, the Altitude of Comets? and nature of the F/£ Latlea : By ffo/ and in thefe, wfn? Plants, new Fruits, new Animals, new Minerals , and a kind of effor K?W It was, according to Poly- dore Pirgil, the Invention of John Cuthenberg of Mentz in Germany, though others give the honour to one Fuji of the fame City, and fbme to Laurentius a Burger of Harlem* But whoever was the Author, this is agreed, That this excellent Art was firjl praftifed about the year 1440, and was utterly unknown in Elder times i at leaft in all the parts of the World that are on this fide the Kingdom of China, which they fay had it more early > but it (ignifies not to our purpole. Now by rcafbn of the Ancients want of this Invention, Copies O 2 of JS Of the Modem Improvements jSffay $1 of excellent things could not be fo much difperfed, nor fo well preferv'd either from the Corruptions of Time, and Intereft. The Charge of BooJy was very grftff , Forgeries frequent, and Mijlakesoi 'transcribers numerous : They were quickly fvvept away out of thofe few Libraries in which they were, by F/> efpe- cially fince the Affijlance Modern Ingenuity hath brought us, in that other admirable Invention) ( 2. ) The Compaf0. How defective the ^rf of Naviga- tion was in <7^r Times, when they /«7ri/ by the obfervation of the Stars, is &*_/&■ to be imagined : For in dark weather, when their Fleiades, Helice, and Cynofura were hidden from them by the intervening Clouds, the Mariner was at a lofs for his Guide, and expofed to the cafual conduct of the Winds and Tides-. For which reafbn the Ancients feldom or never durft venture into the Oce*ny but neer'd along within light of the fafer Shore. So that the Commerce and Communications of thofe Days were very narrow j Their famed Travels in compa- rifon were but dome$ic\ i and a whole World was to them un- known. Eut it hath been the happy priviledge of later Days to rind the way to apply the wonderful Vertues of the LW« jione to Navigation j and by the direction of the Compaji we Securely commit our ftlves to the immenfe Ocean, and rind our path in the vajleft Wildernefs of Waters. So that Commerce and fillagj-. of Useful Knowledge. J J and fraffique is infinitely improved > the o/^r half of the Globe difclofed i and *£#* on this fide the great Sea, better under- ftood : The Religions, Laws, Cujioms, and all the Rarities and Varieties of ^rf and Nature, which any the mod diihnt Ciime knows and enjoys, are laid open and made common '•> and thereby the Hiftory of Nature is wonderfully inlarged, and Knowledge is both propagated and improved. Who it was that jfr/F difeovered this excellent Myftery, is not certainly known : But one Flavins Goia of Amalpbis in the Kingdom of Naples, is faid to be the Author i and to have found this incomparable Rarity about 300 years ago. 3Tis pity that one of the greateji BenefaUors to Mankind that ever was., fhould lie hid in fo negletled an obfcurity\ when the great Troublers of the World, who have vex'd it by the Wars of the Hand, and of the Brain, have fo dear and fo preciofk a Memory. For my part I think there is more acknowledg- ment due to the name of this obfcttre Fellow, that hath Icarce any left, than to a thoufand Alexanders and C# that by the afliitance of thefe terrible Engines of Death, the great Wejiern Indies were prefently fubdued, which likely had not been (b eafily effected by the ancient and ordinary Methods of War, 'Twas this Thunder and Lightning, and the inviftble Injiruments of Ruine, that deftroyed the Con- rage of thole numerous and /wn/y People, took away the hearts of the jlrongejl Refijiers, and made them an m/7jj Prey to the. Conquering Invaders. And now by the gaining that mighty Continent, and the numerous fruitful Ifles beyond the Atlantic^, we have ob- tained i 34 Of the Modern Improvements ;tSffa$ fl tained a larger Field of Nature, and have thereby an advan- tage for more Phwomena, and wore M/>/ both for Knowledge, and for Life i which 'tis very like that future Ages will make better ufe of to fiich Purpofes, than thofe hitherto have done '-> and that Science alfo may at laft travel into thofe Parts, and in- rich Peru with a more precious Treajure than *iSwJ of its Golden Mines, is not improbable. And fo thefe Engines of Uejhu- Oion, in a fenfe too are Inftruments of Knowledge. Of the /?r/r" Author of f&a Experiment we know no more, but that he was a German Mon\,w\\o lighted on it by chance, when he was making fome Chymical 'try als with Nitre, near about the time of the Invention of the Compafs > but his Name and other Cir- cumfiances are loft. Now whoever confiders, with the Noble Virulam, how much the ft ate of things in the World hath been altered and advanced^ thefe THREE EXPERIMENTS alone, will conceive great hopes of Modern Experimental Attempts, from which greater Matters may be looked for, than thefe which were the Inventions of Single Endeavourers, or.the Ke- fults of Chance. And of all the Combinations of Men that ever met for the Improvement of Science, there were never any whofe Vefigns were &>««• /««*/, whofe Abilities were more promifmg, or whofe Conjiitution was more judkioufty or advantageoufy for- med, than the ROYAL SOClEtT. This Noble Injiituthn was the 7" HI R D Advantage I men- tioned, that the Modern World hath for the Communication and Increafe of Knowledge. And here I find I am happily pre- vented, and need not fay much about it ■» For the HI S TO- RT of their Conjiitution and Performances that is abroad, gives /o /«// and /o accurate an Account of them and their Vefigns, that perhaps it may be fuperfluous to do more in 7^tf, than to recommend that excellent Difcourfe to the perufal of thole that would be informed about thofe Matters i which I do with fome more than ordinary zeal and concernment, both becaufe the Subject is one of the mod weighty, and confide- rable, that ever afforded Matter to a Philofophical Pen* and be- caufe it is writ in a way of fo judicious a gravity, and lo pru- dent 0ft&$ 3 " • of Useful Knowledge. *j dent and modejl an expreflion, with fb much clearnefs of fenfey and fuch a natural fluency of genuine Eloquence, that I know- it will both profit and entertain the Ingenious. And I fay further, That the Style of that Book hath all the Properties that can recommend any thing to an ingenious relijh : For 'tis manly-, and yet plain h natural, and yet not carelefs » The Epithets are genuine, the Words proper and familiar, the ? nor rmde Wyfc by hard words, or needlejs terms of ^r* ; Not rendred intricate by long Parenthefes, nor g but as /Wife and as /*/£ as Marble ; and briefly, avoids all the notorious defetts, and wants none of the proper Ornaments of Language. In this excellent Hiftory the Inquifitive may find what were the Reafons of forming fuch a Combination as the R 0 TA L S 0CIET7, what is the Nature of that Conjiitution, what are their Vefigns, and what they have done* For there is CohUion of fome ( among numerous others that are in their Repository) of the Experi- ments, Obfervations, and Injhuments which they have inven- ted and advanced for the improvement of real, ufeful Know- ledge, and a full vindication of the Defign, from the darl^ ftsfpicions and objections of jealoufie and ignorance. BUT that I may not wholly refer my Reader, which may look like a put-off, Pie here offer fomething concerning this Eftabliihment, as it is an Advantage for the communication and increafe of Science. I fay then, That it was obferved by the excellent Lord Bacon, and fome other ingenious Modems, TThat Philofophy, which mould be an Instrument to rvorh^ with, to find out thofe Aids that Providence hath laid up in Nature to help us againft the Inconveniences of this State, and to make fuch applications of things as may tend to univerfal benefit i I fay, They took notice, that inftead of fuch a Philofophy as this, That which had ufurfd the Name, and obtained in the Schools, was but a combination of general Theories? and Notions, that were concluded r aptly, without due information from particu- larii and fpun out into unprofitable Niceties, that tend to no- )hing g6 Of the Modem Improvements j&ftfy f. tbingbutVifpute and Talk^, and were never like to advance any JVorhs for the benefit and ufe of Men. This being confidtr'd, the deep and judicious Verulam made the complaint, reprefenttd the defetts and unprofitabknefs of the Notional way, propofed another to reform and inlarge Knew* ledge by Obfervation and Experiment, to examine and raw of Vtiv ? No i The trite knowledge of general Nature, like Nature it f in Bj«^ for the Ages that come after. This is the bufinefs of the Experimental Philofophers ; and in thefe Deligns a progrefs hath been made fufficicnt to fatistie fobtr expectations : But for thofe that look they mould give them the Great Elixir, the Per- petual Motion, the way to make Glajs malleable, and Man im- mortal j or they will object that the Vhilofophers have done nothing : for fuch, I lay, their impertinent 'taunts are no more to be regarded, than the chat of Ideots and Children. But I think I am fallen into things of which the Ingenious Hiftorian hath fbmewhere given better accounts i However I mail briefly endeavour to (hew the injuftice of the Reproach of having done nothing, as 'tis applyed to the Royal Scociety, by a fingle Inftance in one of their Members, who alone hath done enough to oblige all Mankind, and to eredt an eternal Monument to his Memory. So that had this great Perfon lived in thofe days, when Men deified their Benefa&ors, he could not have mifs'd one of the firft places among their exalted Mortals : And every one will be convine'd that this is not vainly faid, when I have added, That I mean the Illujlrious Mr. BOYLE, a Perfon by whofe proper Merits that noble Name is as much adcrned, as by 3II the fplendid Titles that it wears : And that this Honourable Gemlemzn hath done fuch things for the benefit of the Worlds and increafe of Know- ledgey ©(&£ i* of Ufeful Knowledge] ledge^ willeafily appear tothofethat converfe with Him in his excellent Writings. ( i. ) In his Boo\ of the AIR, we have a great improve- ment of the Magdeburg Experiment) of emptying Glafs Vejfels by exfutlion of the Air, to far greater degrees of evacuation, ■ eafe, and conveniences for ufe i as alfo an advance of that other famous one of torricellius, performed by the New Engine, of which I havefaid fome things above, and call'd the A IK- TV MP. By this Inflrument (as I have already intimated ) the Nature, Spring, Expansion, Prejfure, and Weight of the Air ; the deer eafe of its force when dilated, the Votlrine of a Vacuum, the Height of the Atmosphere, the "theories of R<$i- ration, Sounds, Fluidity, Gravity, Heat, Flame, the Magnet, and feveral ocher «/^«/ and luciferous Matters, are eftimated, illuftrated, and explain'd. And (2..) The great Doctrine of the Weight and Spring of the Air is folidly vindicated and further aflerted by the llluftrious Author, in another BOOK againft HOBS and (3.) In his PHYSIOLOGICAL and EIPE. RIME N't AL ESS ATS, he nobly encourageth and perfwades the making of Experiments, and collecting Obfer- vations, and gives the necejfary Cautions that are to be ufed in fuch Vefigns. He imparts a very considerable luciferous Expe- riment concerning the different parts and redintegration of Salt-petre ; whence he dedaceth, That Motion, Figure, and Vifpofition of parts, may fuffice to produce all the fecondary Affeclions of Bodies ; and confequently. That there is 119 need of the fubjiantial Forms and Qualities of the Schools. To thisheaddsaclofe Hijhry of Fluidity and Firmnefs, which tends mightily to the elucidating of thofe ufeful Vottrines. t (4.) Inhis SCEPtIC AL CHTMISt he cau- tions againft the fitting down and acquiefcingin Chymical and Peripatetical theories, which many */p, to the great hinderance of the growth and improvement of Knowledge. He therefore advifeth a more wary confederation and examen of thofe Do- Urines, before they are fubferibed i and for that purpofe he affifts them with many very confiderable Obfervations and Ex- periments* P 2 (5.) In 5P 40 Of the Modern Improvements ;0fl&J j2 f50 In his VSEFVLNESS of EXPERI- MENTAL P HI LO S OPHY, he makes it appear how much that way tends to the advance of the Pewer and Empire of Af<*« over the Creatures, and the universal Benefit of the World i confirming and illuftrating his Difcourfe with innu- merable new and useful Discoveries. ( <$. ) In his HISTORT of COLD, he hath to won- der cultivated t\\zt barren Subjedr, and improved it (as is noted in the Philofopbical "franfattiws ) by near 200 choice Experiments and Observations. He hath there given an ac- count of the defc&ivenefs of common Weather- Glares, the Advantages of the new Hermetical "thermometers, and an In- quiry concerning the caufe of the Condenfation of the Air, and ■ Afcent of Water by Cold in the ordinary Weather-wifers i All which afford valuable Confederations of Light and Vfe. But thefe are only Preliminaries : The *»<«'/* DifcouiCe prefents us with an Account what Bodies are capable of freezing others, and what of being frozen » The ways to eftimate the degrees of coldnefs '■> How to meafure the intenfenejs of Cold produced by Art, beyond that imploy'd in ordinaty Freezing '■> In what proportion Water will be made to /brink, by Snow and Salt > How to meafure the change produe'd in Water between the greateft heat of Summer? the firjl degree of Winter-cold, and the higheji of Art ; How to difcover the differing degrees of Coldnefs in different Regions. A way of freezing without danger to the VefTel. What may be the effetls of Cold, as to theprefcrvingordeftroyingthe texture of Bodies. Whether fp*cifc\ Virtues of Plants are loft through congelation, and then thawing* Whether Eletlrical and Magnetic^ Vermes are altered by Cold f The expansion and contrailim of Bodies by freezing i how they are caufed, and how their quantity is to be meafured. The ftrength of the expanfwn of Water free' zing, and an Inquiry into the Caufe of that prodigious force* The Sphere of Aclivity of.Coltf. ,. How far the Fr^r defcends ' in Earth and Water. An Experiment mewing whether Cold can adt through an hot medium. A way of accounting the fo'tdity of Ice, and the jirength of the adhefion of its ^r// ; What Liquors are its quicfyft Vijfolvents. An Experiment of healing a cold Liquor with /«■. Tfcf/f, and many more fuch. in- ©!te? 3 • °f Ufeful Knowledge. 41} mftru&ive and ufeful things, are contained in that excellent Difcoiufe : To which is annex'd a very ingenious Examinati- on and-Difproof of the common obfcu re Doctrine of Antipe- rifiafis, and Mr. Hobbs his Notion of Cold. (7.) In his EXPERIMENTAL HISTORY ofCOLOVRS, he hath laid a foundation in 1 50 Experi- ments at leaft, for grounded theory about thefe Matters. He hath (hewn the grand miftake of the common belief, That Colours inhere in their Objetts;ir\d proved they depend upon the difpofitionof the external parts, and the more inward texture of Bodies. He hath Jiated and explained wherein the Vifpa- rity confifts between the Real and Exphatical', explicated' the Nature of Whitenefs and Blacknefs ', rectified fome Chymical Principles, compounded Colours by trajedling the Solar Beams through tinged Glajfes ; fhewed how by certain Tinclures it may be known, whether any Salt be acid or julphureous. Hath proved, there is no ncceflity of the Peripatetic}^ FORMS for the production of -Colours, by making Green by nine kinds of mixtures » compounded Colours jreal and phantaftical ; turned the Blew of Violets by acid Salts into a Redj and by the alcalizate into a Green ; and performed many other extraor- dinary things on this Subject, for the advantage of Know- ledge, and thew/aof Life. (8.) In his HTDROSfAtTC AL PARA- VOXES he fliew'd, That the lower parts of Fluids are prefs'd by the upper ; That a lighter may gravitate upon one that is more ponderous ; That if a Body contiguous to i/, be lower than the higbeft level of the Water, the lower end of the Body will be prefs'd upwards by the Water beneath ; That the weight of an external Fluid fufficeth to raite the Water in Pumps > That the preffure of an external Fluid is able to keep an Heterogeneous Liquor fufpended at the fame height in ieve- ral Pi/??/, though they are of different Diameters ; That a Body under Water, that hath its upper Surface parallel to the Horizon, the direct preffure it fuftains is no more than that of a Columne of Water, which hath the mentioned Horizontal Superficies for its Bafts* And if the incumbent Water be con- tained in Pipes open at botji ends, the preffure is to be eflima- .ted by the weight of a Piu* of Water, whofe Bafts is equal to the 42 Of the Modern Improvements JBflfop f. the lower Orifice of the Tip" (parallel to the Hirizon) and its JSvigi^ equal to a Perpend;, ular, reaching to the top oi the flPJj- ttr, though the Pipe b: mi'-. h inclined, irregularly luped. and in fome parts broaden tn theOttficei That a Body in a F/»r^ fuftairis a lateral preffkrt trom it, which incrcafeth in propor- tion to the depth or" the immerji Body in the F/«i^ ; That 7Ki- fdr may be made to deprefs a Body lighter than it felf i That a parcel of Oil lighter than Water, may be kept trom amending in it > That the caufe of the afctntion oi Water in Syphons, may be explained without the notion of abhorrence of a J^ca- «;># i That the heavieji Body known will not fink of it felf, without the afliltance of the weight of the Water upon it, when 'tis at a depth greater than twenty times its own thicl^ nefs, though it will nearer the Surface, This is the fum of the general Contents of that Difcourfe, , which contains things very ufeful to be known for the advan- tage of Navigation, Salt-Works, Chymijiry, and other practi- cal purpofes. (?.) In his Book of the OKIGINE of FORMS and QjV A LI 'TIE S, he delivers the minds of Men from the imaginary and ufelefs Notions of the Schools about them, which have no foundation in the nature of things, nor do any ways promote Knowledge, or help Mankind » but very much difTerve thofe great lnteretfs, by fetting the Understanding at refi: in general obfeurities, or imploying it in airy Nicities and Vifputes-, and fo hindring its purfuit of particular Caufes, and Experimental Realities. In this Treatife he lays the Foundati- ons and delivers the Principles of the Mechanic!^ Fbilofophy, which he ftrengthneth and illuftrates by feveral very pleafant and inftruVrive Experimeyits. He fhews, That the moft ad- mirable Things which have been taken for the Effefts of fub- jiantial Forms, and are ufed as proofs of the Notional Hypo- thefes, may be the refults of the meer texture and portion of parts \ fmce ^rt is able to make Vitriol, as well as Nature i and Bodies by humane skill may be produced, whofc fuppofed Forms have been deftroyed. He gives many very ingenious inftances to prove, That the Mechanic^ Motions and order of the Parts is fufficient to yeeld an jfcount of the difference of Bodies^ and their affefiions, wich^it having recourfe to the Forms jSff&l! f* °f Mfefel Knowledge. ^ Formf and Qualities of the Schools > as in the refloration of Campbire to its former fmetl and nature, after its dilution and fceming extinction i in the changes ot the colour, confidence, fufiblenefs, and other Qualites of Silver and Copper; in the o^J Pbanomfna of a certain anomalous Salt, and */*?/!> of the Sea-Salt^ dried, powder'd, and mix'd with Aqua-Fort'vs i and in the &*/ Mirab'uiiy in the production of Silver out of Gold by his Men'Jruum Peracutum, in the transmutation of J/^ffr into £*>•*/.; in a certain Viftillation of tyir/7 of gF^gp, and 0// of Vitriol. I fay, This excellent Perfon hath by Experiments rare and new about thefe Subjects, made it evi- dently appear, That the internal motions, configuration, and foflure of the parts, are all that is neceffary for alterations and diverfities of ZW/f/ i and confequently, That fubjiantial Forms and m?/ Qualities are ncedlefs and precarious Beings. Thefe are fome £riff and general Hints of thole great things this incomparable Perfon hath done for the information and be- nefit of Men i and befides them, there are feveral others that He hath by him, and the Inquifitive expect, in which real* Philofophy and the World are no lefs concern'd. I received a late Account of them from an ingenious Friend of his, Mr.O/- denburgb, Secretary to the ROTJL SOClEfT, who alfo renders himlelf a great Benefactor to Mankind, by his affettio^ nate care, and indefatigable diligence and endeavours, in the maintaining Pbilofopbical Intelligence, and promoting the De- llgns and Interefts of profitable and general Philofophy. And thefe being fome of the Noblefl and moft P»£/icj^Imployments, in which the Services of generous Men can be ingaged, loudly call for their Aids and Jjfijiances, for the carrying on a Worlt^ of fo univerfal an importance. But I (hall have a titter place to fpeak of this, and therefore I return 'to the Illufirious Perfon of whom I was difcourfing, And for Pbilofopbical News, and further evidence of the Obli- gation the World hath to this Gentleman > I fliall here infcrt the Account of what he hath more, yet unpubliftfd, for its advantage and inftruction. And I take the boldnefs to do it, becaufe himfelf hath been pleafed to quote and refer to thofe Difcourfes in his publiflYd Writings j concerning which, / M. 0's- '44 Of the Modern Improvements iSMtity f, M. O's Account is more particular, and he receiv'd it from the Author. It fpeaks thus: ( i. ) Another Section of the Vfefulnefs of Experimental Pbilofophy, as to the Empire of Man over inferiour Creatures i where he intends to premile fome general Considerations about the Means whereby Experimental Philofopby may become nje- ful to Humane Lire s proceeding thence "to (hew, That the Empire of Man may be promoted by the Naturalijis skill in Cbymifiry, by his skill in Mecbanicks, or the Application of Ma- thematictyto Instruments and Engines > by his skill in Mathe- matical both pure and mixt : That the G That a ground of high expectation from Ex- perimental Pbilojopby is given, by the happy Geniws of thti pre- fent Age, and the productions of it \ That a ground of ex- pecting confiderable things from Experimental Philofophy is given by thofe things which have been found out by illiterate 'tradesmen, or lighted on by chance i That fome peculiar and concealed property of a natural thing, may inable the hviowers of it to perform, with eafe, things, that to others feem either ~ not feajible, or not practicable without great difficulty i That by the knowledge and application of fome unobviom and unheeded Properties and Laves of natural things, divers Ejfftfj- may be produced by other Means and ln{iruments than thofe one would judge likely \ and even by Jucb, as if propofed, would be thought unlikely j That the knowledge of peculiar Qualities, or ufes of Pbyfical things, may inable a Man to perform thofe things Pbyfically, that feem to require Boohs, and dexterity of hand proper to Artificers \ That the ujes ot fcarce one thing in Nature, to Humane Life, are yet thoroxvly underltood i That a great Inducement to hope for confiderable Matters from Ex- perimental Pbilofopby, may be taken from the mutual afliltance that the Practical and Theorical part of Pbyficl^ may be brought to afford each other ; That we are not to make our Ejiimates of what may be hoped (ox hereafter, when Men (hall be aflifted with ®ff&£ 3* °f UJeftd JKnmledgf. 45; with the Hiftory of Nature, a method of imploying it, and true Principles of Natural Philofnphy, and officiated Endeavours, by what is already performed without any of thofe Affijlances. (2.) He hath alfo in a manner pro- mifed Ejjays touching the concealments and difguifes of the Seeds of living Creatures. ( 3. ) An Appendix to the Phyfico- Mechanical Treatife concerning the Air. (4.) Something concerning Heat and Flame. ( 5.) The Sceptical Naturaliji9 (hewing the imperfeftions of Natural Philosophy as we yet have it. (6. ) A Difcourfe of improbable Truths. (7.) The/w- duftion o\ Qualities by Art. (8.) Several ufeful Seriss of Inquiries and ~Direttions of /.?#, whereof divers are extant in the Philosophical Tranfa&ions > as, (1.) General Heads for a Natural Hiitory of a Country fmall or graif. ( 2. ) Observa- tions and Directions about the Barometer. "(3.) Inquiries touching the £?<* » and, ( 4. ) About Afc\p. ( 5. ) Qu£ries and Trv kind of Barofcope, which he calls Statical, and the advantage it hath above the Mer- curial. ( 5. ) A Zten? Experiment,, (hewing how a confidera- ble degree of Cold may be fuddenly produced without the help of Sno n>, Ice, Hail, Wind, or Nitre, and that at any time of the year, viz* by SalArmoniack- ( 6. ) A way of pre- ferving Birds taken out of the Eggs, and other fmall Foe- tus's. "thvi is the Account I received of that Noble Perfon's further t^efigns for the advantage of Uftful Knowledge i and though he hath not made an abfolute Promife of thofe Difcourles to the Publique, yet he is known to have fuch, and they are with probability expe&ed, llnce he is too generous to de- tain from the capable and inquifitive thofe his excellent Vifco- veries, which tend to the common Benefit. And thus I have CL faid rA& Of the Modem Improvements j£{[ffl ? ; faid what may fuffice for general Information about the ROTJL SOCIETY, and the hopes we may juftly con- ceive of th'n Con(titution. And in what I have difcourfcd, I have not deviated from my under taking, which was to .(hew the advantage that th'n latter Age hath, for the promotion and increafe of Knowledge, above thofe of former Times : For by defcribing the Reafons, Nature, and fome of the Ejfetls of tins Ejiablijhment, I have not obfcnrely fuggefted the Helps that the World hath and may expect from them, for thofe great and noble Purpofes j and 'tis eafie to fee in the very frame or this Affembly, that they are fitted with Opportunities to . colled: molt of the confiderable Notices, Observations, and Ex- periments, that are fcattered up and down in the wide World i and fo, to make a Banf^ of all the Vfeful Knowledge that is among Men : For either by their whole Body, or fome or other of their particular Members, they hold a Learned Corrcfpon- dence with the greateft Virtuoft of all the known Vniverfe, and have feveral of their own Fellows abroad in Forreign Parts, by reafon of whofe Communications, they know mod of the va- luable Rarities and Fh&nomena obferved by the curious in Na- ture, and all considerable Attempts and Performances of Art, Ingenuity, and Experiment : To which confederation, if we add the inquifitivenefs of their Genius, and the way of their proceeding, by particular and cautious Obfervation i the cold- mfs and jhinefs of their Affent, and the numbers of judicious Men that carefully examine their Reports > I fay, If thefe Par- ticulars be weighed, it will appear to the unprejudiced, That the World had never fuch an advantage for the accumulating a Treafure of fubjiantial Knowledge, as it hath by this Conjlitu- ticn : For fwgle Inquifitors can receive but fcant and narrow Informations, either from their own Experience, or Converges •> and thofe they have, are frequently very imperfeU, or very mi\\a\en : There is often either vanity or credulity, ignorance or- defign in their Relations, which therefore are many times falfe in the main Matter, and oftner in the Circumjhnce : So that the Hijiories of Nature we have hitherto had, have been but an heap and amaffment of Truth and Falfoood, Vulgar Tales, and Romantic^ Accounts > and 'tis not in the power of particular unajjbeiated Endeavours to afford us better: But now, the frame 1S fla£ 3* , but advanceth nothing: And the unfruit- fulnefs of thofe difputing Mf'Wx, which diridtly and by them- felves never brought the World fo much practical, beneficial Q. 2 Know- 4.8 Of the Modern Improvements jBff&V J» Knowledge* as would help towards the Cure of a Cut Finger* or f he Cooling of an Hot Head, is a palpable Argument, That they were fundamental Mijiakes, and that the /Fjy was not right. For, as my Lord Bacon obferves well, Thilofopbyi as well as JFaitb* mult be fbewn by its Worlds : And if the Moderns can- not (hew more of the Works ot //:?«> Pbilofopby in /ix j>^r/, than the Peripatetic]^ can produce of theirs* in the compafs of as many Ages, let them be loaded with all that Contempt which is ufually the reward of vain* and unprofitable Proje- ctors. I fay then the CModern Philosophers arrogate nothing to their own Wit, above that of the Ancients : but by the re a- [on of the thing* and material* fenfible Events* they rind they have an advantage by their way. And a lame Child that ftowly treads the rig/;* ?<*/&> will at laft arrive to his Journeys end * while the faift Footman that runs about in a Wood, will /o/e himfelf in his wandrings. But notwithstanding all this, there are fome of Opinion that Arijhtle had more advantages for Knowledge than the Moderns, becaufe he had the Survey of all Afia* by thofe who at the charge of his great Scholar were imploy'd to make Ex- periments* This I have heard alledg'd •, but I think this rea- fon is very defective, both in what it affirms, and in what it would infer. Forfirft, 'Tis evident that Arijhtle and the Ancients did not know all A SI Ah for that part which lay beyond the •River, was in a manner a Terra Incognita unto them : fo that they knew fcarce any thing of the Indies that lie on the other fide of Ganges* little or nothing of the van" Kingdom of Chi- na, nothing of Japan* or the numerous Oriental Iflands, be- sides the defects in the ancient Geography* noted above i and thefe made a great* if not the beji part of Afia i of which though Arijlotle might have heard* yet we have no fliadow of Reafon to believe that he had any Informations from thence. And then I confider, (2.) That the Account he had from the Deft furvefd Re- gions, were but from Hunters* Fowlers* Fifhermen* and fuch kind of Inquisitors* wlao were like enough tomakeiwa and mjiaken Reports* and he was fain to depend upon the credit of their: 15K&V 3* °f ttfefat Knowledge. 4S> their Relations \ and therefore 'tis obferv'd by Learned Men that his Hijiory of Animals contains many things that are frivolous, and many that are palpably fatfe. To which I add, ( 3. ) The remarque of my Lord Bacon, That though Ari- ftotle made fome ufe of thofe Experiments > and Obfervations he .■had from thofe Informers^ yet it was after he had concluded and decreed* For he did not ufe and imploy Experiments for the eretling of his Theories : but having arbitrarily pitch'd his Theories, his manner wjs to force Experience to fuffragate, and yield countenance to his precarious Proportions. And on this account, the Great Man faith, he was lels excusable than the Schoolmen, who altogether quitted and neglected the way of particular Indujiry and Experiment. Thus then Arijiotle neither knew all Afia, nor had certain Relations -of that part thereof, of which he had the bell Informations ; nor did he ufe thole he had as he ought i which were enough to over- throw the conceit of his Superlative Advantages. But I con- fider further, That though thefe things had been other wife, and as much for the imerefi of the fond Phanfy as could be wifh'd, yet, C 2.) The Inference mud fail, fince the latter Ages have a much larger World than Arijiotle's Afia > We have Ameri- ca, and the many New Lands that are difcovered by Modern "Navigators'-, we have larger and more perfeU Geography even of the old World, infinitely more acquaintance and better cor- refpondence in all the parts of the Vniverfe, by our general Trajjique, than the Ancients > whofe Commerce was narrow, and knowledge of remote Parts confifted but in hearfays, and doubtful Rumors* We have befides, New Heavens as well as a New Earth, a larger and truer profpect of the World above us. We have travelled thofe upper Regions by the help of our "Tubes, and made Vifcoveries more becoming the Wifdom and Magnificence of our Creatour, and more agreeable to the ap- pearances of things, than the arbitrary Phanfies and Conje- &ures of Arijiotle and his Schools. We have a greater World of Arts, Infiruments, and Obfervations, as in all Particulars my Difcourfe hath made good. And what are Arijlotle' s pe- ragrations of- Afia, to all thefe ? To the great Wejlern Indies > to 50 Of the Modern Improvements 1&ffay fi fo the fuller and clearer knowledge of the Ancient Lands ; to f.ofe nobler Accounts we have of the Heavens, and univerfal Nature > to our vaft Improvements ol Chymijlry, Anatomy, Anthmetick, Geometry, Ajironomy, Geography, Optickj, Na- tural IJiihry, Navigation, and all things elfeof benefit and in- ftrudfton,? I fay, Whatwt the gleanings of a few mercenary Hunters, Fowlers, and Fijhermen, ov:r one part of Afta, to theft Advantages ? And what are che Reports of a few ordina- ry Fellotvs, and the tryals of a fingle Ferftn, to the learned Inquiries and Endeavours of many fagacious inquisitive Ages, and the performances of a numerous Company ot deep, wary, diligent, and Eagle-ey'd Phihjophers, who have the help of thoje Obfervations, and the addition of an infinite number more ? But my Defign is, by reprefenting the advantages and hope fulnefs oi P the Modem IVay, to kindle an ardour towards the generous Experimental Researches, to vindicate Fhilofophy from the imputation of being notional and unprofitable, and to keep Men from adhering to that which is ft, and hath been the occaiion of the ftandaU And as for thoft that yet ftick there, I have fome things to obferve concerning the Reafons of their Devotion to that airy difputative Fhilofophy, and their Enmity to the FratticaU I confider then, That eafie Touth in its firji Addrejfes to Learning, is wholly paffive to the Vifcipline and InftruUioHs of its 'teachers, whofe Documents are promifcuoufly received with ready fubmiflion of Underftandings, that implicitly de- pend on their Authority. We fjck in the fir ft Rudiments as we do the common Ah \_facili hauliu ~] as my. Lord Bacon ex- prcfTethit, without diftrimination or election, of which indeed our tender and unexercifed Minds are not Capable, ^nd, I confefs, 'tis neceffary we fliould do (b ; nor were there any hurt in this inmcent ealinefs, did not moft Men all their lives worfhip the firji thing they faw in the morning of their days, and ever after obit inately adhere to thofe unexamined Recep- tions : But this is the mifebief, we infinitely believe every thing when we are Children '-> and moji examine little when they are Men, but fettle in their firji Imprcffidus, without giving them- felves jBfftl? p °f Mfifil Knowledge. 5 f felvcs the trouble to cpnfider and review them. And tbefe pre indices* by c a/row and long acquaintance with our Souls, get a mighty intereft.and {hut h m up againfi: every thing that is dif- ferent from thofe Images of Education' This is a general fault and infirmity of humane Nature, and from hence it comes to pafs., that the tutour'd Toutb Hides eafily into the belief of the firji Principles of Philofophy, which they are taught, ai.d are confirm'd in 'them by their Exercife s and Difputes, and Book/ and Converfes : By *&(/ but being fatisfi- ed with thofe Notices which their firji Education lodg'd in their Minds, they feek no further, nor do care to be wifer in thofe Matters, than they were in the difputing Infancy of their Knowledge. All this while no other hurt is done, but that Men thus are injurious to themfelves, and hinder their own Improvements : but 'tis much tvorfe when they fondly fix thefe as the Pillars of Science, and would have no body elfe go further than their lazinefs or their cares will permit them to travel > but rail fpitefully at dTEndeavours for the advancement of Pkilofo- phic\ Wifdom, and will be angry with every one that hath outgrown his Cherry-Jiones and Rattles i fpeak evil at a venture of things they know not, and like Maflives, are fiercer for being kept dark. Thefe are the great Enemies of the ufeful, experimental Methods of Philofophy : They take it ill that any thing mould be accounted valuable, in which they are unin- ftrucled, being loth to learn in an Age wherein they expect to Viftafe j and the Satyriji hath told them another reafon, 'turpe put ant parere minoribuf, & qua Jmberbes didicere, fenes perdenda fateri This is much the cafe of many of the Peripatetic^. Vifptt- terS} 5 2 Of the Modem Improvements 1£ttty $• ters, They imployed their lounger Studies upon the J'bilnfophy of JDifputation, and, it may be, gain'd an ability to ojt-talk many of their Contemporaries in that way. They confirm' d themfelves in thefe Notions by intruding otb. rs in them, and upon jbefe Foundations have built the Reputation of being great Scholars, and mighty Vifput ants among tiuir Admirers. So that we are not to wonder, it they are vehemently difpleas'd with the ROJAL SOClEfT and Experimental Phi- lofopbers, (ince their Defigns take aw.y the honour of their Crafty and in thv way. They are upon the fame level with thofe that are hut beginning j the thought of which mult needs be diftaikful to felf-ahfur'd and imperious Minds. And yet, that it may not be thought I fpeak any of this out of envy to their Fame, I (hall do them all the right I can^ by acknow- ledging, That I take them for Perfons that underft and the Quiddi- ties and H Can refolve all QuejHons by the compendious way of Formalitor, Materiality, Fundament alitor, and Eminenter ; Tell the difference between Quodam modo, and Modo quodam > and (hew the caufes of all things in Sympathy, Antipathy, Combination of the Elements, and Influences of the Heavens. They fee clearly by their Speftacles,Thzt the Milkie-vay is but a Meteor^ and Comets only kindled Vapours, in fpite of the contrary in- formation of the deceitful rfelefcoj>es. They can, no doubt, difpute roundly about the composition of Entia rationn, and Vniverfals, the Predications of Genus and Species, and the manner of their confervation in Individuals ', of the number of the Predicaments, and wtat Being is in /&# , and what in ano- ther i of the inherence and propagation of Accidents, the rfv of 1//>i and Quande, and a thoufand $(&!? ?• V Mfefal Knowledge. f$ thoufand* other Logical Cricks about Jhuffling and ordering Vro- pofitioftsztid Forms o^Syllegifm. They can difcourfe of the nakednefi of Firft Matter, the Edttttion of Forms out of its B^jw > (hew, that the »><*«* of a Zfc£«g is a principle of it, how /orw/ of Elements are re- frafted in wixV B^i^x » Difpute fubtilly about the Primum incipiens in Motion, the inftantaneottfnefs of Generation, the Maximum quod ftc, and the Minimum quod nom and infinite more of fuch wonderful, ufeful, (ignifieant Speculations. And in the Metapby fields, I acknowledge them in the words of the incomparable Droll i "they know what's what, and that's as high As Metapbyfic\ Wit can fly. Thefe, and other fuch Profundities-, arc fome of the main things of that Philoftpby, for which Peripatetic}^ Vijputers are fo zealous. But for the Mechanic}^, that attempts material and intelligible Accounts of things, and is in its grounds much ancienter than that of Arijiotle which they admire ■■> for the Experimental Methods, and late Improvements of ufeful Knowledge •, Many of thefe Men have a fufpicion, if not a contempt of them : Nor do they pretend any acquaintance with thofe Studies : For concluding that nothing more is to be known, than They learnt in the Circle of Difputations, they (it down in the Opinion oC*the. perfection of their Knowledge, without caring to be inform'd what the Inqui- fitive World is doing in this Age of Enquiry. And on this cccafion, I obferve the incompetency of their Judgments, who are Enemies to the Real Experimental Pbila- fophy, in that they do not ( as I intimated ) at all, or very lit' tie, underfland what they condemn, This I have fome reafon to fay, fince in the, whole compafs of my Acquaintance, which is not very narrow, I profefs I know not one who oppofeth the Modern way, that is not almojl totally unacquainted with it. And on the other iide, upon the mod careful turn of my thoughts among my Philosophical Friends, I cannot light on one of all thofe, that are for the Free ard Experimental Pro- R cedure, 54 Of the Modern ItHpYOvemexts 4£flS£ fl cedure, but who have been very well inftru&ed in the Peripa- tctick^ Votlrines, which they have deferted, and mofi of them much better than thofe who are yet zealous Contenders for them. And for my 08>» part, I muftconfefs, That while I was a Youth in the Univerilty, I was much delighted with thofe fubtilties that exercife the Brain in the Nicities of Notion and Vijlinftions-, and afford a great deal of idle Imployment for the Tongue in the Combates ot Vifputation : In which I acknow- ledge I was none of the mod backyard, but being highly plea- fed with thofe Engagements, I found as much diverfion in them, as in my dearelt Recreations. But after I had fpent fome years in thofe Notional Studies, perhaps with as good fuccefs as fome others,! began to think C V I BONO: and to confider what thefe things would fignifie in the World of Attiomxi& Bufinejs, I fay, I thought \ but I could find no en- couragement to proceed from the Anfwer my thoughts made me : I ask'd my felf, what Accounts I could give of the Werkj of God by my Philofophy, more than thofe that have none, and found, that I could amaze and aflonijh Ignorance with Vi- ftinftions and Words of Art, but not fatisfie ingenious Inquiry by any considerable and material Reflutions. I confider d I had got nothing all this while, but a certain readinefs in talking, and that about things which I could not u(c abroad, without being Pedantic)^ and ridiculous. I perceived that that Philo- fophy aimed at no more, than the infirutling Men in Notion and Difpute't Tint irs Vrfign was mean, and its Principles at the beft uncertain and precarious '•> That */x_ydidnot agree among themfthes, nor at all with Nature. I examined the beft Re- cords I could meet with about the Author of thofe current Hy- psthefes, but could not be affured that Arijiotle W3S he. I faw many Reafons to believe, that moft of the Bookj that bear his Name, are none of his ; and thofe that are molt Jirongly prefu- med to be Jo, are mightily altered and corrupted by "lime, Ig- norance, Carclcfnefsand Defign. I perceived that the Commen- tators and hte Difputers had exceedingly difguifed and changed the Scvfe of thofe very Writings, and made up a Philofophy that was quite another thing from that which thofe Books con- tain. So that by thefe means I was by degrees taken off from the jEffap f* of Bfefid Knowledge: 5 f the implicit Veneration I had for that Learning, upon the ac- count of the great Name of Arijiotle which it bore. And thus the great impediment was removed, and the prejudice of Education overcome i when I thought further, That ufefnl Knowledge was to be look'd for in God's great Bool^ the Vni- verfe and among thofe generous Men that had convers'd with real Nature, undifguiftd with Art and Notion. And mil I faw moreoi the ja/Hw of the excellent Poet's Cenfure of thofe No- tional Philosophers, when he faith, They fiand Locked up together band in band : Every one leads a* be it led, "the fame bare Path they tread, And dance li]\e Fairies a pbantafiicJ^ Round j But neither change their Motion^ nor their Ground. From this Philosophy therefore, and thefe Men, I diverted my Eyes and Hopes, and fixt them upon thofe Methods that I have recommended, which I am fure are liable to none of thofe Imputations. And here I think fit to add a Caution which I have given in another Difcourfe, and do it once more to prevent a dangerous mifunderftanding, viz. Q And it is, That I have faid nothing of this, to difcourage young Academians from applying them- felvesto thofe firji Studies,which are in ufe in the Vniverftties. Their Statutes require Exercifes in that way of Learning i and fomucb knowledge of it, as inables for thofe Duties, is very fit. Nor do I deny, but that thofe Speculations raife, quicken, and xvhet the Undemanding, and on that account may not be altogether unprofitable, with refped: to the more ufeful Inqui- fuions'i provided it keep it fclf from being nice, airy, and addiUed too much to general Notions. But this is the danger, and the greateji part run upon the Rock. The hazard of which might in great meafure be avoided, if the Mathematicks and Natural Hi\iory were mingled with thefe other Studies, which would indeed be excellent Preparatives and Vifpofuions to future Improvements. And I add further, That the young Philofophers mull take care of looking or ^Heir Syflema- R 2 ticf^ $6 Of the Modern, &c. Gttfy £ ticj^ Notions as the bounds and perfeBions of Knowledge > nor make account to fix eternally upon tbofe theories, as ejlablifh'd and infallible Certainties : But conftder them in the wodeft fenfe of Hypothefes, and as f JE>/»g/ they are to take in their paffage to ethers that are more valuable and important* I fay, The ¥eri- fateticl^ Studies thus tempered, will not, I fuppofe, be difal- lomd by thofe who are for the VraUical Methods i and fo the Vniverfity-Ejlablijkvtents can receive no prejudice from the Spirit that d Mikes a perpetual acquiefiencc in the Fbilofophy of the frefent Schools, THE The USEFULNESS O F Real Philofophy T O RELIGION. j -^ c^t-l Q h Or I e\ vi v i I i , I effap iv. I Xfbi 4- Cffap iv. THE USEFULNESS O F Real Philofophy T O RELIGION. IT is the perverfe Opinion of hafty, inconfiderate Men, that the ftudy of Nature is prejudicial to the Interefts of Religion » And fome,who are more zealous than they are wife, endeavour to render thjk Naturalijl fufpedied of holding fecret correspondence with the Atbeift: which things if really they were fo, 'twere fit that the Writings of ?bilofo- ■pbers mould be fent after the Books of curiam Arts, that were voted to Deftru&ion by Apoftolicl^ Authority and Zeal i and then were they all laid together in a fired heap, and one Drop from my Finger would quench the Flames, I would not let fall that Drop. But 'tis to be hoped there is no fuch guilt or dan- ger in the cafe > we may fuppofe rather, that thofe unkind furmifals concerning natural Wtfdom-t are the effects offuper- jiitious the Ufefulnefs of Real PUUfiffy fittfy 4. fiitious Ignorance ; yea, I doubt they are fome of the Reliques of that Barbarifm, that made Magick of Mathematicks, and Herefie of Greeks and Hebrew, And now, were this grofs conceit about the Knowledge of Nature only the fear and fancy of the meer vulgar, it were to bepardon'd eafily, and lightly to be conilder'd i but the worfh is, the infection of the weak jealoufie hath fprcad it felf among fome of thofe whofe Lips fhould preferve Knowledge ; and there are, I doubt, divers of the Injlrufiers of the People, who (hould endeavour to deliver them from the vain Images of Fan- cy, that foment thofe fears in their own Imaginations, and theirs. For the fake of fitch, and thofe -others, who are ca- pable of Conviction, I (hall endeavour to juftifie fober Inqui- sitions into God's Works ; and to mew, that they are not only innocent* but very ufeful in mod of the Affairs wherein Religi- on is concerned. This I (hall do, for more clearnefs of proof, by a gradual motion of Difcourfe, from things that are plain, and acknowledg'd ( which I (hall touch briefly ) to the main Matter! would enforce : In this order > ( I. ) That God is to be praifed for his Wor\s, ( II. ) That his Works are to be fiudied by thofe that would praife him for them, { III. ) That the jludy of Nature^ and God's Workj, is very Serviceable to Religion. ( IV. ) That the CMinifters and Profeffors of Religion ought not to difcourage, but promote the knowledge of Nature-, and the Works of its Author, THe FIRST contains two things, viz,, that God is to be praifed $ and particularly fir his Works, The former is the conftant Voice of Scripture, and Vniverfal Nature ; He U worthy to be praifed, faith the Kingly Prophet, 2 Sam.22. 4. Greatly to be praifed, faith the fame Royal Saint, 1 Chron. 16* 25. We are to offer him the Sacrifice of Praife, Hcb. 13-15. And are encouraged to do Co, becaufe, It is good to fing Praifes i and praife is comely for the upright, Pfal.i. 47. and pfalm. 33, To To recite all the particular recommendations and commands of this duty, were endlefs, I only mention the next to my thoughts, and add, That Nature faith the fame } That Praife is the Tribute that is due to the Author of our Beings > And we can offer him nothing left, and in a mam cr nothing elfe. All the World have been unanimous in this, and the rudeft part of Mankind, have owned the duenels of Praife and devout Ac- knowledgment. And (II.) the other Branch is as clear, That God if to be praifed particularly for his Works i For in thefe we have very full difcoverks of his Perfe&ions, and his Mercies, the molt proper Subjects for our Praifes. But here I muft be more large, and therefore propofe the following things to be confi- der'd. ( i.) When God himfelf would reprefent his, own Magni- ficence and Glory, he directs us to his Works. He illuftrates his Greatnefs to Job, by inftancing the Wonders of his Crea- tures : Among whom we are fent to the Earth, and Ocean > to the Clouds, and Rain '» to the Light, and heavenly influ- ence i to Behemoth, and Leviathan » to the Ojirich, and the Eagle i and the other Furniture of Land, and Air, and Seat, in the four laft Chapters of that Book i in all theie are the marks of his Glory, and his Greatnefs, and they are no lefs Ja of his Wifdom, and his Goodnefs > For in Wifdom he hath made them all, Pfalm. 104. and the Earth is full of his goodnefs, Pfalm. 1 19. 54* And again (2.) when devout and holy Men would quicken their own Souls, and thofe of others, to praife him, they ufe the fame method, and fend abroad their Thoughts among the Creatures to gather inftances of acknowledgment. Thus EUhu in Job magnifieth his Power by the Lightning and Tbun- der, by the Snow and Rain, by the Whirlwinds of the North, and Cold of the South, and calls upon his afflicted Friend to remember to magnifie his Works that Men behold > and again bids him ftand ftill, and confider the wondrous Worlds of God, Job 3<5, and 37 Chapters. And the Pfalmift upon the fame ac- count urgeth his Soul to blefs his Maker for his Majefty, and Honour, difclofed in the natural Wonders of the Heavens and S Earth, The Ufeftdnefs of Real Thilofofhy jBfl&f 4"; Earthy the Winds and Waters, the Springs and Grafs, the 7 rw and Hi///, Pfalm. 104. throughout, and he gives par- ticular thanks again, Pfalm. 136. for the difcoveries of the Divine Wifdom and Mercy in the /Jw»f inftances of his Provi- dence and Power ; which he further celebrates by calling up- on the nobleft of inanimates to praife him, Pjal. 148. Praife him Sun and Moon, praife him 0 ye Stars and Light ; which Creatures of his, though they are not able to fing Hallelu- jahs, and vocally to rehearfe his praife, yet they afford glorious Matter for grateful and triumphant Songs, and by their beau- ty, and their order, excite thnfe that fiudy and ohferve them, to adore and glorifie their Maker. And therefore the Prophet runs on further into an aggregation of more Particulars, of Fire, and Hail, Storms, and Vapours, Mountains, and Ce- dars, Beafts, and Fouls, and creeping Things b all which in the fame Divine Canticle are fummon'd to praife him ; that is, we are required to ufe them as the Matter and Occafions of Ho- ly Eucharijt and Thanksgiving- To thefe I add, (2.) That God was pleafed to fanUife a folemn Day for the celebration of his Works. He appointed a Sabbath for reft, and contemplation to himfelf, and for praife and acknow- ledgment to us j and his making Heaven, and Earth, the Sea, and all that in them is, is intimated as the reafon of theconfe- crationof that Day; which was obferved upon that account among the Jews » and the devout Chrifiians of eldeft times kept the fame in memory of God's Creation, after the inftitu- tion of the other Sabbath* This I take to be enough for the firft Propoiition, viz. That God it to be praifed for bit Works. I defcend to the fecond, which is, ( II. ) That hU Works are to be fiudied by thofe, that would praife him fir them. We are commanded to fing Praifes with underflanding, Pfal. 40. 7. and the Offering he requires, is that of a reasonable fervice. His Works receive but little glory from the rude wonder of the ignorant > and there is no wife Man that values the applaufes of a blind admiration. No one can give God the Glory of his Providence, that lets the Parti- culars of it pafs by him umbfervd > nor can he render due ac- knowledgments to his Word, that doth not fearch the Scrip- tures s iSffa? 4. to Religion. tures : 'Tis equally impoflible to praife the Almighty, as we ought, for his Works, while we carelefy confider them. We are commanded to fearch for Wifdom, as for bidden Treafure J It lies not expofed in the common ways » and the chief won- ders of Divine Art and Goodnefs are not on the furface of things layed open to every carelefs eye. The Tribute of praife that we owe our Maker, is not a formal /light confeflion that his Works are wonderful and glorious'* but fuch an acknow- ledgment as proceeds from deep Obfervation, and acquaintance with them. And though ouf profoundeft Study and Inqui- ries cannot unfold all the Myfteries of Nature, yet do they ftill difcover new Motives to devout admiration, and new Ob- jects for our loudeft Praifes. Thus briefly of the fecond Pro- pofition alf®, viz. That (Sod's Worlds are to he jiudied by thofe that would praife him fir them. From thefe I now advance to the Third, which will require more thoughts, and it is this, ( III. ) That the jiudy of Nature and God's Workjy is very ferviceable to Religion. We commonly believe that the glory of God is the end of thti > we iay 'tis kit, and we know 'tis ours » and the Divine Glory is writ upon the Creatures » the more we jiudy them,the better we underftand thofe Characters, the better we read his Glory, and the more fit are we to cele- brate, and proclaim it. Thus the knowledge of God's Works promotes the end of Religion. And it difpofeth us to it, by keeping the Soul under a conti- nual fenfe of God. He that converfeth with his Works, finds in all things the clear (lamps of infinite Benignity and Wifdom ; he perceives the Divine Art in all the turnings and varieties of Nature, and Divine Goodnefs in that. He obferves God in the colour of every Flower, in every fibre of a Plant, in every particle of an InfetJ, in every drop of Dew. He meets him in all things, and fees all things are his, and hath an ad- vantage hereby to be inftru&ed how to ufe them as our Makers, not ours, with reverence and thanksgiving, with an eye to his Glory, and an aim at his Enjoyment. This is the tendency of the knowledge of Nature » if it be abufed to different and contrary Purpofes, natural Wifdom is not in fault, but he that turns this excellent Inftrument of Religion upon it (df. But S 2 that 6 the Ufefulnefstf Real Philofiphy #(fap 4. that better ufe may be made of it, and by fome is, will appear by confldering particularly how acquaintance with Nature afllfts RELIGION againft its greateft Enemies, /hich are ftttjeiftn, ^aosttctlm, ^uper'totton, (Enttmffcifm, and t|je Rumour of gDityutfng. FOr the F;r/?, QtljetfiH, I reckon thus, The deeper infight any Man hath into the Affairs of Nature, the more he difcovers of the accuratenefs, and Art that is in the contexture of things. For the Works of God are not like the compofuionr of Fancy, or the Tricks of Juglers, that will not bear a clear Jfg&fj or Ariel fcrutiny \ but their exadrnefs receives advan- tage from the fevered: infpection ; and he admires moft, that knows moft » fince the infides and remote(i recedes of things haVe the cleared ftamps of inimitable Wifdom on them, and the Artifice is more in the Wheel-work^, than in the Cafe. For if we look upon any of the Works of Nature through a Mag* nifying Glafs that makes deep Difcoveries, we find Hill more beauty, and more uniformity of contrivance ; whereas if we iurvey the moft curious piece of humane ingenuity by that Glafs, it will difcover to us numerous Flaws, Deformities and ImperfeUions in our moft Elegant Mechanicks : Hence I gather, That the ftudy of God's Works, (hewing us more of the riches of Nature, opens thereby a fairer Profped: of thofe Treafures of Wifdom that are lodged within it i and fo fumiftieth us with deeper Senfes, and more Arguments, and clearer Con- victions of the exigence of an infinitely intelligent Being, that contrived it in fo harmonious and aftonijhing an order. So that if any are fo brutifh, as not to acknowledge him up- on the view of the meer external frame of the Univerfe, they muft yet fall dorvn before the evidence, when Philofophy hath opened the Cabinet, and led them into rhe Jewel-boufe, and (hewn them the furprizing variety that is there- Thus though the obvious Firmament, and the motions ot the Sun and Stars, the ordinary vkiffitudes of Seafons, and productions of things, the vifiblc beauty of the great World, and the ap- pearing variety and htnefs of thofe Parts that make up the lit- tle •jBfttityi* *° Region* tie one in Man, could fcarce fecure Galen from the danger of being an Athe\\\ : Yet when he pryed further by Anatomical Enquiries, and faw the wonderful diverfity, aptnefs, and or- der of the minuteft Strings, Pipes, and Parages that are in the inward Fabrick > He could not abftain from the devoutnejs of an Anthem of Acknowledgment. And that the real k,now' ledge of Nature leads us by the hand to the confeflion of its Author) is taught us by the Holy Pen-man, who fuggefts that the vifible things of the Creation declare him. The Plebeian and obvious World no doubt doth, but the Philofophical much more. So that whofoever faith, that inquiry \nto Nature, and God's Works leads to any degree of Atheifm, gives great ground of fuipicion that him/elf is an Atheiji > or that he is that other thing that the Royal Pfalmift calls him, that faith in bis heart there U no God. For either he acknowledged the Art and exatlnefs of the Works of Nature , or he doth not > if not, he diftarageth the Divine ArchiteU, and disables the chief Argument of his exigence: If he doth, and yet affirms that the knowledge of it leads to Atheifm, he faith he knows not what, and in effect this, That the fight of the order and me- thodof a regular and beautiful contrivance tends to perfwade that Chance and Fortune was the Author. But I remember I have difcours'd of this elfewhere, and what I have faid for Philofophy in general from its tendency to devout Acknowledgments, is not fo true of any as of the "Experimental Mid Mechanic]^ For the Phyfiology of the mo- dern Peripatetic^ Schools creates Notions, and turns Nature into words of Jecond Intention, but difcovers little of its real beauty, and harmonious contrivance i fo that God hath no glory from it, nor Men any Argument of his Wifdom or Exi- gence. And for the Metaphyseal Proofs, they are for the molt part deep and nice, fubjedt to Evafions and turns of Wit, and not fo generally perfwafive, as tbofe drawn from the plain and fenftb/e Topicks, which the Experimental Philofophy inlargeth and illuftrates. This then gives the greateft and fulleft alTurance of the Being of God, and acquaintance with this kind of Learning fur- niflieth us with the befl Weapons to defend it. For the modern Atheifts are pretenders to the Mechanic]^ Principles, viz,, thofe of the Ufef*l*efs of Real Thitofophy jCffap £ of meer Matter and Motion i and their pretentions cannot be fhamcd or defeated by any fo well, as by tbofe who throughly undrrjland that wild Syfteme of Opinions, 'thefe indeed per- ceive, that there is only Nature in fome things that are taken to be fupernatural and miraculous, and the Jhallow Naturalift fees no further, and therefore re{h in Nature \ But the true Philofopher (hews the vanity and unreafonablenefs of taking up fo Jhort '•> and difcovers infinite Wijdom at the end of the Chain of Caufej. I fay, If we know no further than occult Qualities, Elements, Heavenly Influences and Forms, we (hall never be able to difprove a Mechanic}^ Atheift •, but the more we underitand of the Laws of Matter and Motion, the more fhall we difcern the neceffity of a wife mind to order the blind and infenfible Matter, and to direH the eriginal Motions ; without the conduU of which, the Vniverfe could have been nothing but a mighty Chaos, and mifhapen Ma(s of everlafting Confuftons and Vijorders. This of the FIRS T, viz. That fita knowledge of Nature ferves Religion againfi Atheifm ', and that it doth alto, (II.) A Gainft £a&ouctfttl. sTis well known that the XI Sadduces denyed the exigence of Spirits, and Im- mortality of &>«// j And the Herefie is fadly reviv'd in our days. (i.) What a Spirit \s > and whether there be Spirits, or noti are queftions that appertain to the difquifition of Philo- fophy. The Holy Scripture, that condefcends to the plain ca- pacities of Men, ufeth the word Spirit ( commonly ) for the more fubtile and invisible Bodies, and 'twill be difficult from thence to fetch a demonftrative proof of Spirits, in the jhitt Notion. That there are Angels and Souls which are purer than thefe grofs Bodies, may no doubt be concluded from thence; But whether thefe are only a finer fort of Matter, or a different hind of Beings, cannot ( I think ) be determin'd by any thing deliver'd in the Divine Oracles. The Inquiry therefore belongs to Pbilofopby, which, from divers Operations inourM Souls concludes, That there is a fort of Beings which £fij£g(4* t0 Religion, which are not Matter or Body, viz. Beings, felf-motive, pene- trabljf&nd indivifible i Attributes directly contrary to tbofe of Matter, which is impenetrable, divifble, and iw and by the /*/»*, that there are Spirits, in the Jlri8eft fence, as well as corporeal Beings. Now by fiating the Nature, and proving the Exigence of Spirits, a very confiderable fervice is done to Religion : For hereby our Notion of the adorable Deity is freed from all ma- terial grofneis, in which way thofe muft conceive him, that acknowledge nothing but Body in the World > which certain- ly is a very great dif-intereft to his Glory, and fuggefts very unbecoming thoughts of him. And by the due fetling the Notion of a Spirit, the conceit of the SouVs Traduction, is overthrown, which either arifeth from dire ft Sadducifm, or a defett in Philofophy. Hereby our Immortality is undermined, and dangeroufly expofed : But due Pbilofopbical Difquifition will fet us right in the Theory. For the former of the Errors mention'd, viz* the Antbro- fomorpbite Do&rines, that make God himfelf a corporeal Sub- ftance ; Thofe cannot be diff>roved, but by the Ufe and Ap- plication of the Principles of Philofopby \ Since let us bring what Arguments we can from the Scriptures, which fpeak of the Perfection, Infinity, Immenfityt Wtfdom, and other Attri- butes of God j ibefe no doubt will be granted » but the Que- ry will be, Whether all may not belong to a material Being s a queftion which Philofopby refolves i and there is no other way tofearch deep into this Matter, but by thofe Aids. So likewife as to the Tradu&ionot the Soul; The Argu- ments from Scripture againft it are very general j yea many expreffions we find there, feem at firft fight to look that way. And therefore this other help, Philofopby, muft be ufed here alfo i and by the diftindt reprefentation which it gives of the Nature of Spirit, and Matter, and of the Operations that ap- pertain to each, this Error is effectually confuted i which it cannot be by any other proceeding. Thus Philofophy befriends us againft Sadducifm, in the firft Branch of it, as it explodes the being of Spirits* (2.) The. I o the Ufefulnefs ef Real Pbi/ofophy fBttty 4. C 2. ) The other is, the denyal of the Immortality of our Souls i The eftablifliment cf this likewife, the Students of Philofophy and God's Work/ have attempted in all Ages, and they have prov'd it by the Pbilofophical confiderations of the nature of Senfe '•> the quicknefsof Imagination > the fpiritua- lity of the Vnderfiandings the freedom of the Willi from tbefe they infer, that the Soul is immaterial-* and from thence, that it is immortal v which Arguments are fome or' the moit demonflrative and cogent that the meer reafons of Men can ufe > but cannot be manag'd, nor underftood, but by tbofe that are inllrudred in Philofophy and Nature. I confers there are other Vemonjirations of our Immortality, for the plain Underftandings that cannot reach thofe Heights, The Scripture gives clear evidence, and that of the Kefurreclion of the Holy Jifus, is palpable ; But yet the Pbilofopbical Proofs are of great ufe, and ferve for the conviction of the Infidel, to whom the other inducements are nothing ; and the deeper knowledge of things is neceiTary to defend tbvs great Article of Religion againft fuch Men, fince they alledge a fort . of Arguments to prove the Soul to be mortal, that cannot be confuted but by a reafon inftru&ed in the Obfervations of Na- ture. For the Modern S adduce pretends, that all things we do, are performed by meer Matter and Motion \ and confequently, that there is no fuch thing as an immaterial Being: fothat when our Bodies are diffoltfd, the whole Man is defiroyed and loft for ever > which difmal con clufion is true and certain, if there be nothing in us but Matter, and the refults of Motion > and thofe that converfe but little with Nature, underftand lit- tle what may be done by tbefe ; and fo cannot be fo well aflu- red that the Elevations, Mixtures, and Combinations of them cannot be at laft improv'd fo far, as to make a fenfible, rea- foning Being i nor are they well able to difprove one, that af- firms that they are aUuaVy advanc'd to that height : whereas he that hath much inquired into the Works of God and Na- ture, gains a clear figtu of what Matter can perform,and gets more and ftronger Arguments to convince him, that its Modi- fications and Changes cannot amount to perception and fenfe > fince *gfl&?4' to Religion. lT fines in all its Varieties-, and highejl Exaltations, he finds no Specimens of fitch Powers. And though, I confefs, that all Mechanic^ Inquirers make not thit ufe of their Inquifithns and Vifcoveries > yet that is not the fault of the Method-, but of the Men ", and thofe that have gone furtheil in that way, have receded molt from the Saddu- cean Doctrines. Among fuch, I fuppofe, I may be allowed to reckon the Noble Kenatus Ves- Cartes i And his Metapby- ficks and Notions of Immaterial Beings, are removed to the greateft diftance from all Corporeal Affections ; which I menti- on not to declare, or fignifie my adherence to thofe Principles » but for an Inftance, to (hew, that acquaintance with Matter, and the \norvledge of its Operations, removes the Mind far off from the belief of thofe high Effects which fome afcribe to Corporeal Motions •, and from all fuppofitions of the Soul's be- ing bodily and material. Thus Philofophy is an excellent Antidote againft Sadducifm, in both the Main Branches of if. But then I murt confefs alfo, that the Philofophy of the late Peripatetic^ Writers doth rather affift, than overthrow this dangerous Infidelity > I mean, in what it teacheth concerning Subjlantial Forms, which I fear tends to the difabling all Philofophical Evidence of the Im- mortality of Humane Souls. For theft Peripateticks make their Forms, a kind of medium between Body and Spirit, viz. Beings that are educed ( as they fpeak ) out of Matter ; and are fo dependent on it, that they perifh utterly, or return into the hofom of the Matter, (as fome cant ) when they ceafe to in- form it : But yet they allow not that thofe Forms are materi- al in their effential Conftitution and Nature. This is the Peripatetick account of fubji ant ial Forms, and fuch they affign to all Bodies, and teach, That the nobleji fort of them are fenfitive and perceptive, which are the Souls of Brutes. If this be Jo, that Beings which are not Spirits, but cor- ruptible dependants upon Matter, may be endowed with Ani~ madverfiun , and Senfe j what Arguments have we then to fhew, that they may not have Reafon alfo, which is but an Improvement, and higher degree of fimple Perception ? 'Tis as hard to be apprehended how any of the refults of Matter, T fliould ihe Ufefuhefs of Real fhilofophy #{&£ 4. fhould perceive > as how they mould pin their Percept ion /into Reafonings > and the fame Propofitions that prove the poflibi- lityof one, prove both; Co that thofe whoafHim that Beafts alfo have their degrees of true Reafou, fpiak very confonantly to thofe Principles. And if fuch material, corruptible Forms as the Peripateticks defcribe, are fufficient for all the Actions and Perceptions of Beafts, I know not which way to go about to demonflrate, that a more elevated fort of them may not fuffice for the reasonings of Men. To urge the Topicks of Proof, I mention'd, from Notions, Compositions, Deduftions, and the like, which are alledged to prove our Souls Immaterial i I fay, to plead thefe, will fignirie nothing but this, That Humane Souls are no portions of Matter, nor corporeal in their formal ElTence> But how will they evince, that they are not educed from it, that they depend not on Matter, and (hall not perijh, when their refpe&ive Bodies are diflblved. Certainly all thofe Arguments that are brought for our Immortality, are in this way clearly difabled. For all that wexan fay, will prove but tbfr, That the Soul is no Body, or part of Matter ; but this will amount to no evidence, if there are a middle kind of Ef- fences, that are not corporeal, and yet mortal- So that when I fay, Philosophy ferves Religion againft Sad- iucifm, I would not be understood to mean the Peripatetic]^ Hypotbefeis ; but that Philofophy w hich is grounded upon ac- quaintance with real Nature, 'this, by leaving this whole unintelligible fort of Eeingsout of its Accounts, (as things for which there is no fhadow of ground from Reafon, or Na- ture, but good evidence of their non-exiftence from both ) difappoints the S adduce of the advantage he hath from this needlefs and precarious Principle. And by distributing Sub- fiance into Body-, and Spirit, without the admiflion of middle Natures ; the Real Philofophy gives demonilrative force to thofe Arguments for our Immortality, that prove our Souls are not Bodies '•> and fo Sadducifm is ruined by it. Thefe things I have thought fit to advertile, not out of de- fign to cenfure any particular way of Philofophy > but for the fecurity of my Difcourfe. And though I have made a little bold with the Peripateticks here, yet the great Name of Arijlo- tie, to which they pretend, is not concerned i for I am con- viuc?d9 , iE(fe£ 4- to Religion. x 3 vinc'd, that he taught no fuch Doctrine of fubftantial Forms, as his later Senators and Interpreters have imputed to Him » who indeed have depraved, and corrupted his fenfe, ( al- moft) in the whole Body of his Principles, and have pre- fented the World with their own Fanciest inftead of the ge- nuine Opinions of that Fbilofopher. But I proceed, ( III. ) rr^He Real Thilofopby, that inquires into God's X Work/, affiftsKf/igw»again(tfi>uyerttttion, ano- ther of its fatal Enemies. That I may prove this, it muft be premifed, That Superjlition confifts, either in beftowing Religious Va- luation and Efteem on things, in which there is no good i or fearing thofe, in which there is no hurt : So that this Folly ex- preffeth it felf, one while in doting upon Opinions, as Funda- mentals of Faiths and Idoliziug the little Models of Fancy, for Divine Institutions : And then it runs away afraid of harmlefs, indifferent Appointments, and looks pale upon the appearance of any ufual Effect of Nature* It tells ominous Stories of every Meteor of the Night » and makes fad Inter- pretations of each unwonted Accident : AH which are the Pro- duces of Ignorance, and a narrow Mind i which defeat the Defign of Religion* that would make us of a free, manly, and generous Spirit j and indeed reprefent Chrijlianity as if it were a fond,fnea](ing, wea\ and peevish thing, that emafculates Mens Understandings, making them amorous of toys, and keeping them under the fervility of cbildijh fears i fo that hereby it is expofed to the dijlruji of larger Minds, and to the fcorn of Atbeifis > 'tbefe and many more are the mifchiefs of Superjlition, as we have fadly feen and felt. Now againft this evil Spirit, and its Influences, the Real, "Experimental Philofophy, is one of the belt Securities in the World. For by a generous and open Inquiry in the great Field of Nature, Mens minds are enlarged, and taken off from all fond adherences to their private Sentiments. They are taught by it, That Certainty is not in many things > and T 2 that 1 4 the Ufefulnefs of Real Pbi/cfepty ^ffay 4. that the moft valuable Knowledge is the p radical i By which means they will find themfelvesdifpofed to more indtfferency towards thofe petty Notions ', in which they were before apt to place a great deal of Religion i and to reckon, that all that will (Ignifie, lies in the few, certain, operative Principles of the Gofpel i and a Life fuitable to fuch a Faith ; not in do- ting upon Queftions,and Speculations that engender jirife : and thus the Modern, Experimental Philofophy of God's Workj, is a' Remedy againft the notional SuperlHtion ( as I may call it) which hath been, and is fo fatal to Religion, and the peace of Mankind. Befides which, ( by making the Soul great ) this Know- ledge delivers it from fondnefs on fmaU Circumftances, and imaginary Models i and from little fcrupulofities about things. indifferent^ which ufually work difquiet in narrow and con- tracted Spirits : And I have known clivers, whom Philofophy j and not Difputes, hath cured of this Malady. This we mayobferve, that thofe Remedies are thebeft, and mod effectual, that alter the temper and difpohtion of the. Mind ; For 'tis fuitablenefs to that, which makes the way to Mens Judgments,and fettles them in their Perfwafions. There are few that hold their Opinions by Arguments, and dry Rea- fonings, but by congruity to the Understanding, and confe- quently by relifh in the ArTedrions : So that feldom any thing cures our inteteBual Difeafes, ( throughly ) but what chan- ges thefe. And 1 dare affirm, that the Free, Experimental Philofophy will do this to purpofe, by giving the Mind another Tintture, and introducing a founder Habit, which by degrees will repel and can" out all Malignities i and fettle it in a flrong and manly Temperament, that will mafter and put to flight all idle Dotages, and effeminate Fears. The Truth is, This World is a very Bedlam-, and he that would cure Madmen, mull not attempt it by Reafoning-, or iideavour to fhew the abfurdity of their Conceits; but fuch a courfe muft be taken,as may reltore the Mind to a right Crafts i and that ( when it is effected ) will reduce, and redlitie the extravagances of the diftemper'd Brain, which Dilutes and Oppofnions will but inflame and make worfe. Thus, for in- fiance, when frantick Pcrfons are fond of Feathers, and migh- tily. jSDBlp4* t0 Religion* %f tily taken with the employment of picking Straws, 'twould fignifie very little, to reprefent to them the vanity of the Ob- jects of their Delights j and when the Melancholia was afraid to fit down for fear of being broken, fuppoiing himfelf of Glafs, it had been to little purpole to have declared to him the ridiculoufnefs of his Fears j the difpofition of the Head was to be alter d, before the particular Phrenfie could be cured. 5Tis too evident how juft this is in the application to the prefent Age ; Superfluous fondnefs, and fears are a real de- gree of madnefs. And though I cannot (ay that Philosophy muft be the only Catbollc}{ way of Cure, (for of this-, the far greateft part of Men is incapable ) yet this I do affirm, that 'tis a Remedy, for thofe that are ftrong enough to take it : and the reft mult be helped by that, which change th the Genius j and this cannot, ordinarily, be done by any thing that op- pofeth the particular Fancy. However I muft fay, ( 2. ) That the fort of ' Superfiition which is yet behind in my account, and confifts in the cauflefs fear of fome Extraordinaries, in Accident, or Nature, is di- rectly cured by that Philofophy, which gives hit lively hoods of their Caufes ; and (hews that there is nothing in them fit* pernatural > the light of the day drives away Apparitions, and vain Images that fancy forms in obfcure {hades, and dark- nefs. Thus particularly the Modern Dodfrrinc of Comets, which have been always great Bugbears to the guilty, and /*- morous World ; hath refcued Philofophers from the trouble of dreadful Prefages, and the mifchievous Confequences that arife from thofe fuperftitious Abodings. For whatever the cafual Coincidences may be between thofe Phenomena, andthe<&re- ful Events, that are fometimes obferved clofely to atcend them, ( which, as my Lord Bacon truly notes, are obferv'd when they hit, not when they mifs ) I fay, notwithstanding thefe, the Real, Experimental Philofophy makes it appear, that they are Heavenly-Bodies, far above all the Regions of Vapours, in which we are not concerned ; and fo they are neither the Signs, nor the Caufes of our Mifchiefs* And; 16 the Ufefulnefs of Red Thilofopby jBHty 4; And for the other little things, which afford Matter for the 'tales about Prodigies, and other ominous Appearings, the knowledge of Nature, by exciting worthy and magnificent conceptions of the God of Natures cures that blafphemous abufe of the adorable Majefty, whereby foolifti Men attribute every trivial event that may ferve their turns againft thofe they hate, to his immediate, extraordinary interpofal. For 'tis ig- norance of God and his IVorkj, that difpofeth Men to abfurd ridiculous Surmifes, uncharitable Cenfures, feditious Machina- tions > and ( fo ) to Thoughts that are prejudicial to the Glo* ry of God, the Interefts of Religion, and the fecurify of Go" vernment i to that Juftice and Charity we owe to others, and to the happinefs that we feek our felves. To which I add, That thit kind of Superftition is a relique of Pagan Igno- rance, which made Men look on Thunder, Eclipfes, Earth- quakes, and all the more terrifying Phenomena ot Nature, as the immediate Effects of Powers Supernatural* and to judge Events by flights of Birdsy and garbages of Cattel, by the accidental occurfions of thvs Creature, and the other, and al- moft zvexycafual occurrence. But thefe Particulars have been moilingenioufly reprefented, and reproved in a late very ele- gant Dilcourfe about Prodigies j And though I do not acqui- elce in the Defign of that excellently penn'd Book, which is to difcredit, and ta\e away all kinds of Prefages > Yet I think it hath done rarely well, fo far as it difcovers the folly and mifchiefs of that ignorant and fuperftitioHf Spirit, that makes every thing a Prodigy. With fuch apprehensions as thefe, the tyawledgeof Nature rills thofe Minds that are inftrudted in it. And there is no doubt, but that the Antipathy the Real Philofophy bears to all the kinds of Superltition, is one cauie why zealous Ignorance brands thofe Refearches with the mark of Atheifm and Irreligion, For fuperftitious Folly adopts thofe groundkfs Trifles, which Philofophy contemns and reproves, into the Family of Religion ; and therefore reproacheth the Defpifers of them, as Enemies to the Faith and Power of God- lintis. So it fared with fome of the braveft Spirits of ancient times, who have had blacky Characters fixt upon tiieir great and worthy j&ft&t 4* i0 Religion, |W- worthy Names, only for their Oppositions of the foolifti Rites and Idolatries of the vulgar Heathen. We know the cafe of Socrates: And (as to the interefi of their Names) that of Anaxagsras, Theodora*, Protagoras, and Epicurus, was much worfe i the cauflefs infamy coming down the Stream as far as the laft Ages. Since then, we know who was an Here- ticl^ for faying there were Antipodes \ and a Pope was taken for a Conjurer for being a Mathematician i yea thofe noble Sciences were counted Diabolical » and even the Sacred Lan- guage could fcarce efcape the fufpicion. In later times Ga- UUo fell into the Inquifition for the Difcoveries of his "tele- fcopes \ and CampaneUa could not endeavour to aifert, and vindicate the freedom of his Mind, without lofing thatoi his Peifon. I might come nearer to our own days, and knowledge : GothicJ^ barbarity, and the Spirit of the Inquifition is not quite worn out of the Reformation i Though indeed it ordinarily remains but among the fcum and dregs of Men : And no one is either left Religious, or left Wife for being accounted an Atheiftby the common Rabble. But where-ever the know- ledge of Nature, and Gods JVorkj hath in any degree obtain'd, thofe vile Superfiitions have been defpifed, and put to an infa- mous flight. But to take another ftep, (IV.) npHe Keal Philofophy, and knowledge of God's X Workj, ferves Religion againlt flEntfjuSafm, ano- ther dreadful Enemy. Now Enthufiafm is a falfe conceit of htfpiration > and all the bold and miftaken Pretentions to the Spirit in our days, are of this fort. What particularly Religi' on hath furTer'd from it, would be too long to reckon upon this occafion > It will be enough to fay, in an Age that hath fo much and fuch fad experience of it, That Enthufiafm hath introduced much phantaftry into Religion, and made way for all imaginable Follies, and even Atheifm it felf ; which it hath done two ways. ( i. ) By crying up the Exceffes and Dif- eafes of Imagination for the greateft height of Godlinefs > And ( 2. ) By the difparagrraent of fober Reafon, as an Enemy to the. 1 8 the Ufefulnefs of Real Pbi/ofiphy fBfay 4. the Principles of Faith* And Philofophy afiilts Religion againft both thefe. FOR the fir\l in order ; The real knowledge of Nature detedts the dangerous impofture, by (hewing what ftrange things may be effected by no diviner a caufe than a jirong Fan- cy impregnated by Heated Melancholy; For th'a fometimes warms the Brain to a degree that makes it very atlive and ima- ginative, full of odd Thoughts, and unexpected Suggestions •, fo that if the 'temper determine the Imagination to Religion, k flies at high things, at interpretations of dar}^ and Prophetic^ Scriptures » at Predictions ot future Events, and myjleriom Difcoveries, which the Man exprefleth fluently and boldly, with a peculiar and pathetick Eloquence > which pregnances being not ordinary, but much beyond the ufual tone and tem- per of the Enthufiaji > and he having heard great things of the Spirits immediate Motions and Injpirations, cannot well fail of believing himfclf inspired, and of intitling all the excurfi- ons of his Fancy to the immediate AUings of the Holy Ghojt ; and thofe thoughts by the help of natural pride and fllf-love^ will work alfo exceedingly upon the heightned Affefiions, and they upon the Body fofar, as to caft it fometimes into Rap- tures, Extafies, and Veliguiums of Senfe, in which every Vream is taken for a Prophefie, every Image-of the Fancy for a Vifwn, and all the glarings of the Imagination for new Lights m&Revelations* Thus have our Modem Prophets been infpired by Temper and Imagination, and not by Dtfign only \ For we may not think they are all Hypocrites and knowing Impoftors ; No, they generally believe themfelves, and the ftrength of their highly invigorated Fancies (huts out the fober Light of Realbn that (hould difabufe them, as Jleep doth that of our External Senfes in our Dreams. And the filly People that underftand not Nature, but are apt to take every thing that is vehement to be fucred, are eafily deceived into the belief of thofe Pretcnli- ons ; and thus Viftjfs have been worjhip^d for Religion. This account the Philosophy of Humane Nature gives of that, by which the World hath been fo miferably abufed. And when we caft our eyes abroad, we may plainly fee that thofe glorious things are no mer^than what hath been done by ®ffa#4' to Religion. by the Extatic\ Priefts of the Heathen Oracles, and the ' men of all Religions-, by Sybils, Lmtatickst Posts, Vreamers and tranfported Perfons of all forts : And it may be obfcrv'd daily to what degrees of elevation exccfs of drinking will heighten the Brain, making fome witty, nimble, andi^ much beyond the ordinary proportion of their Parts and In- genuity ; and inclining others to be hugely devout, who ufu- ally have no great Jenfe of Religion i As I knew one, who would pray rapturoufly when he was drunj^, but at oche» ■ times was a moping Sot, and could fcarce fpeak fenfe. Thus alfo fome kinds of Madnefs, Bifeafes, Accidents, Pe. culunties of temper, and other natural things that beat the Brain, rill Men with high furprizing Conceits about Religion and furnifli them with fervid Devotion, great readinefs of Expreflion, and unexpected applications of Scripture to their crafy Conceitsi I fay,the Experimental Pbilofopby of our Natures informs us, that all this is common in alienations, and fmgte* Unties of Mmd and Complexion. And they were remarkable in the Prophets of the Heathen, and the Priejl whom Saint Au- flmknew, that would whine himtelf into an Extafie; In the wonderful Difcourfes of the American Bifliop, that faid he was the Holy Ghoft, and the canting fluency of the German Enthufiafts, fome of whofe Imaginations were as wild and extravagant ', of fuch Inftances I might make up a much lar- ger Catalogue, if I mould defcend to our DomejUck Lunatichs but their temper is well known, and therefore I only add this' more ; That I have often met with a poor Woman in the North, whofe habitual conceit it was, That (he was Mother of God, and of all things livings I was wont to perfoliate a kind of complyance with her Fancy, and a modeft defire to be further informed about it i which gentlenefs drew from her fo many odd fetches of Difcourfe, fuch applications of Scripture, and fuch wonderful references to Things, in which me was ne- ver inttrudted, that look'd like gleanings out of Hobbs and Epicurus, that I have been much amazed at her talk : And yet when I diverted her to any thing elfe of ordinary Matters, me fpoke ufually with as much fobriety and cold difcretion, as could well be expecled from a Pcrfon of her Condition i v nor 20 the Ufefulttefs ofRealThilofophy ^Sfl&J 4; nor c[id (he ufe to be extravagant in any thing, but about that particular Imagination j which Inftance among many others I might produce, very much confirms me in the truth of that Obfervation of thofe Philofophers who have given us the beft light into the Enthufiafiicf^ Temper, viz. 'that there is a fort of madmfs, which takes Men in fome particular things, when they are found in others : which one Proposition will afford a good account of many of the Phenomena pi Enthufiafm > and mews that the Extravagant* among us may be really dijlraHed in the Affairs of Religion-, though their Brains are untouc'd in other Matters. Thus a Fhilofophical ufe of objervation, and the fyiowledge of Humane Nature by it, helps us to diltinguifli between the Ef. .fecit of the adorable Spirit, and thofe of an hot diftemper'd Fancy i which is no fmall advantage for the fecuring the Pu- rity, Honour, and all the intereftsof Religion. Eut (2.) there is another mifchief of the Enthufaflic\ Spirit behind, and that is its bringing Reafon into dilgrace, and denying the ufe thereof in the Affairs of Faith and Reli- gion : This is an evil that is the caufe of many more ; for it hath brought into the World all kinds of Phanta/lry and Folly, and expofed Religion to Contempt and Dcrilion, by making Madnefs and Vifeafes Sacred : It leads Mens Minds into a maze of confufed Imaginations, and betrays them into Bogs and Precipices, deprives them of their Light and their Guide, and lays them open to all the Delufions of Satan, and their own diftemper'd Brains : It takes Religion off from its Foun- dations, and leaves the Intereftof Eternity in Mens Souls, to Chance, and the Hits of Imagination j teaching thofe that are deluded to lay theftrefs of all upon Raptures, Heats, and MjfierioM Notions, while they forget] and fcorn the plain Chi iiiianity which is an imitation of Chrifi: in Charity, Hu- mility, Jujiice, and Purity j in the exercife of all Vertue, and command of our felves : It renders Men obnoxious to all the Temptations of Atheifm> and the blackeft Infidelity i and makes it impoflible to convince an Inridel, to fettle one that doubts, or to recover one that is fallen off from the Faith. Thefe Evils I am content only to name in this place, having rcpre- Sffap 4. " Keligionl reprefented them more fully in another Difcourfe » and the experience of our own Age may convince us, with a little consideration upon it, That all thofe fatal Mifchiefs have been Che Effects of the Contempt, and Difparagement of Rea- fon* But yet though I affirm this, I am not fo rafh, or fo unjuft as to believe, or fay, That this Spirit hath produced all thofe fad things in every one that fpeaks hotly, and inconsiderately againft Reafon : I am far from the wildnefs of fuch a cenfure, becaufe I know how much imprudent Zeal, cujhmary 'talk, high Pretenfwns, and fuperflitious Fears, may work even upoa honefl Minds, who many times hold bad things in the Prin- ciple, which they deny in the Vradice, and ib are upright in their Wills, while they are very much confufed, and ««- flaxen in their Vnderftandings* This I account to be the cafe of multitudes of pious People in reference to Rea- fon, They have heard hot-headed indifcreet Men declaim againft it, and many of them, whofe Opinions will not bear the Light, have an intereft to do fo ; Their Pretenti- ons were plaufible, and their Zeal great > their Talk loud, and their Affirmations bold ; and the honeft well-meaning Folks are caught in their Affections i and thefe lead bad Principles into their Minds, which are neither difpofed, nor able to ex- amine : So they believe and ipeak after their Teachers > and fay, That Reafon is a low, dull thing, ignorant of the Spirit, and an Enemy to Faith and Religion i while in this they have no clear thoughts, nor yet any evil meaning ; But let thefe Fancies fwim a-top in their Imaginations, and upon occafions they run out at the Tongues end, though they are not always improved to thofe deadly Practices. For Charity and Caution I have faid this > but yet nothing hinders but that all the fore- cited Evils are julily laid to be the "tendencies, and in too ma- ny Inftances have been, and are the Effects of this Spi- rit. And now I doubt not but 'twill be granted readily by all confidering Men, that whatever affifts Religion againft this<&- firudlve Enemy, doth it moft important fervicej and this the Free and Real Philofophy doth in a very eminent de- gree. V 2 In 21 the Ufefulnefs of Real Philofophy gflfyj 4. In order to the proof of this, we may confider what I in- timated juft now, viz. That Men are led into, and kept in this Fancy of the Enmity of Reafon to Religion, chiefly by two things : ( 1.) By an implicit afTent to the Syflemes and Vitiates of thofe who fir(l inlirucled them; And (2.) By defect in clearnefs of Thoughts, and the ability to ftate things di(linEi* ly, and to underfiand their Dependencies and Sequels i Both which Imperfections the Free Philofophy cures. For as to the F/'r/J, (1.) That Philofophy begins with the enlargement of the Mind, and attempts to free it from Prejudi- ces and Pre-ingagements, which fophifticate and pervert our Judgments, and render us incapable of difcerning Things as they are. Modeft, impartial enquiry is the Foundation of the real, experimental way of Philofophy. Not that it teacheth Scepticifm and Neutrality m ail Things, but this Caution in our Dilquifitions, That we do not fuddenly give firm aflents to Things not well underftood or examined: which no doubt is very juft and fafe. But as to what concerns thofe, who through ignorance, or other occafions, are incapable of ma- king due enquiry, I think they ought not to concern them- felves about Matters of Speculation at alii or at leaft not to affirm any thing poftively about them. 'Tis enough for fuch to believe and pradtife the plain Duties of Religion, which are clear in the Holy Oracles, and with which they may be ac- quainted without much fagacity, or deep Judgment : For Matters of theory, and difficult Enquiry, appertain not to the vulgar and lower rank of Understandings : But for thofe who are capable of fearcb after Truth, and are provided with anvantagesfor it, Freedom of Judgment is necelTary in order tQ their fuccefs. With this, I faid, the Real Philofophy be- gins i and in all its progrelTes (till more and more difpofeth the Mind to it, aud fo delivers it from the vajfalageoi Cufto- mary Sayings and Opinions. And now whoever is fo dihoofed, will not be fo ready to believe that Reafon is an Enemy to Religion, till he have confi- der'd, and examin'd the Matter with an impartial Judgment : And I dare fay, whoever (hall do that, will want nothing to convince him, that fuch an Opinion is falfe and groundlefs, but J0(I&£4» t0 Religion 2$ but clear and dijUntt Thoughts, and the knowledge of Con- sequence, with which Pbilofopby will furnifli him. This is the fecond way whereby it helps to overthrow this Principle of Entbuftafm, viz. ( 2. ) By teaching us to fiate Matters clearly, and to draw out thofeconcluiions that are lodged in them. For 'tis conftt- fionof Notions ', and a great defett in reafbning, that makes dark Zeal to rave Co furioujly againft: Reafon. Now Pbilofopby is Reafon methodized, and improved by Study, Observation, and Experiment > and whoever is addicted to tbefe, is exerci- (ed frequently in inquiry after the Caufes, Properties, and Re- lations of Things, which will inure the Mind to great *#- tentnefs, and inable it to define and dijiinguifb, and infer right- ly i And by thefe the Allegations againft Reafon will be made appear to be idle Sopbifms, that have no found fenfeor fub- fiance in them. And though the Difcourfes of fome, who have talk'd much of Philofophy and Reafon, have been fometimes bold and faw- cy, and oppofite to the Interefts of Religion : Yet true Pbilo- fopby, and weti managed Reafon, vindicate Religion from thofe abufes, and (hew, that there was Sopbiftry and impoflttre in thofe Pretentions : So that they are no more to be blamed for the Infolemies and Riots of thofe that ufurp their Name, than Religion it (elf is, for the Immoralities of fuch as cloath them- felves in the Garments of external Piety and Saintfhip. Thus of the fervices of Pbilofopby againft ENt.HV S 1 A S M. I come now to the laft Intiance. (V.) It S'4 Me Ufcfulncfs of Real Thilofophy ;£(&{ £ C v* ) TT nelPs Religion againft the l^ttmour of gDirputtng » JL By which I mean that evil Genius, that makes Men confident of uncertain Opinions i and clamoroufly contenti- ous againft every different Judgment. This is that petulent Spirit that turns Religion into Air of Notion-, and makes it in- tricate and uncertain'-, fubjedt to eternal Quarrels, and Ob- noxious to Scepticifm and Infidelity ; 'that which fupplants Charity, Modejly, Peace, and Meetyefs i fubftituting in their room, Rage and Infolence, Pride and Bitter Zeal, Clamours and Vivifwus, and all the Oppofites of the Spirit of Cbrift, and the Gofpel. So that, it depraves Religion, and makes its Sacred Name an Infirument to promote the Projects of the Kingdom of Varkftefs ; by envenoming Men one againft ano- ther, and inflaming their Spirits, and crumbling them into Seels, and difiurbing Societies > and fo it hinders the Progrefs of the Gofpel, and lays it open to the fcorns of Vnbelievers » it turns Men from the defire of prattifing, to the itch of talk? ing, and abufes them into this dangerous belief, That Godli- nefs confifts more in their beloved Orthodoxy, than in a fiber Vertue% and the exercife of Charity > it makes them pert and pragmatical '•> bufie about the Reformation of others, white they neglect their own Spirits > fancying a perfection in the fluency of the 'tongue, while the worft of Pafllons have the Empire of their Souls, 'thefe are fome of the fad Effects of the Humour of Difputing, which hath done deplorable execution upon Religion in all Places and Times » and therefore 'tis none of the lean" Services that can be afforded it, to deftroy this evil Genius s and there is nothing, meerly humane, that contri- butes more towards the rooting of it out of the World, than the Free and Real Philofiphy. For, ( 1.) An intimate Commerce with God's Wor]q, gives us to fee the mighty Difficulties that are to be met in the /pecula- tion of tlxem \ and thereby Men are made lefs confident of their Sentiments about "Mature, and by many Confederations and Obfervations of th'tt kind, are at length brought to fuch an habitual Modefty, that they are afraid to pafs bold Judgments upon i5ftap4* t0 Religion 25 upon thofe Opinions in Religion, of which there is no infallible affurance. And (2.) By the frequent exercifes of our Minds, we come to be made fenfible how eafily, and how oft we are de- ceived, through the fallibility of Senfe, and jhortnefs of our Understandings i by Education, Authority, Interefi, and our AffeUiom > and fo are djfpofcd to a more -prudent coldnefs and diffidence in things of doubtful Speculation, by which the Vifputing Humour is deftroyed at the bottom, Befides which, (3.) The Real Philofophy brings Men- in love with the Practical Knowledge : The more we have imployed our felves m Notion and Theory, the more we (hall be acquainted with the uncertainty of Speculation i and our efteem, and love of Opinions will abate, as that fenfe increafeth : By the fame degrees our refpedt and kindnefs for Operative knowledge will advance, and grow i which difpofition will incline us alio to have lefs regard to Niciths in Religion, and teach us to lay out our chief Cares and Endeavours about Prattical and cer- tain Knowledge^ which will affift and promote our Venue) and our Happinefs i and incline us to imploy our felves in living according to it ; And this alfo will be an effectual means to deftroy the Humour of Contending. ( 4. ) Thilofophy gives us a fight of the Caufes of our Intel* leUual Diverfities i and fo lefTens our expectation of an Agree- ment in Opinions » and by this, itdifcovers the unreafonable- nefr of making confent in lefs certain Tenents, the condition of Charity and Union; and of being angry, and dividing up- on every difference of Judgment; By which the hurtful Ma- lignities of Vifputes are qualified, and the Difeafe it felf is undermined* ( 5. ) It inclines Men to place the EJfential Principles of Religion only in the plain, and certain Articles. For Philo- fophers are difpofed to think, that Certainty is in a little room : And whoever believes fo, concerning the Tenents of theology, will not lay the main ftrefs upon any, but the clear acknow- ledge Principles ; by which prudent Caution he fcrvesall the important Concernments of Religion. He will not rprangle for every Conceit > nor divide for every Difference > but takes care.. 2 6 the Ufefitlnefs of Real Pbi/ofophy jBff^ $ care to walk in the ways of Charity and Obedience > And fo the Church is fafe, and Scbifms are prevented and cured. ( 6- ) The Real Fhilofophy ends many Difputes, by taking Men off from unnecejfary terms of Art, which very often are the chief occafions of the Contefts : If things were ftated in clear and plain words, many Controverfies would be ended i and the Philofophy I am recommending, inclines Men to de- fine with thofe that are fimplcjl and plainefl s and thereby alfo it very much promotes the Interefts both of truth and Peace. In fum, I fay, the Free and Real Philofophy makes Men deeply fenfible of the Infirmities of Humane Intellect, and cur manifold hazards of mijlakjng, and fo renders them wary and modefi, diffident of the certainty of their Conceptions, and averfe to the boldnefs of peremptory averting. So that the Philosopher think* much, and examines many things, feparates the Certainties from the Plaufibilities, that which is prefumed from that which is proved i the Images of Senfe, Pbanfie, and. "Education, from the refults of genuine and impartial Reafon. Thus he doth .before he Afifents or Denies i and then he takes with him~alfo a Senfe of his own Fallibility and Vefefts, and never concludes but upon refoluticn to alter his Miud upon contrary Evidence. Thush.1 conceives warily, and he ipeaks with as much caution and referve, in the humble Forms of [_So Itbink^, and In my Opinion, and Perhaps 'tis fo—~] with great difference to oppofite Perfwafion, candour to Diffenters, and calmnefs in Contradictions, with readi- nefs and defrre to learn, and great delight in the Difcove- riesof Tmth, and Detections of his own Miftakes. When he argues he gives his Keafons without PaJJion, and Jhines with- out flaming, Difcourfes without wrangling, and differs with- out dividing- He catcheth not at the Infirmities of his Op- pofite, but lays hold of his Strength, and weighs the Sub- itance without blowing the duji in his eyes. He entertains what he rinds reasonable, and fufpends his Judgment when he doth not clearly under/land. This is the Spirit with which Men are infpired by the Philofophy I recommend. It makes themfo iufi, as to allow that liberty of Judgment to others* which themfelve s deiire, and fo prevents all imperious Dilates and Impofings, all Captions Quarrels and Notional Wars. And that IR&P4' to Religion. if that this is the Pbilofopbick^ Genius, may be (hewn in a grand Inftance, the R 0 T A L SO CTETX, which is the Great Body of PraCiical Philofophers. In tb'n Jjfembly, though it be made up of ail kinds of Vifpofttions, Profeflions, and Opi- nions \ yet hath Pbilofopby fo rarely temper'd the Conjiitution, that thofe that attend there, never fee the Icaft inclination to any unhandfome opposition or uncivil reflexion, no bold obtrufi- om or confident fayings. The forbearing fuch Rudenefles is indeed a Law of that Society, and their Defigns and Methods of Inquiry, naturally form Men into the modeft temper, and fecure them from the danger of the Qttarrelfome Genius. This is palpable evidence of the fweet Humour, and ingenious 'ten- dencies of the Free Pbilofopby ; and I believe 'twill be hard to (hew iuch another Example in any fo great a Body of differing Inclinations and Afprehenftons. Thus the Experimental Lear* Ming rectifies the grand Abufe, which the Notional Know- ledge hath fo long foftei'd and promoted, to the hinderance of Science, the dijiurbance of the World, and the prejudice of the CbrijiianFaitb. And there is no doubt, but as it hath altered and reformed the Genius in Matters of Natural Re- Jearcb and Inquiry j (b it will in its progrefs difpofe Mens Spi- rits to more Calmnefs and Modefty, Charity and Prudence in the Differences of Religion, and even Silence Difputes there. For the free fenfible Knowledge tends to the altering the Cra- fts of Mens Minds, and fo cures the Vifeafe attheRoofi and true Pbilofopby is a Specific^ againft Vijputes and Vivifions. To confirm which we may obferve further, That when- ever tb'vs fort of Knowledge prevails, the Contentious Divinity loleth ground j and 'twill be hard to find any one of thole Philofophers, that is a zealous Votary of a Sect : which re- fervednefs doth indeed give occafion to Sectaries, and Bigotts to accuie them of Atbeifm and Irreligion : But it really is no Argument of left Piety -, but of more Confideration and Knowledge. And 'twould make much for the advantage of Religion, and their own, if thofe fierce Men would under- ftand, that Chriftianity mould teach them that, which they rail againft in the Philofopbers. But now I muft expect to hear, X . (I.) That >8 the Ufefulnefs of Real Thilofophy jBtfog 4. ( I. ) That Dilutes fcrve to difcover truth > as latent Fire is excited, and difclofed by the collifion of hard Bodies : So that the Pretence is, That Philofophy doth, on this account, rather dilTerve than promote the Intercfts of Religion. To this, I Anfwer, ( 1.) That all the neceffary, material Truths in Divinity are already difcover'd ; and we have no need of New Lights there > the Ancienteji are trueft and beft j though in the difquifitions of Philofophy, there will be always occafions of proceeding. I add, ( 2.) Vifputes arc one of the worjl ways to difcover trw h > If new things were to be found out in Religion-* as well as Nature, they would fcarce be difclofed by this way of Enquiry. A calm Judgment, and difxind Thoughts, and impartial Confiderarion of many things, are necejfary for the finding Truth i which lies deep, and is mingled up and down with much Error, and fpecious falfhoodi and 'tis hard, if not utterly impcffible , to \ rcferve any one of thefe in the beat of Vijputation : In fuch Occafions, the Mind is commonly difordtred by Paflion, and the Thoughts are confufed, and our Conliderations tyed to thfe things which give colour to our Opinions. We are biaft by our Affedions to- wards our own Conceits i and our love to them is inflamed by oppofition » we are made incapable of entertaining the afliitance of our Oppofites Suggeflions by ftrong prejudice, and inclined to quarrel with every thing he faith by flight, and defire of triumph : and thefe are ill Circumftances for the difcovery of Truth : He is a wonderful Man indeed that can thread a Nee- dle when he is at Cudgels in a crowd '•> and yet this is as eafie, as to find Truth in the hurry of Difputation. The Apofile intimates, 1 tinu 6. 5. That perverfe Vifputers are dejlitute of truth > and tells us, That of the ftrife of words come en- vy, railings, evil furmiftngs, but no difcovery of unsown Ve- rities* Eut (II.) we are told, in favour of Difpufes in Religion, That we are to contend earneflly for the Faith that was once de- liveredto the Saints i and hereby Rereftes are faid to be confu- ted and overthrown : So that the difabling and fupprefling of Difputes, d&P4» t0 Religion* ip Difputes, teems to be a weakening, rather than any advantage to Religion, and the Concernments of it. To this, I fay, That by the Faith we are to contend for, I conceive, the EJfenti.ds, and certain Articles are meant » Tbefe we may, and we ought, to endeavour to defend and promote, as there is occafion •, and we have feen, how the Real Philofo- pby will help our Reafons in that Service. But pious Conten- tions for tbeje, are net the difputings of which I am now dif- courfing , thofe are ftiff Contends about uncertain Opinions : And fuch I dare very boldly fay, are no Contentions for the Faith, but the Inftruments of the greateft mifchiefs to it. As for thofe other Difputes that are ufed to convince Men of the Truths of the Gofpel, and the great Articles thereof i and for the difproving Infidelity and Herefie ; they are neceflary, and Philofopby is an excellent help in fuch Contefts. So that thofe other Objections pleadable from the neceflity of proving and trying our Faith, and convincing Heretick/'y From the Example of our Saviour's difputing with the Doftors and the S adduces » and of St. Paul at Athens with the Jews ; tbefe, and fuch other little Cavils, can fignifie nothing to the difadvantage of what I have faid about the Humour of Difpu- ting, in Matters of doubtful and uncertain Opinions ; againft; which the Red Philofopby is an Antidote. ANdthusI havefhewn, under ft\je material Heads, That the knowledge of Nature, and the Worlds of God, pro- motes the greateft Interefts of Religion > and by the three laft it appears how fundamentally oppofite it is to all Schifm and Fanaticifn, which are made up and occafioned by Superftiti- on, Enthuftafm, and ignorant, perverfe Difputings. So that for Atbeijis, and S adduces, and Fanatickr', to deteft and inveigh againft Philofopby, is not at all ftrange ; 'Tis no more than what may well be expected from Men of that fort ; Philofopby is their Enemy ; and it concerns them to difparage and re- proach it : But for the Sober and Religious to do any thing Co unadvifed, and fo prejudicial to Religion, is wonderful and deplorable : To fet tbefe right in their Judgment about Philo- fopbical Inquiry into God?s Works, is the Principal defign of X 2 tbefe 30 the Ufefulnefs of Real Philofophy jEflfop 4. tbefs Papers •, and in order to the further promoting of it, E advance to the laft Head of Difcourfe propofed, viz* ( IV. ) ^TPHat the M' The Irreligion of which in-, jurious carriage, nothing can excufe but their ignorance > And I will rather hope that they neither kpon> what they fay^ nor what they do, than believe that they have any direct defign againft the Glory of their Maker, oragainft any laudable en- deavours to promote it. I know well what mifchief Prejudice will do, even upon Minds that otherwife are very boneft, and intelligent enough* And there are many common fia.nde.rs, and fome plauilble Ob- jections in the Mouths of the Zealous againft Pbilofophy, which have begot an ill Opinion of it in well-meaning Men, who have never examined things with any depth of Inquiry. For the fake of fuch, I fhall produce the moll considerable Allega« tions of both forts, and I hope make fuch returns to them, as may be fufrkient to fatisfie thofe whofe Minds are not barr'd by ObU'macy, or Ignorance* €HfcP4#' u Religion, 31 I (peak firft of the M/«« Principles of the (jo//><7 and a Vertuous Life, overlooking their particular fondnejfes and follies. This is the temper of my Genius-, and *i!tf* fome w-zr/w People, who have more Heat than L/g&f , are apt to call Scepticifm and coW Neutrality : But that it defer ves better Names, 1 have made appear in fome other Papers. True it is, That the Men of the meer Epicurean fort, have left God, and Providence out of their Accounts \ But other Pin- Ufophers have (hewn what Fools they are for doing /e,and how abfurd their pretended Philofophy is in fuppofing things to have been made and ordered by the cafual hits of Atoms, in a mighty Void. And though their general Doctrine of Matter and Motion be exceeding ancient, and very accountable ; when we fuppofe Matter was at firil created by Almighty Power,and its Motions orderedy and directed by Omnifcient Wifdom » Yet the fuppofal, that they are independent and eternal-, is very precarious and unreafonable. And that all the regular Moti- ons in Nature mould be from blind tumultuous jumblings, in- termixtures, is the moft miphilojophical Fanfie, and ridiculous Dotage in the World ■-, So that there is no reafon to accufe Phi- lofophy of a Fault, which Philofophy fufficiently (names and reproves > and yet I doubt too many have entertain'd great prejudice againft it upon this fcore > and 'tis a particular brand upon fome of the modern Men, that they have revived the fiff&t!4* t0 Religion* 53 the Philofophy of Epicurus, which they tuink (-0 be in its whole extent Atheijiical and Irreligious* To which I fay, that the Opinion of the World's being made by a fortuitous concurrence of Atoms-, is impious and vile : And this thofe of Epicurus his Elder School taught : Whereas the late Reftorers of the Corpufcuhrian Hypothecs hate, and defpife the wicked and abfurd Doctrine i But thus far they think the Atomical Philofophy reafonable, viz. as it teacheth, 'that the Operations of Nature are performed by fub- tile firearm of minute Bodies '-, and not by I know not what ima- ginary Qualities and Forms : They think, 'that the various Motions and Figures of the parts of Matter^ are enough for all the Phamomena, and all the varieties , which with relation to our Senfes we call fuch, and fuch Qualifies. But then they fuppofe, and teach, 'that God created Matter, and is the ju- preme Orderer of its Motions-, by which all thofe Diverfities are made : And hereby Piety-, and the Faith of Providence is fecured. Ibti, as far as we know any thing of elder Times, was the ancient Philofophy of the World, and it doth not in the lead interfere with any Principle of Religion'. Thus far I dare fay I may undertake for moft of the Corpufcularian Thilofophers of our times, excepting thofe of M. Hobbes his way. And therefore I cannot but wonder at a late Reverend Au- thor, who feems to conclude thofe Modem Phi lofophers under the name and notion of fuch Somatifts, as are for meer Mat- ter and Motion, and exclude immaterial Beings : whereas thofe Learned Men, though they own Matter and Motion as the material and formal caufes of the Phenomena j They do yet acknowledge God's Efficiency, and Government of all Things, with as much ferioufnefs i and contend for it with as much zeal, as any Philofophers or Divines whatfoever. And 'tis , very hard that any number of Men fhould be expofed to the fufpicion of being Atheijis, for denying the Peripatetic}^ Qua' titles and Forms i and there is nothing elfe overthrown by the Corpufcularian Dodhines, as they are managed by thofe Pbih- • fophers. So that methinks that Reverend Perfon hath not dealt fo fairly with the great Names of Ves-Cartes, and Gaf- fendusj where he mentions them promifcuoufly with the meer. 34 the Ufefuhefs of Real Pbilofopby jBttfy 4. tneer Epicurean and Hobbian Somatifls, without any note to diftinguifh thtm from thofe Sadduces i For both thole celebra- ted Men have laboured much in alTerting the Grand Articles of Religion againft: the Infidel and Atbeift. But ( 2. ) 'tis alledg'd by fome, Pbilofopby difpofetb Men to defpife the Scriptures » or at leaji to negleft the jiudy of them > and therefore is to be flighted, and exploded among Chriiti- ans. To this I fay, That Pbilofopby is the knowledge of God's Works '■> and there is nothing in God's Works that is contrary to bis Word h How then fhould the Jiudy of the one incline Men to dtfpife the other ? Certainly had there been any fuch impi- ous tendency in fearching into God's Works to the leffening of our value of the Scriptures, The Scripture it felf would never have recommended it Co much unto us > Yea, this is Co far from being true , that on the contrary, the knowledge of God's Works tends in its proper nature to difpofe Men to love and veneration of the Scriptures > For by familiarity with Nature, we are made fenfible of the Power, Wifdom} and Goodnefs of God, frefh Infiances of which we fliall find in all things > And 'tis one great defign of the Scripture to promote the Glory of tbefe Attributes : How then can he, that is much arTe&ed with them,chufe but love, and efleem thofe Holy Records which Co glorioufly ilfaftrate the Perfeilions he admires ? Befides, by inquiry into God's Works •, we difcover continu- ally, how little we can comprehend of his Ways and Me- nagements > and he that is fenfibJe of this, will rind himfelf more inclined to reverence the declarations of his Word, though they are beyond bis reach, and though he cannot fathom thofe My- fieries, be U required to believe : Such a difpofition is necefTary for the fecuring our Reverence to the Divine Oracles, and Pbi- lofopby promotes it much. So that, though 'tis like enough, there may be thofe that pretend to Philofophy, who have lefs veneration and refpeel: for the Scripture than they ought, yet that impious difefteem of thofe facred Writings, is no ejfeft 01 their PhiUfopby, but of their corrupt and evil Inclinations : And to remove the fcandal brought upon Natural Wifdom by thofe Pretenders, it may JEB&84" to Religion. ^ may be obfcrved, that none are more earnefl, or more frequent in the proof and recommendation of the Authority of Scripture, than thofe of PbiUfpbical Inclination and Genius, who by their publicly Capacity and Profeflion, have the beft oppor- tunities to give teftimony to the Honour of that Divine Book. But to juPtifie the imputation of the difllrvice Phllofopby doth Keligion, and the Scriptures, it may by fome be plea- ded, That Philofopby, viz* that which is called, the new, teach- eth Doctrines that are contrary to the Word- of God \ or at leaft fuch as we have no ground from Scripture to believe i For inftance, That the Eartb moves : and, That the Moon U of a Terrejlrial Nature, and capable of Inhabitants : which Opi- nions are prefumed to be impious,znd Antijcriptural. In return to this, I fay, ( i.) In the general i 'Tis very true, that Pbilofopby teachcth many things which are not revealed in Scripture ; for tb'n was not intended to inftruft Men in the Affairs of Na- ture; but its Vefign is, to dire 61 Mankind, and even tbofe of the plaineji Underftandings, in Life and Manners j to pro- pofe to us the way of Happinefs, and the Principles that are neceffary to guide us in it i with the feveral Motives and In- couragernents that are proper to excite our Endeavours, and to bear them up againft all Difficulties and 'Temptations. This, I fay, was the chief Defign of that Divine Book", and there- fore'tis accommodated, in the main, to the moft ordinary ca- pacities, and fpeaks after our manner, fuitably to fenfe, and vulgar Conception. Thus we rind that the Clouds are called Heaven, the Moon one of the greater Lights, and the Stars mentioned, as lefs coufiderable : and the Stars alfo, Gen. i. We read of the going down of the Sun, and of the ends of the Earth, and otthe Heavens '•> and divers other fuch Ex- preflionsare in the Scriptures, which plainly fhew, That they do not concern themfelves to re&ih'e the Miftakes of the Vulgar, in Philofophical Theories but comply with their Y Inru> 3 6 the Ufefulnefs of Real Philofopty jSfifop 4 . Infirmities, and (peak according as they underftand. So that, ( 2. ) No 'tenent in Pbilofopby ought to be condemned and exploded, becaufe there may be fome occafional Sayings in (he Divine Oracles, which feem not to comport with it» And therefore the Problems mentioned, concerning the Motion of the Earth i and Terreftrial Nature of the Moon, ought to be left to the Vifquiftions of Pbilofopby : The Word of God de- termines nothing about them j for thofe Expreffions, concer- ning the running of the Sun, and its (landing ftill, may very well be interpreted, as fpoken by way of accommodation to Senfe, and common apprehenfionj as 'tis certain, that thofe of its going down, and running from one end of the Heavens to the other, and numerous refembling Sayings, are fo to be underftood. And when 'tis elfe-whcre faid, That the Foun- dations of the Earth are fo fi xt , that it cannot be moved at any time, or to that purpofe » 'Tis fuppofed, by Learned Men, that nothing elie is meant but thti, That the Earth cannot be moved from its Centre, which is no prejudice to the Opinion of its being moved upon it* For the other Hypothecs of the Moon's being a kind of Earth > the Scripture hath faid nothing of ic, on cither hand > nor can its filence be argumentative here, fince we know, That all Mankind believes many things, of which there is no mention there : As that there are fuch places as China, and America, That the Magnet attrafts Iron, and direUs to the North, and that the Sea hath the motion of Flux, and Reflux, with ten thoufand fuch other things difcovercd by Experience, of which there is not the leafl; hint in the Sacred Volume : And are not thefe to be believed, till they can be proved from Scripture > This is ridiculoufly to abufe the Holy Oracles,znd to extend them beyond their proper Bufinefsand Defign. To argue againft this Suppofal, as fome do, by Queries, What Men are in that other Earth ? Whether fallen f and how faved? is very childifh and abfurd. He that holds the Opi- nion, may confefs his ignorance in all thefe things, without any 25K&P4» to Religion. 37 any prejudice fo his Hypothecs of the Moon's being habitable > or the fuppofal of its being afluaUy inhabited. For that may be, though no living Man can tell the Nature and Condition of thofe Creatures. But for my part, I affert neither of the fe Paradoxes i only I have thought fit to fpeak thus briefly about them, that they may be left to the freedom of Philosophical Inquiry, for the Scripture is not concerned in fuch Queries. And yet befides this, which might fuffice to vindicate the Neoteric1^ Pbilofo- fby, from the charge of being injurious to the Scripture in fuch Inlhnces, I add, (3.) The Free Experimental Pbilofopby which I recom- mend, doth not affirm either of thofe fo much dreaded Pro- •portions : For neither of them hath fufficient evidence to war- rant peremptory and dogmatical AfTertions : And therefore, though perhaps fome of thofe Pbilofophers may think, they have great degrees of probability, and are fit for Pbilofopbical Coniideration i Yet there are none, ( that I know ) who look on them as Certainties&nd pofuive Truths : 'Tis contrary to the Genius of their way > to dogmatize for things of fo great an uncertainty » or to be confident againft them, where there wants full proof to aiTure the Negative. But whether the one be true, or the other, Religion and the Scriptures axe not at all concerned. Thus briefly of the Slanders that are aftixt upon Philojophy^ viz> of its 'tendency to Atheifn^ and difparagement of the Scriptures. The other lefler ones are anfwered in the difcufTi- on of thefe. Y 2 BUT 3 8 the Ufefulnefs of Real Fhi/ofopty £fffy ^ U T befides the foul and fmderom Imputations, fiftucd on Thihfphy > there are fome vulgar plausibilities pre- tended \ the chief of which I mall now recite and aniwer i 'Tisfaid, ( I. ) 'there U too much curiofity in thofe Inquiries j and St. Paul clefired to know nothing but Chrifi, and him cruci- fied. To which I anfwer, That what is blameable curiofity in things not worth our pains, or forbidden our fcrutiny, is Du- ty, and laudable endeavour in Matters that are weighty, and permitted to our fearch. So that no ill can jufily be filmed upon Philosophical Inquifitions into Nature, on this account, till it be firlt proved, That a diligent obfervar.ee of God's Goodnefs and Wifdom in his Works, in order to the ufing them to his Glory, and the benefit of the World, is either prohibited or impertinent. There is indeed fuch a depth in Nature, that it is never like to be throughly fathomed *, and fuch a darkyiefs upon fome of God's Works, that they will not in this World be found out to Perfection: But however, we are not kept off by any expreff- nefsof Prohibition ; Nature is no Holy Mount that ought not to be touched > yea, we are commanded, To- fearch after Wifl dom, and particularly affcr tint, when we are fo frequently called upon to celebrate our Creator for his Works i and are en- couraged by the fuccefs of many that have gone before > For many Jhall go to and fro, and Science fhall be increafed. So that our Iniquiries into Nature are not forbidden i and he that faith they are frivolous-, and of no ufe, when the Art of the Omnifcient is the Objett, and his Glory, and the good of Men, the end, afperfeth both the Creator and the Creature^ and con- tradicts his duty to both. As for the latter claufe of the Objection, which urgeth that Speech of St. Paul, of his defiring to kpow nothing but Chri(i and him crucified, I Cor. 2. 2. I return to it, That he that (hall duely confider the Difcourfe of the Apoftle in the vcrfe before, jB;T&y4* to Religion* 3P before, and thofe that fucceed, will perceive, That in this expreilion he only flights the affected Eloquence of the Orators and Rhetoricians '•> He fpoke in plainnefs and fimplicity, and not in thofe inticing words of Mans Wifdom-, which he dtfired either not to know at all, or not in comparifon with the plain Doctrines of the Gofpel. Or, if any (hould take the words in the largefl fenfe, then all forts of Humane Learning, and all Arts and Tirades are fet at nought by the Apoftle \ And if fo, the meaning can be no more than tbii, That he preferred the Knowledge of Cbrifi before thefe \ For 'tis ridiculous to think, that he absolutely flighted all other Science* The Knowledge of Chriji is indeed the cbiefeji and moft valuable Wifdom, but the Knowledge of the Works of G->^ hath its place alfo, and ought not quite to be excluded and defpifed : Or, if Philofo- phy be to be flighted, by this Text, all other Knowledge what- foever muft be condemnM by it. But it will be urged, ( 2. ) 'that there U a particular Caution given by the Apoftle againft Philofophy, Col. 2. 8- Beware lejt any one $oil you through Philofophy. To this I have faid elfewhere, That the Apoftle there means either the pretended Knowledge of the Gnojiicks, the Genealo- gies of the Jews-, or the disputing Learning of the Greeks > and perhaps he might have a refpedt to all thofe forts of Sci- ence falfly (b calPd. That the Diluting Philofophy of the Greekj is concerned in the Caution, will appear very probable, if weconfider, That much of it was built on meer Notion, that occafioned divijion into manifold Setts-, which managed their Matters by Sophijiry and Vifputatims, full of nicity and mazes of Wit \ and aimed at little, but the pride of myjierious talk of things, that were not really underftood. Such a Phi- lofophy the Apoftle might jufily condemn, and all Wife Men do the fame y becaufe 'tis very injurious to Religion-, Real Know- ledge, and the Peace of Men. But what is this to that, which modefily inquires into the Creatures of God, as they are j That collects the Hiftory of his Work/, railing Obfervations from them for the Vifcovery of Caufes, and Invention of Arts, and Helps for the benefit of Mankind ?. What vanity *> what pre- judice ;40 the Ufefulvefs of Red Fhilofophy j£ftay 4 j judice to Religion can be fuppofed in this? Is this, think we, that Pbilofopby y that Wifdom of thii World, which the great Apoftle cenfures and condemns ? He is bold that faith it, fpeaks a thing be knom not* and might, if he pleafcd, know the contrary i Since the Method of PhiUfphy I vindicate, which proceeds by Obfervation and Experiment to Works * and ufes of Life-, was not, if at all, the way of thofe Times in which the Apoftles liv'd, nor did it begin to (hew it felf in many Ages after ; and therefore cannot be concerned in St. Paul's Caution to his Coloflians ; nor in his fmartnefs againrt worldly Wifdom dfewhere, tor by that we are to understand the Fetches of Policy, the Nicities of Wit, and Strains of Rhetoric^, that were then engaged againlt the progrels of the Gofpel : But what is all th'n to the Pbilofopby of God's Works i which illujirates the Divine Glory, and comments upon his Per- fections, and promotes the great Vefign of Cbrifiianity, which is doing good-, and in its proper Nature tends to the difpofing of Mens Minds to Venue and Religion ? But C 3. ) 7f Pbilofopby be fo excellent an In(lrument to Re- ligions it may be askt ( and the Queftion will have the force or an Objection ) why the Vifciples and firjl Preachers of the Gofpel were not injhutied in it > Tbey were plain illiterate Men, altogether unacquainted wi b thje Sublimities > God clxfe the foolijh things of this World, to confound the wife. So that it feems he did not Jhew this k^nd of Wifdom that refpeft which ac- cording to our Dijcourfe U due unto it. I anfwer, That this choice the Divine Wifdom made of the Publifhers of the Glad Tydings of Salvation, is no more pre- judice or discredit to Philofipby, than it is to other forts of Learning ; and indeed 'tis none at all to any ; For the fpecial Reafons of God's making this Election ieem fuch as thefe, viz. That his Power might more evidently appear in the won- derful propagation of the Religion of Cbriji Jefus, by fuch fcemingly unqualified Instruments ; That rhe World might not fufptdt it to be the contrivance of Wit, Subtilty and Art^ when there was fo much plainnefs and limplicity in its rirlt Promoters : And perhaps too it was done in contempt of the vain and pretended knowledge of the Jews and Greeks, over which gff&£ 4. to Religion. 41 which the plainnefs of the Gofpel was made glorioufly to triumph. To which I add this > It might be to (hew, That God values Simplicity and Integrity above all Natural Perfecti- ons, how excellent foever. So that there being fuch fpecial Reafons for the chufing plain Men to fc: this grand Affair on foot in the World, it can be no difparagement to the Know- ledge of Nature, that it was not begun by Philofophers. And to counter- argue this Toping we iruy consider, That The Patriarchs, and Holy Men of Ancient Times that were moft in the Divine Favour, 'were well intruded in the Knowledge of God's Works, and contributed to the good of Men by their ufeful Difcoveries and Inventions. Adam was acquainted with the Nature of the Creatures; Noab a Planter of Vineyards ; t Abraham ( as Grotius collects from Ancient Hiftory ) a great Myjhs in the Knowledge of the Stars. Ifaac prosperous in Georgicks. Jacob bleffed in his Philosophical Stra- tagem of the fpechled Rods. Mofes a great Man in all kinds of Natural Knowledge. Bezaleel and Aholiab, infpired in Ar- chitecture. Solomon a deep Naturalift, and a Compofer of a vo- luminous Hiftory of Plants. Daniel, Hananiah, Mijhael, and Azariah, skilled in all Learning and Wifdom i Ten times bet- ter, faith the Text, than the Magicians and Aftrologers in Nebuchadnezzar's Realm : And to accumulate no more In- ftances, the Philofophers of the Eaji made the firft AddrefTes to the Infant Saviour. CO J\C- 4* the Ufefiilxefs ef Real Pci/efiply <2ffJ54- Conc£Lusiox(. WE fee upon the whole That there is no fhadow of Reafon why we mould difcouragc or oppofe modeft Inquiries into the Works of Natures and whatsoever igno- rant Zeal may prompt the common foit to, mt-thinks thofe of generous Education mould not be of fo perverte a frame : Efpecially it becomes not any that minijler at the Altar, to do io great a dilTervice to Religion, as to promote fo unjuft a Conceit as that of Fbilofophy's being an Enemy unto it. The Pbilof ciphers were the Priejis among the Egyptians, and feveral other Nations in Ancient Times > and there wn never move need that the Fritjls (hould be Philosophers, than in ours > For we are liable every day to be called out to make good our Foundations again It the Atheiji, the Sadduce, and TLnthufiafts And 'tis the Knowledge of (Win his Workj that muft furnifh us with fome of the molt proper Weapons of Defence. Hard Names, and damning Sentences > the Arrows of bitter words, and raging paffions, will not defeat thofe Sons of Anakj, thtfe are not lit Weapons for our Warfare. No, they mud be met by a Reafon inftru&ed in the knowledge of Things, and fought in their own Quarters, and their Arms mult be turned upon themfelves j This may be done, and the advantage is all outs. We have Steel and Brafs for our Defence, and they have little clfe than Twigs and Bull-rufhes for the AfTault > we .4iave Light, and firm Ground> and they are loft irj Smoak and Mifts j They tread among Eogs and dangerous Fens, and reel near the Rocks and Steeps. And fhall we defpife our Advan- tages, and forfake them ? Shall we reiinquilh our Ground, and our Lighr, and muffle our felves up in darknefs ? Shall we give our Enemies the Weapons and all the odds, and fo en- deavour to in-fure their Triumphs over us ? This is fottifhly to betray Religion and our (elves. If this Dilcourfe chance to meet with any that are guilty of thele dangerous Follies, it will, I hope, convince them, That ,-4« to Religion. That they have no reafon to be afraid of Thilofiphy, or to de- fpife its Aids in the Concerns of Religion. And for thofe who never yet thought of this part of Religion to glorifie God for his Work/, I wifh it may awaken them to more attentive conGderation of the voifdom and goodnefs that is 'in them > and fo excite their pious acclamations. And to encourage them to it, I (hall adventure to add, That it teems very probable, that much of the Matter of thofe Hallelujah's and triumphant Songs,that (hall be the joyful entertainment of the Blejfed, will be taken from the reorders of God's Worlds \ and who knows, but the contemplation of thefe, and God in them, (hall make up a good part of the im- ployment of thofe glorified Spirits j who will then have in- conceivable advantages for the (earching into thofe Effects of Divine Wifdom and Power, beyond what are poflible for us Mortals to attain. And thofe Difcoveries which for ever they (hall make in that immenfe 'freafure of Art , the Vniverfe, muft needs fill their Souls every moment with pleafant aftonifh- ment, and inflame their hearts with the ardours of the high* eft hove and Devotion^ which will breathe forth in everlajling Thanksgivings* And thus the fiudy of God's Works joyned with thofe pious Sentiments they deferve, is a kind of antici- pation of Heaven j And next after the contemplations of his Word, and the wonders of his Mercy difcovered in our Re- demption, it is one of the beft and nobleft Imployments > the moft becoming a reafonable Creature, and fu'ch a one as is taught by the moft reafonable and excellent Religion in the World. *• THE 42 THE AGREEMENT o F Reafon and Religion T ^_ • : : . COap v. z j HEffay cnap v. THE AGREEMENT ** OF Reafon and Religion. THere is' not any thing that I know, which hath done more mifchief to Religion, than the difparaging of Reafon, under pretence of refpedr and favour to it: For hereby the very Foundations of Chriftian Faith have been undermin'd, and the World prepared for Atheifm. And if Reafon rauft not be heard, the Being of a God, and the Authority of Scripture, can neither be proved nor defen- ded j and fo our Faith drops to the Ground like an Houfe that hath no Foundation : By the fame way, thofe fickly Conceits, and Enthufiaftick Dreams, and unfound Doctrines that have poyfon'd our Air, and infatuated the Minds of Men, and expos'd Religion to the fcorn of Infidels, and divided the Church, and diftur- bed the Peace of Mankind, and invofv'd all the Nation in fo much Blood, and fo many Ruines j I fay hereby, all thefe fa- tal Follies, that have been the oceafions of fo many Mifchiefs, have been propagated and promoted. On which accounts I think I may affirm, with fome confidence, That here is the Spring- Head of moft of the Watters of Bitternefs and Strife > the Agreement of j&tt&y $1 Strife ; And here the Fountain of the Great Deeps of Atheifm and Fanaticifm, that are broken up upon us. So that there cannot be a more feafonable Service done ei- ther to Reafon or Religion, than to endeavour the flopping up this Source of Mifehiefs, by reprefenting the Friendfhip and fair Agreement that is between them : For hereby Religion will be refcued from thre impious accufation of its being ground left 2nd imaginary: And Reafon alfo defended againlt the unjult Charge of its being prophane and irreligious : This we have heard often from indifcreet and hot Men ; For, ha- ving entertain'd vain and unreafonable Doctrines, which they had made an Intere/1, and the Badges of a Party, and per- ceivingthat their Darling Opinions could not ftand, if Rea- fon, their Enemy, were not difcredited '» They fet up loud cries againft it, as the grand Adverfary of Free Grace and Faith j and zealoufly endeavour'd to run it down under the mifapplyed names of Vain Fbilofopby, Carnal Reafoning, and the Wifdom of this World \ and what have been the Effe&s of this proceeding, we have feen 9nd felt. So that, in my Judgment, it is the great duty of all fober and rea(bnab!e Men, to rife up ( as they can ) againft iliis Spirit of Folly and Infatuation : And fomething I (hall at- tempt now, by (hewing, That IReafoil is very ferviceable to Religion > and IffeltgiGti very friendly to Reafon, In order to which, I muft C i. ) State, what I mean by Religion ? and what by Rea- fon I For there is nothing in any Matter of Enquiry or Debate that can be difcover'd, ordetermin'd, till the Terms of the Queflion areexplain'd, and the Notions fettled. The want of this hath been the occafion of a great part of thofeCon- fufions we find in Difputesi and particularly moft of the Clamours that have been raifed againft Reafon in the Affairs of Religion have fprung from it. For while ungrounded Opinions, and unreafonable Pradrifes are often call'd Religi- on, on the one hands and vain Imaginations, and falfeCon- fequences areas frequently ftiled Reafon, on the other j 'Tis no wonder that fuch a Religion disclaims the ufe of Reafon i orthatfuch Reafon is opposite to Religion. Therefore, in order to my (hewing the Agreement between True Religion, znd J&ft&V $ • Reafon and Religion. and the Genuine Reafon, I (hall, with all the clea tiefs that I can, reprefent'the juft meaning of the one, and of the other. For IRtltgtOn firft > It is taken either ftri&ly for the Wor- ship of God i or in a more comprehenfive fenfe, for the fum of thofe Duties we owe to Him : And this takes in the other, and agrees with the Notation of the Name, which imports Binding, and implies Duty. Now all Duty is comprifed un- der thefe two, viz* JVorfhip and Venue : Worftiip compre- hends all Duties that immediately relate to God, as the Ob- ject of them ; Vertue, all thofe that refpedfc our Neighbour and our Selves. So that Religion primarily, and mainly con- ilfts in Worjbip and Vertue. Eut Duty cannot be performed without Knowledge, and fome Principles there muft be to direct the Practice : and thofe that difcover the Duties, and guide Men in the performance of them, are call'd Principles of Religion* Thefe are of two forts > Some ( i.) Fundamental and Effential. Others (2.) Accefloryand Aflifting. Fundamental is a Metaphor taken from the Foundation of a Building, upon which the Fabrick is erected, and without which it cannot ftand. So that Fundamental Principles are fuch, as are prefuppofed to the "Duties of Religion ( one, or more ) and fuch, as are abfoluteiy neceflary to the doing of them : of this fort I (hall mention three, viz. ( 1. ) 'the Being of God, and the perfections of bti Nature. The belief of thefe is neceffary to all the parts of Religion. He that comes unto God, in any way of Wor(hip, or Ad- drefs, mnft kporv that he it , and in fome meafure, what : Namely, he muft know, and own the commonly acknow- ledge Attributes of his Being. 2. Afecond neceffary Principle is, The Providence of God, viz. the Knowledge, That he made us, and not we our felvesi that he preferves us, and daily provides for us the good things we enjoy : This is neceffary to the Duties of Prayer, The Agreement of JSffftt? ?• Prayer, Praife, and Adoration : And if there be no Provi- dence > Prayer, and Thanksgiving, and other* Adte of Wor- ship, are in vain. 3. A third Fundamental, is, Moral, Good, and Evil. With- out this there can be no conftflion of Sin s no refpedt to Chari- ly, Humility, Juflice, Purity, or the reft that we call Ver- mes. Theft will be confes'd to be Fundamentals of Religion : And I (hall not difpute how many more may be admitted into the number. Thefe we are fure are fuch, in the ftridfceft fenfe, for all Religion fuppofeth, and ftands upon them : And they have been acknowledged by Mankind in all Ages and Pla- ces of the World. But befides thefe, there are other Principles of Religion, which are not in the fame degree of ahfolute neceflity with the former, but yet are highly ferviceable, by way of incourage- ment and afliftance. I reckon four, viz* ( 1, ) That God will pardon us if vpe repent. ( 2. ) That he mllajjijl us, if we endeavour. (3.) That he mil accept of Services that are imperfett, if they are fmcere. ( 4. ) That he will righteoufly reward and punijh in another World. Thefe contain the Matter and Subftance of the Gofpel *, more clearly and explicitly reveal'd to the Chriftian Church i but in Tome meafure owned alfo by the Gentiles. So that I may reckon, that the Principles I have mention'd, are the fum of the Religion of Mankind > I mean, as to the Doctrinal Part of it : and the Duties recited before, are the Subftance of the PraUicaU which primarily and mofteflentially is Reli- gion. And Chriftianity takes in all thefe Duties, and all thefe Principles \ advancing the Duties to higher degrees of Excel- lency and Perfedtion > incouraging them by new Motives and Afliftances i'andfuperadding two other Inltances,JS^/i/w,and the hordes Supper. And for the Principles, it confirms thofc of Natural Religion ; it explains them further, and difcovers fomc few new ones : And all thefe, both of the former and the latter fort, are containd in the Creed. Here are all the Fundamentals of Religion, and the main Jfirjling Principles alfo. And *Bff&? S * Reafon and Religion. And though our Church require our aflent to more Pro^o- fitions i yet thofe are only Articles of Communion, not Do- ctrines abfolutely necejfary to Salvation. And if we go be- yond the Creed for the EfTentials of Faith > who can tell where we (hall (top > Thefumis, Religion primarily Is Duty, And Duty is A'l that which God hath commanded to be done by his Word, or our Reafons i and we have the fubftance of thefe in the Com- manDmentB : Religion alfo, in a fecondary fenfe, confifts in fome Principles relating to the Worfhip of God, and of his Son, in the ways of devout and vertuous living \ and thefe are comprifed in that Summary of Belief, called the 0«ottl^ Creed. This I take to be Religion > and this Religion I (hall prove to be reafonable : But I cannot undertake for all the Opini- ons fome Men are pleafed to call Orthodox i nor for all thofe that by many private Perfons, and fome Churches, are ac- counted eflential Articles of Faith and Salvation. Thus I have ftated what I mean by Religion. The OTHER thing to be determined, andfixt, is, the proper Notion of Keafotl. For this we may confider, that Reafon is fometimes taken for Reafon in the Faculty, which is the Undemanding i and at other times, for Reafon in the Objetl, which confills in thofe Principles and Conclusions-, by which the Underftanding is in- formed. This latter is meant in the Diipute concerning the Agreement or Difagreement of Reafon and Religion. And Reafon in this fenfe, is the fame with natural Truth, which I faid is made up of Principles and Conclufions. By the Prin- ciples of Reafon we are not to underftand the Grounds of any Man's Phihfophy i nor the Critical Rules of Syllogifm » but thole imbred Fundamental Notices, that God hath implan- ted in our Souls ; fuch as arife not from external Obje&s, nor particular Humours or Imaginations, but are immediately lodged in our Minds > independent upon other Principles or Deductions * commanding a fudden aflent > and acknow- ledged by all fober Mankind. Aa Of The Agreement of fZftty ft. Of this fort are thefe, "That God is a Being of all Perfection. that nothing hath no Attributes. 'that a Thing cannot be, and not be. that the Whole it greater than any of its Partr. Thefe, and fuch-like, are unto Vs, what Inflindts are to other Creatures. And thefe I call the Principles of Rea* fin. The Conclusions are thole other Notices that are inferred rightly from thefe v and by their help, from the Obfcrvations of Senfe i And the remouji of them that can be conceived, if it be duly inferred from the Principles of Reafon, or rightly circumliantiated Senfe, is as well to be reckoned a Part and Branch of Reafon, as the more immediate Conclufions, that are Principles in refpedt of thofediltant Truths. And thus I have given an account alfo of the proper Notion, and Nature of Reafon* I A M to (hew next, (. 2. ) SCJjat Ueligion is mfonabte » and this implies two things, viz. that Reafon is a Friend to Religion > and that Religion it fo to Reafon. I begin with the FIRST: and here I might eafily (hew the great congruity that there is between that Light, and thofe Laws, that God hath placed in our Souls i and the Vuties of Religion, that by the exprefTuefs of his written Word he requires from us > and demonftrate that Reafon teacheth All thofe, excepting only the two Potitives, Baptifm and the Holy Euchariji. But there is not fo much need of turning my Difcourfe that way -, and therefore I (hall confine it to the Principles of Religion, which are called jfaitjj, and prove that Reafon exceedingly befriends thefe. It dcth this (I.) By plotting fome of thofe Principles', And (II.) By DefenOmg all. For the clearing both, let us conhder, That the Principles of Religion are of two forts. Either (1.) Such as are prefuppofed to Faith i or fuch as (2.) are formal Articles of it. Of the firft are i The Being of a.Gody and the Authority of the Scripture. And of the itcond, fuch as are exprefly declared hy Vivitu Tefkimony* as the JBffflf ?• Reafon and Religion. the Attributes of God > the Incarnation of his Son, and fuch like. (I.) For the former, they are proved by Reafon > and by Reafon only. The others we (hall coniidcr after. ( i. ) That the Being of a God, the Foundation of all, is proved by Reafon, the Apoftle acknowledged, when he faith, That what was to be kpoxvn of God) tvas manifef} ; and to the Heathen, Rom. I. ip. and he adds, verf. 20. That the invifi- ble 'things from the Creation of the Wbrldy are clearly feen, be- ing underjiood by the 'things that are made. And the Royal Pfalmift fpeaks to the like purpofe, Vfal. 19. the Heavens de- clare the Glory of God, and the Firmament fheweth his handy- Worlijs. And again, Vfal. 148. 3. Praife him Sun and Moon, praifehim ye Stars and Light j which intimates, that thefc Works of his afford Matter to our Reafons for Religious Ac- knowledgments. And Reafon proves the Exiftence of God, from the beauty, and order, and ends, and ufefulnefs of the Creatures » for fk/earedemonftrative Arguments of the Be- ing of a wife and omnipotent Mind, that hath framed all things fo regularly and exactly > and that Mind is God. This Article then, Reafon proves, which was the rirft Branch of the Par- ticular*, and I add, that it is Reafon only that can do it i which was the other. For there are but three things from whence the Exiftence of any Being can be concluded, viz* Senfe, Revelation, or Reafon. Senfe hath no more to do here, but to prefent Matter for our Reafons to work on > and Revelation fuppofeth the Being of a God, and cannot prove it i for we can have no fecurity that the Revelation is true, till we are aflured it is from God, or from fome commiflioned by him. The knowledge of his Being therefore, muft precede our Faith in Revelation > and fo cannot be deduced from it. So that only Reafon is left to affaire us here. And thus Reafon lays the very Corner Stone of Religion. The next to this, is the other Principle mentioned, viz* ( 2. ) The Divine Authority of Scripture ; This alfo is to be proved by Reafon, and only by it. The great Argument for the truth of Scripture, is the Teftimony of the Spirit in the Miracles wrought by Chrift and his Apoftles : Our Saviour A a 2 himfelf Ibe Agreement of iBffep 5 . himfelf ufeth this Argument to gain credit to his Doctrines, Believe me for the Wot\^s fake ; 'the Workj that I do bear tejli- mor.y of me \ and if I bad not done among them the JForkj that no other Man did, they bad bad no fin, John 15. 24. And the Apoltles continually urge that great Miracle, the Refurreclion of Chrift frcm the dead, for the conviction both or the Jews and Gentiles, That he was the Son of God, and his Doctrines true* Now Miracles are an Argument to our Reafons, and we reafon from them thus : Miracles are God's Sea), and they are wrought by his Power, and he is true and good, and would not lend thefe to Impoftors to cheat and abufe Man- kind : Therefore whoever works real Miracles for the confir- mation of any Doctrine, it is to be believed, that he is taught of God, aud commiflioned to teach us : And that Chrilt and his Apoltles did thofe things which are recorded of them, is Matter of Teftimony > and Reafon clears the validity of tb'w, by the aggregation of multitudes of Circumftances, which (hew, That the firft Relators could not be deceived themfelves, and would net deceive us > nor indeed could in the main Mat- ters, i( they had deiigned it. And the certainty of the con- veyance of thofe things to us is evinced alfo by numerous convictive Reafons : So that the matter of Fad is fecurc > and that fuch Doctrines were taught, as are afcribed to thofe Di- vine Perfons ; and thofe Perfons infpired that penned them, are proved the fame way : And fo it follows from the whole, that the Gofpel is the Word of God ; and the Old Teftament is confirmed by that. Thus Reafon proves the Divine Autho- rity of Scripture 3 and thofe other Arguments that ufe to be produced for it, from its Stile, and its influence upon the Souls of Men » from the excellency of its Delign, and the Trovidence of God in preferving it * are of the fame fort, though not of the fame ftrength. Reafon then proves the Scriptures, and tbti only > for that fhey are from God, is not known immediately by Senfe '•> and there is no diftindt Revela- tion that is certain and infallible to afTure us of it > and fo Reafon only remains to demonstrate the Article. Thefe two great Truths, 'the Exiftexceof God, and Autho- rity of Scripture, are the firft in our Religion i and they are Conclufwns of Reafon, as well as Foundations of Faith. And thus *£(!&# J* Reafon and Religion. thus briefly of thofe Principles of Religion that are prefup* pofed unto it •■> we have feen how Reafon ferves for the De- monftration of them. ( II. ) I COME now to the other fort of Principles, viz. thofe that are formally fo ; They are of two forts, mi)ft and pure J The mixt are thofe that are difcovered by Reaibn, and declared by Revelation alfo i and fo are Principles both of Rea- fon, and Faith : Of this kind are the Attributes of God j Moral good) and evil > and the immortality of Humane Souls* The Principles of pure Faith, are fuch, as are known only by Divine Teltimony, as the Miraculous Conception, the Incarna- tion^ and the "trinity. The firji fort Reafon proves, as well as Scripture i this I fhew briefly in the Inftances mention'd. ( i. ) That the Divine Attributes are revealed in the Holy Oracles, is very clear j and as plain it is that they are deduced from Reafon ; For 'tis a general Principle through the World, "that God'vs a Being abfolutely perfeel > And hence Reafon con- cludes all the particular Attributes of his Nature, fince Wif- dom, Goodnefs, Power, and the reft, are Perfections, and im- ply nothing of imperfection or defect, and therefore ought ro be afcribed to the infinitely perfect Being. ( 2. ) That there is moral Good, and Evil, is dilcoverable by Reafon, as well as Scripture. For thefe are Reafon's Max- ims > 'that every thing U made for an end i and every thing is dire tied to its end by certain Rules : thefe Rules, in Creatures ©f uuderftanding and choice, are Laws j and the tranfgreiling thefe, is Vice and Sin. ( 3. ) The Immortality of our Souls is plain in Scripture j. and Reafon proves it, by (hewing the fpirituality of our Na- tures ; and thatti doth, from the nature of Senfe \ and our perception of Spiritual Beings , of Vniverfals, and of Logical, Metaphyseal, and Mathematical Notions > From our compoun- ding Proportions, and drawing Conclufions from them > From the vaftnefs and quichriefs of our Imaginations, and liber- ty of our Wills > all which are beyond the Powers of Matter, and therefore argue a Being that is Spiritual, and confequent- io the Agreement of &tta$ j. ly immortal i which Inference, the Philofophy of Spirits proves. Alfo, the Moral Arguments of Reafon from the goodneft of God, and his Jujfice in dittiibuting Rewards and Punifh- ments •> the nature of Verttte, and tendencies of Religious Appetites, conclude, I think, very hopefully, That there is a Life after this. Thus in (hort of the Principles I called mixt> which Reafon demonstrates. BUT for the others, viz> ( 2. ) Thofe of pure ftebela* tion, Reafon cannot prove them immediately '5 nor is it to be expected that it (hould : For they are Matters of Teftimony i and we are no more to look for immediate proof from Reafon of thofe things, than we are toexpedt, that abftradted Rea- fon (hould demonltrate, That there is fuch a place as China i or, that there was fuch a Man as Juliut Ctfar : All that it can do here, is to aifert and make good the credibility, and truth of the Teftimonies that relate fuch Matters : and that it doth in iheprefent cafe, proving the Authority of Scrip- ture » and thereby, in a remoter way, it demonstrates all the Mysteries of Faith, which the Divine Oracles immediately dis- cover. And it is no more difparagement to our Reafons,that they cannot evince thofe Sacred Articles by their own unaided force, than it is a difgrace unto them, that they cannot know that there are fuch things as Colours, without the help of our Eyes •■> or that there are Sounds, without the faculty of Hear- ing. And if Reafon muft be called blind upon this account, becaufe it cannot know of it felf fuch things as belong to Te- ftimony to difcover i the beft Eyes in the World may be Co ac- counted, becaufe they cannot fee Sounds •, and the beft Pa- late dull and dead, becaufe it cannot tafte the Sun- Beams. But though I have faid, That Reafon cannot of it felf **>#- mediately prove the Truths of pure Revelation i Yet ( 1.) it demonftrates the Divine Authority of the 'teftimony that de- clares them \ and that way proves even thefe Articles. If this be not enough, I add thefecond Aflcrtion, (2.) That Reafon &Cfen&£ all the jBff£j> 5* Reafon and Religion* ii the Myfteries of Faith and Religion : And for this, I muft de- fireit be noted, That there are two ways whereby any thing may be defended, viz- Either ( i. ) by (hewing the manner how the thing is i Or, if that cannot be done, by (hewing C 2. ) That it ought to be believed, though the manner of it be not kttown: For in ft a nee, if any one denies, That all forts of Creatures were in the Arl^, under pretence, that it is impof- fible they (hould be contained within fuch a fpace ; He that can fhew hoiv this might be, by a diftincl enumeration of the kinds of Animals, with due allowance for the unknown Spe- cies,, and a computation of the particular capacity of the Ark » he defends the Sacred Hiftory the firft way : Eut if another denies the conversion of Aaron's Rod into a Serpent, upon the fame account, of the unconceivahlenefr of the manner how it was done > this cannot indeed be defended the former way : But then it may, by rejrrefenting that the Power of God is infinite \ and caneafily do what we cannot comprehend : and that we ought to believe upon the credit of the 'fejhmony, (that being well proved to us) though the manner of this miracu- lous performance, and fuch others as it relates, be unknown. And as it is in this laft cafe, fo it is in all the Myfteries ot Faith and Religion i Reafon cannot defend them indeed the firji way : But it doth the fecond, by (hewing, That the Divine Nature is infinite, and our Conceptions very (hallow and finite » that 'tis therefore very unreasonable in us to indeavour to pry into the Secrets of his Being, and Actions ; and to think that we can meafure and comprehend them: That we know not the EiTence and Ways of a&ing of the moft ordi- nary and obvious Things of Nature, and therefore muft not expect throughly to underftand the deeper Things of God _, That God hath revealed thofe Holy Myfteries unto us j and that 'tis the higheft reafon in the World to believe, That what he faith ii true, though n>e do not know hovo thefe things are, Thefe are all Confiderations of Reafon, and by the propofal of them, it fufficiently defends all the Myfteries that can be proved to be contained in the Sacred Volume , and (hews that they ought to be received by us, though they cannot be com- pfenended.- Thus !2 Xhe Agreement; of f&ttfyi* Thus if any one mould a.sk me, How the Divine Nature is united to the Humane ? and declare himfelf unwilling to be- lieve the Article till he could be fatisried, how,. My anfwer would be in (hort, That I cannot tell i and yet I believe it U fo } and he ought to believe the fame, upon the credit of the Teitimony, though we are both ignorant of the Manner. In order to which I would fuggeli, that we believe innumerable things upon the evidence of our Senfes, whofe Nature and Properties we do not knpw : How the parts of Matter cohere > and how the Soul is unit. d to the Body, are Queilions we can- not anfwer > and yet that fuch things are-, we do not doubt : And why, faith Reafon, mould we not believe God's Revela- tion of things we cannot comprehend ; as well as we do our Senfes about Matters as little undcrftood by us? 'Tis no doubt reafonable that we (hould, and by proving it # fo, Rea- fon defends 2.W the Propofitions of Faith and Religion. And when iomeof thefe are faid to be above F\£&Con, no more is meant, Than that Reafon cannot conceive how thofe things are ; and in that fenfe many of the Affairs of Nature- are above it too. Thus I have (hewn how ferviceable Reafon is to Religion. I am next to prove> That (IT.) tfelfgfotl beftign&S it : And here I offer fome Tettimonies from the Holy Oracles to make that good » and in them we (hall fee, how God himfelf, and Chriji, and his Apofiles, do own and acknowledge Reafon. I confider (iO that God, Ifa. 1. 18. calls the rebellious Jfraelites to reafon with him i Come now and let us reafon toge- ther) faith the Lord; and by Reafon he convinceth the People of the vanity of Idols, Ifa. 44. p. And he expoftulates with their Reafons, Ezek. 18. 31. Why mil ye die, 0 ye Houfe of Jfrael ? And Mich. <5. 3. 0 my People, what have I done unto thee ? And wherein have I wearied thee ? Teftifie againji me. He appeals unto their Reafons, to judge of his proceedings. Ifa. 5. 3. And now, 0 inhabitants of Jerufalem, and Men of Judah, judge I pray you between me and my vineyard ; are not my ways equal .«? and are not your ways unequal? In this he inti- JS&&1>5* Reafon and Religion. t \ intimites the competency of their Reafons, to judge of the equity of his Ways, and the iniquity of their owt> And (2.) our Saviour commands the Difciples of the Pha- rifees,to give unto Cafar the things that are Ctfafs, and to God the things that are God's \ implying the ability of their Reafons to diftinguifh between the things that belonged to God, and thofe that appertained to Cafar. And he in divers places ar- gues from the Principles and Topicks of Reafon : From that which we call, a majori ad minus, from the greater to the/e/r, John 13. 14. He (hews it to be the duty of his Difciples, to ferve their Brethren in the meaneft Offices, and to warn one another's feet, becaufe he had warned theirs, Verf. 14. infor- cing it by this confederation of Reafon ; For the Servant U not greater than his Lord, Verf. i6> and ufeth the fame, John 15. 20. to (hew, that they muft expedr Perfecution, becaufe He, their Lord, was perfecuted. And Luke 12. 23. He endea- vours to take them off from carkingcare and follicitude about Meat and Raiment, by this confederation from Reafon, That the Life U more than Meat, and the Body than Raiment » inti- mating that God having given them the greater, there was no doubt but he would bellow the left, which was necefTary for the prefervation of it. To thefe Inftances, I add fome few from the Topick, a minori ad majus, from the lefs to the grea- ter, in the arguings of our Saviour. Thus Mat. 7. 11. If ye being evil know how to give good Gifts to your Children, how much more Jhall your Father which is in Heaven give good things to thofe that ask^ him ? The ground of the Confequence is this . Principle of Reafon, 'that God is more benign and graciow, than the tenderefi and mo(l affettionate of our earthly Parents. So Luke 12.24. He argues, that God will provide for Vs, be- caufe he doth for the Ravens, fince we are better than they, How much more are ye better than the "Fowls ? Which arguing fuppofeth this Principle of Reafon,that that Wifdom & GoOd- nefs, which are indulgent to the viler Creatures, will not ne- gledt the more excellent. He proceeds further in the fame Ar- gument, by the confideration of God's clothing the .Lillies, and makes the like inference from it, Verf. 2b'. If God fo clothe the Grajs, how much more will he clothe you ? And Mat. 12. He reafons that it was lawful for him to heal on the Sab- Bb bath- 1 4 the 'Agreement of *5(Ta£ 5" . bath-day, from the confideration of the general Mercy that is due even to brute Creatures ■> What Man fhall there be among you that jhall have one Sheep, and if it fall into a Pit on the Sabbath-day, mil he not lay hold of it to lift it out ? Hotv much More then vta Man better than a Sheep? Verf. 12. Thus our Saviour ufed Arguments of Reafon. And ( 3. ) the Apojlles did lb very frequently. S. Paul difprovts Idolatry this way, Ails 17. 29. Forafmuch then as we are the Ojf-firing of God, roe ought not to thinly, that the God. head h lik$ »»to Gold, or Stiver, or Stone graven by Art. And the fame Apoftle proves the Rcfurredion of the Dead by the ir.cn t ion of feven grofs Abfurdities that wonld follow the dcnyal cf it, 1 Cor. 1,15. viz. If the Dead rife not, Then 1. Cbrijl 'unot rifen\ And then 2. our Preaching is vain, and we falfe Apojlles , And if Co, 3. your Faith is vain-. And then 4. you are net jujiified, but are in ywr fins ; And hence it will follow 5. That thofe that are departed in the ftme faith are perijhed » And then 6> Faith in Chrift profits only in this Life \ And if fo, 7. we are of all Men the mojl mifera- ble, Becaufe we fufTer all things for this Faith \ From ver.14.. to ver. 19. And the whole Chapter contains Phihfophical Reafoning, either to prove or illustrate the Refurreclion ; or to (hew the difference of glorified Eodies from thefe. And S. Peter, in his fecond Epiftle, Chap. 2. fliews, that fmful Men mull expect to be punifhed, becaufe God jpared not the Angels that fell. Inftances of this would be endlefs ; thefe • may fuifke. And thus of the Second thing alfo, which I propofed to make good, viz. 'that Religion U friendly to Rea- fens and' that appears, in that God himfelf, our Saviour, and his Apoftles own it ; and ufe Arguments from it, even in Af- fairs of Faith and Religion. "O lit divers GbjeUions are urged againft the ufe cf Reafon in -*--' Religion, from Scripture, and other Confideration s : The chief of them I (hall confider briefly. From Scripture 'tis alledged, ( 1. ) That God will dejlroy the Wifdom of the Wife, 1 Cor. i.ip. And the World, by Wif- dom knew not God, verf. 21. And not many wife Men after the flcfh are called, verf. 26. And God cbofe the fooliflj things of tbit j5{Tflt?5« Reafon and Religion, ij tb'n World to confound the wife, verf. 27. By which exprcfllons of wifdom and #>//>, 'tis prcfumed that Humane Reafon, and Rational Men, are meant. But thefe Interpreters miftake the Matter much, and as they are wont to do, put mere Arbitra- ry Interpretations upon Scripture > For by Wifdom here, there is no ca ufe to understand the Reafon of Men > but rather the Traditions of the Jews i the Pbilofopby of the Difputing Greeks > andjhe worldly Policy of the Romans, who were the *Ap^v7?s TS cdZv&, The Ka/w of that World: That the Jewifo Learning in their Law is meant, the Apoitle intimates, when he asks in a way of Challenge, verf.zo* Where is the Scribe? And the word r^/U/Xdmus, fignifies one that was skill'd in their Laws and Cuftoms. And that the Pbilofopby of the Greeks is to be underftood likewife, we have ground to believe from the other Queflion in the fame Verfe > Where is the Difputer of this World I Which, though fome refer to the Doctors among the Jews alfo, yet, I humbly think, it may more properly be underftood of the Philofophers among the Grecians \ For the Apoftle writes to Greeks, and their Philo- fophy was notoriouily contentions* And laftly, That the wsrldly Policies of the Romans are included in this Wifdom of this World, which the Apoftle vilifies, there is caufe to think from the fixth Verfe of the fecond Chapter, where he faith, He fpake not in the Wifdom of the Princes of this World ; And 'tis well known that Policy was their mofi valued Wifdom i "tu regereimperio- To govern the Nations, and promote the grandeur of their Empire, was the great defign and ftudy of thofe Princes of this World. Now all thefe the Apoftle fetsat nought in the beginning of this Epiftle ; Becaufe they were very oppofite to the fimplicity, and holinefs, felf-denial, and meeknefs of the Gofpel. But what is this to the disad- vantage of Reafon j to which thofe forts of Wifdom are as contrary, as they are to "Religion } And by this I am ena- bled, ( 2. ) To meet another Objection urged from 1 Cor. 2. 14. But the natural Man receivetb not the things of the Spirit of God, for they are foolijhnefs unto him » neither can he know them, be- caufe they are fpiritually difcemed. Hence the Enthufiaft ar- gues the Univerfal Inability of Reafon in things of Religion ; Bb 2 and 1 6 the Agreement of fiflfjg 5:, and its Antipathy to them : Whereas I can apprehend no more to be meant by the words, than thu< viz. That fuch kind of natural Men as thofe Scribes, and Difputers, and Politicians, having their Minds depraved, and prepoiTciTtd with their own WHdom, were indifpofe i to receive this, that was fo contr ary unto if. And they coul-d not know thofe things of God, be- caufe they were Spiritual, and fo would require a Mind that was of a pure and fpiritual frame, viz. free from that earthly Wifdom of all forts, which counts thofe things foolijhnrfs \ and which by God is counted fo it felf j 1 Cor. 3. rp. which place C3.) Is ufed as another Scripture againA Reafon. Tat Wifdom of thii World-is foolijhnefs with God : But it can (igo'i* rie nothing to that purpofe, to one that understands and conii- ders the Apoftle's meaning. What is meant by the Wifdom of this World here, I have declared already -, And by the for- mer part of my Difcouife it appears, that whatever is to be undcrftood by it, our Reafon cannot i fince that either proves? or defends all the Articles of Religion. ( 4. ) And when the fame Apoftleelfewhere, viz. 2 Cor.i. K. faith, That thy had not their Converjation in flejhly Wif- dom > we cannot think he meant Humane Reafon by that ; for Reafon directs us to live in fimplicity, and godly fincerity, which he oppofeth to a life in flefhly Wifdom. By this there- fore, no doubt, he means the Reafon of our Appetites? and PaJJions, which is but Senfe and Imagination, • for thefe blind Guides are the Directors of the Wicked ) but not the Reafon of our Minds? which is one of thofe Lights that illuminate the Confciences of good Men, and help to guide their Acti- ons. And whereas 'tis objected, (5.) From Col. 2. 8- Beware le(i any fpoil you through Philofophy. I Anfwer, There is nothing can be made of that neither, for the difgrace of Reafon » for the Philofophy the Apoftle cautions againft, is the fame which he warns Timothy of, 1 Tim. 1. 4. Neither give heed to Fables and endUfs Gene- alogies that minijler Qttejlions ? calling thefe, prophane, and vain bablings, and oppofitions of Science, falfy fo called, 1 Tim. 6. 20. By all which, Learned Interpreters understand the pretended Knowledge, of whbh the Gnjjiicks boalted, which 1BftffyS» Reafon and Religion. 17 which confided in the fabulous Pedigrees of the Cods under the name of Mows > and it may be the Genealogies of which the Jews were fo fond j and the deputing Philofophy among the Creeks, which was properly, Science fal fly fo called, and did minilter Questions, and endlefs Strife 5- I fay, 'tis very pro- bable tjjefe might be comprehended alfo : But Reafon is no otherwise concerned in all this, but as condemning, and re- proving thefe dangerous Follies. THUS we fee the Pretentions from Scripture againft Reafon are vain. But there are ot\)ZX ConffDgratiotts by which it ufeth to be impugned, as, ( 1. ) OUR Reafon iscoiUlpa'D, and therefore is not fit to meddle in Spiritual Matters. To this I fay, That Reafon, as it is taken for the Faculty of Undemanding, is very much weakened and impaired i It fees but little, and that very dully, through a Glafs darkly ■> as the Apolile faith, 1 Cor. 13. And it is very liable to be mi- lled by our Senfes, and Affections, and Interefts, and Imagi- nations j fo that we many times mingle Errors, and falie Conceits, with the genuine Dictates of- our Minds, and ap- peal to them, as the Principles of Truth and Reafon, when they are but the vain Images of our Phanfies, or the falfe Con- clulious of Ignorance and Miftake. If this be meant by the corruption of Reafon, I grant it > and all that can be inferred from it will be *, That we ought not to be too bold and perempto- ry in defining fpeculative-, and difficult matters i efpecially not thofe that relate to Religion, nor to fet our Reafonings againjl the T>>ttrines of Faith and Revelation. But this is nothing to the difreputation of Reafon in the Object, viz,* Thofe Principles of Trirh which are written upon our Souls i or any Conclu- fions that are deduced from them: Thefe are the fame that they ever were, though we difcern them not fo clearly as the Innocent State did: They may be miftaken, but cannot be corrupted. And as our Underftandings, by reafon of their wcaknefs, and liablenefs to Error, may take falflioods for fome of thofe i or infer falfly from thofe that are truly fucb ; fo 1 8 The Agreement of ffiflaj? % \ fo we know, they do the fame by the Scriptures themfelves, viz< they very often rnif- interpret, and very ofcen draw per- verfe conclusions from them i And yet we fay not, That the Word of God is corrupted, nor is the ufe of Scripture de- cryed becaufe of thofe abufes. But here advantage will be ta- ken to object again, ( 2 . ) That fince our natural Vnderjlandingr are fo meal^ , and fo liable to mijhkg-, they ought not to be ufed in the Affairs of Religion > and 'twill fignife little to m that there are certain Principles of eternal Reafon, if tve either perceive them not, or cannot ufe them. To this I Anfwer, That if on this account we mud re- nounce the ufe of our natural Understandings, Scripture will be ufelefs to us alio > For how can we know the meaning of the words that exprefs God's Mind unto us ? How can we compare one Scripture with another ? How can we draw any Confequence from it? How apply general Proportions to our own particular Cafes ? How tell what is to be taken in the Let- ter j what in the Myftery, what plainly ', whatin a Figure ? What according to llridt and rigorous Truth ? What by way of accommodation to our Apprehcnfions ? I fay, without the exreife of our Understandings, ufing the Principles of Rea- fon, none of thefe can be done, and without them Scripture will fignifie either nothing at all, or very little to us. And what can Religion get this way ?. This Inference therefore is abfurd and impious. All that can jultly be concluded from the wcaknefs of our Understandings, will be what 1 intimated before, that we ought to ufe them with modclly and caution , not that we Should renounce them. He is a Mad-man, who, becaufe his eyes are dim, will therefore put them out. But it may be objected further, (3.) That which Men call Reaftn'H infinitely various y and that vs reafnahle to one, which ii very irrational to another ■> Therefore Reafon ii not to be heard. And, I fay, Interpretati- ons of Scripture are infinitely various, and one calls that Scriptural, which another calls Heretical i Shall we conclude There- jSfT&f *>* Reafon and Religion. !« therefore, That Scripture U not to be heard ? Reafon in it felf is the fime all the World over, though Mens apprehenfions of it are various, as the Light of the Sun is one, though Colours are infinite : And where this is, it ought not to be denied, becaufe follies and fallhoods pretend relation to it ■■> or call themfelves by that name. If fo, farewel Religion too. But C 4. ) 'Tii Socinian'ifm to plead for Reafon in the Affairs of Faith and Religion. And I Ah Over, 'Tis grofs Phanaticifm to plead againft it. This Name is properly applicable to the Enemies of Reafon ■■> Eut the other of Socinianifm is groundlelly applyed to thofe. that undertake for it \ and it abfurdly fuppofeth that Socinians are the only rational Men •, when-as divers of their Do- ctrines, fuch as, The Sltep, and natural mortality of the Soul, and utter ex'inUion, and annihilation of the Wicked after the Day of Judgment, are very obnoxious to Philofophy and Reafon. And the Socinians can never be confured in their other Opinions, without uiing Reafon to maintain the Senfe and Interpretation of thofe Scriptures that are alledged againft them. 'Tis an eafie thing, we know, to give an ugly Name to any thing we diflike ; and by this way the molt excellent and facred Things have been made contemptible and vile. I wim fuch hafty Cenfurers would confider before they call Names » "that m 'truth vs the voorfe, becaufe rajh Ignorance hath thrown dirt upon it. 1 need fay no more to thefe frivolous Ob- jections. Thofe that alledge Atheijm, and tendency to Infide- lity againft the reverence and ufe of Reafon, aredifproved by my whole Difcourfe : Which fhews that the Enemies of Rea- fon mod ufually ferve the ends of the Infidel-, and the Athei{i j when as a due ufe of it deftroys the Pretentions of both. Now-- \o The Jgrecment and every Article of Faith fuppofeth them : And for the Propositions that arife from thofe certain Principles, they are certain likewife > For nothing can follow from Truth, but Truth in the longeft Series of Deduction. If Error creep in, there is ill confequence in the cafe. And the fort of Conclufi- ons that arife from the Obfervations of Senfe, if the Senfe be rightly circumftantiated, and the Inference rightly made, are certain alfo. For if our Senfes in all their due Circumftances deceive us, All is a delufion, and 'we are fure of nothing ; But we know, that firft Principles-are certain, and that our Senfes do not deceive us, becaufe God, that beftowed them upon us, is True and Good : ahd we are as much affiled, that whatever we duly conclude from either of them, is certain i becaufe whatever is drawn from any Principle, Was virtually contained in it. ( 2. ) I infer, 'That Reafon U, in a fenfc, the Word ofCody viz. That which he hath written upon our Minds and Hearts i as Scripture is that which is written in a Book. The former is the Word, whereby he hath fpoken to all Mankind i the latter is that whereby he hath declared his Will to the Church, and his peculiar People. Reafon is that Candle of the Lord, of which Solomon fpeaks, Prov. 20. 27. that Light S whereby Chriji hath enlightned every one that cometh into tbe- JVorld-, John I- p. And, that Law whereby the Confciences of the Heathen either accuje, or excufc one another, Rom. 2. 15. So jBfl&t?5« Reafon and Religion. 21 So that ffierocUf fpoke well, when he faid, Ta> op6£» Xoyat 7re'^la9ai it, ©£& TOttmt %b : to be perfaaded by God and right Reafon, 'a me and the ft -me thing. And Luther called Philofophy> within its own bounds, the truth of God. ( 3. ) the belief of our Reafon is an Exercife of Faith } and faith is an Ail of Reafon. The former part is clear, from the laft Particular, and we believe our Reafons, becauie we have them from God, who cannot miftake, and will not deceive. So that relying on them, in things clearly perceived, is truft in God's veracity and goodnefs, and that is an exercife of Faith. Thus Luke 12. The not belief of Reafon, that fug- gerts from God's clothing the Lillies, that He will provide for us, is made by our Saviour a defect of Faith, Verf.2%. 0 ye of little Faith i And for the other part, that Faith is an Ad; of Reafon, that is evident alfo : For, 'tit the bigbeft Reafon to believe in God revealing. ( 4. ) No Principle of Reafon contradifts any Articles of Faith. This follows upon the whole. Faith befriends Rea- fon » and Reafon ferves Religion-, and therefore they cannot clafh. They are both certain, both the Truths of God i and one Truth doth not interfere with another, T<& ah\$& ttUvtol evvotSii to£ vwap^ovTK, faith Arijiotle, truth agrees with all things that are. Whatfoever contradicts Faith, isoppofiteto Reafon > for 'tis a Fundamental Principle of that, That God vs to be believed. Indeed fometimes there is a feeming contra* diction between them i But then either fomething is taken for Faith, that is but Phanfie > or fomething for Reafon, that is but Sophiftry > or the fuppofed contradiction is an Error and Miftake. ( 5. ) When any thing is pretended from Reafon, againji any Article of Faith-, we ought not to cut the Knot, by denying Rea- .fon <> but endeavour to untie it, by anfvoering the Argument \ and °tn certain it may be fairly anf* 'ere 'd. For all Hereticks argue either from falfe Principles, or fallaciously conclude from true ones : So that our Faith is to be defended, not by declaiming againft Reafon, in fuch a cafe, (which ftrengthens the Enemy, C c and, 22 The Agreement of Utttfyi* and, to the great prejudice of Religion, allows Reafon on his fide) i But we muft endeavour to defend it, either by difco- veringthe falftiood of the Principles heufethin the name of Reafon > or the ill Confequence, which he calls Proof. C 6. ) When any thing u offered m for an Article of faith that feems to contraditt Reafon, we ought to fee that there be good caufe to believe that this is divinely revealed, and in the fenfe propoun- ded. If it be, we may be afllired from the former Apho- riims, that the Contradiction is but an Appearance j and it may be discovered to be fo. But if the Contradiction be real, This can be no Article of Revelation, or the Revelation hath not this fenfe. For God cannot be the Author of Contradi- ctions ; and we have feen, that Reafon, as well as Faith, is his. I mean, the Principles of Natural Truth, as well as thofe of Revelation. T<2) ^vfoi toc^o ha otherwifc our Faith is vain Credulity,and not Faith in God. ( 8. ) A Man may hold an erroneous Opinion from a miflahen fenfe of Scripture, and deny what is the truth of the Proportion* and what is the right meaning of the 'fexty and yet not err in Faith. For Faith is a belief of God revealing : And if God have not fo revealed this, or that, as to give us certain ground to believe this to be his fenfe, he hath not fufficiently revealed it to oblige our Faith. So that though I deny fuch, or fuch a fenfe, while I believe it is not from God i his veracity and Authority is not concerned, fince I am ready however to give a chearful afTent to what-ever is clearly and fufficiently revea- led. This Propofition follows from the former, and mufl be underftood only of thofe Dot^rines that are difficult, and ob- fcurely delivered : And that many things are fo delivered in Scripture, is certain s For fome are only hinted, and fpoken occafionally > fome figuratively, and by way of Parable* and Allegory > fome according to Mens Conceptions i and fome in Ambiguous and ^Enigmatical Phrafes > which Obfcurities may occalion miftake in thofe, who are very ready to believe what-ever God faith i and when they do, I mould be loth to fay that fuch err in Faith', Though thofe that wreft plain Texts to a compliance with their Interefts,and their Lufts i Though their AfTe&ions may bring their Judgments to vote with them, yet theirs is Error in Faith with a witnefs, and capable of no benefit from this Propofition. ( p. ) In fe arching after the fenfe of Scripture, res ought to confult the Principles of Reafon, as we do other Scriptures. For wehavefhewn, That Reafon is another part of Gods Word. And though the Scripture be fufficient for its own end,yet Rea- fon mufl; be prefuppofed unto it i for without this. Scripture cannot be ufed, nor compared, nor applied, nor underftood. ( 10. ) The Ejfentials of Religion are fo plainly revealed, that no Man c*n mifs them, that hath not a mighty corrupt bias in h'n WiU and Affettiorts to infatuate and blind his Vnderjiandiw. Cc 2 Thofe Thofe EflTentials are contained in the Decalogue and the Creed ; Many fpeculative remoter Dodfrines may be true, but not Fun- damental. For 'tis not agreeable to the goodnefs or jufticeof God, that Mens eternal Interefts mould depend upon things that are difficult to be underftood, and eafily miftaken. If they did, No Man could be fecure, but that, do what he could, he mould perim everlaftingly, for not believing, or be- lieving atnifs fome of thofe difficult Points, that are fuppofed neceflary to Salvation > and all thofe that are ignorant, and of weak understanding, muft perim without help, or they muft be faved by implicit Faith in unknown Fundamentals. THESE are fome Propofitions that follow from my Dif- courfe, and from one another. The better they are confider- ed, the more their force will be perceived > and I thick they may ferve for many very confiderable purpofes of Religion, Charity, and the peace of Mankind. A Nd now, as a Conclufion to the whole, I (hall add feme ■**■ Confiderations of the dangerous tendency of the com- mon practice (at leaft among the Sedts) of declaiming againft Reafon as an Enemy to Religion. ( i.) It tends to the introduUion of Atheifrn, Infidelity, and ScepticifmjtfH^ hath already brought in a flood ofthefe upon »/.For what advantage can the Atheift and Infidel expedr greater than this, That Reafon is againft Religion ? What do they pretend > What can they propoie more ? If Co, there will be no proving, That there is a God j or, That the Scripture is his Word i and then we believe gratis j and our Faith hangs upon Humour and Imagination i and that Religion that depends upon a warm Phanficand an ungrounded belief, ftands but till a Difeafe, or a rrew Conceit alter the Scene of Imagination, and then down falls the Caftle, whofe Foundation was in the Air. 'Twas fhe charge of Julian the Apoftate againft the Primitive Chri- ftians h i£iv vs^p *n> Tngivcriv 7% \i{X/zri^cf.% '^ $lax. i 'that their Wi\dom wot to believe ; as if they had no ground for their Faith. And thofe that renounce and decry Reafon, ju- ftifie Julianui his Charge. If this be fo, Religion will have no fE/Kffyf' Reafon and Religion. 25 no bottom, but the Phanfie of every one that profeffeth it ; and how various and inconftant a thing Imagination is, every Man knows. Thefe are the Confequences of defamations of Reafon, on the pretended account of Religion ? and we have feen, in multitudes of deplorable Inftances, That they follow in practice, as well as reafoning. Men of corrupt inclinati- ons fufpedfr that there is no Reafon for our Faith and Religi- on, and fo are upon the borders of quitting it i And the En- tbuftaft* that pretends to know Religion belt, tells them, that thefe Sufpicions are very true ; and thence the Debauchee glad- ly makes the defperate Conclufion : Or at leafr, when they hear that Reafon is uncertain, various, and fallacious, they de- ny all credit to their Faculties, and become confounded Seep' ticks, that fettle in nothiDg. This I take to have been one of the greateft and mod deadly occafions of the Atheifm of our days i and he that hath rejected Reafon, may be one when he pleafeth, and cannot reprehend, or reduce any one, that is fo already. ( 2. ) 'the dental of Reafon in Religion, bath been the princi- pal Engine that Heretickj and Enthufiafts have, ufed againft the Faith j and that which lays us open to infinite follies and impo- fiures. Thus the Arrians quarrelled with o/ulok^ol^ becaufe it was deduced by coufequence, but not expreffed in Scripture. The Apollinarifts would by no means allow of Reafon •, And St. Aujiin faith of the Donatifts, that they did calumniate, and decry It, to raife prejudice againji the Catholic}^ Faith j and clfewhere, DoBores vejiri Hominem diale&icum fugiendum po» tius^ & cavendum, qttam referendum cenjuerunt. The Vbi- quitarians defend their Errors, by denying the judgment of Reafon i and the Macedonians would not have the Deity of the Holy Ghoft proved by Confequence. The later Enthufi* afis in Germany, and other places, fet up loud and vehement out-cries againlt Reafon ; and the Lunatick/ among us (that agree in nothing elfc) do yet fweetly accord in opposing this Carnal Reafon ; and this indeed is their common Intereft. The importures of Mens Plenties rtiuft not be fcen in too much light '■> and we cannot dream with our eyes open. Reafon would difcover the nakednefs of Sacred Whimfies, and the va- nity of Myfterious Non-fenfe ; This would difparage the Darlings z6 the Agreement of *S(fet f ] Darlings of the Brain, and cool the pleafant heats of kindled Imigination : And therefore Reafon muft be decryed, becaufe • an enemy to madnefs i and Phanfie fet up, under the Notion of Faith and Infpiration. Hence Men had got the trick to call every thing that was Confequent, and Reafonable, Vain Phi- lofophy i and every thing that was Sober, Carnal Reafoning. Religion is fet fo far above Reafon, that at length it is put be- yond Sobriety and Senfe i and then 'twas fit to be believed, when 'twas impollible to be proved, or underftood. The way to be a Chriftian, is firft to be a Brute i and to be a true Belie- ver, in this Divinity, is to be fit for Bedlam. Men have been taught to put out their eyes, that they might fee*, and to hoodwink themfelves, that they might avoid the Precipices. Thus have all Extravagancies been brought into Religion, be- yond the Imaginations of a Fever, and the Conceits of Mid- night : Whatever is phanfied, is certain j and whatever is vehement, is Sacred j every thing muft be believed, that is dream'd '» and every thing that is abfurd, is a Myftery. And by this way, Men in our days have been prepared to f wallow every thing, every thing but what is fober : whatever is wild, will be fuck'd inlike the Air •, but what is reafonable, will be fled like Infection. So that if a Man would recommend any Dodbir.e for his life, to thofe Enemies of Reafon, it muft be ibmeodd non-fenfe, in the clothing of Imagination ; and he that can be the Author of a new kind of Madnefs, (hall lead a Party. Thus hath Religion, by the difparagement of Rea- fon, been made a Medley of Phantamck Tram, fpiritualized into an heap of Vapours, and formed into a Caftle of Clouds i and expofed to every Wind of Humour and Imagination. ( 3 . ) By the fame way great advantage n given to the Church of Rente : Which is well known by thofe that adhere unto it. And therefore Perromus-> Gonteritts, Armldus, Veronius^ and other Jefuites, have loudly declaimed againft Reafon i and the laft mentioned, Veronius, prcfented the World with a Method to overthrow Hrmicj^r ..(meaning thofe of the Protejlant FaithJ which promifed more than ordinary \ And that was, to deny and renounce all Principles of Reafon in Affairs of Faith, ab- (blutely and roundly *, and not to vouchfafe an Anfwer to any Argument againft ftranfubj\antiaUony or the other Articles of their iSOTiTp i* Reafon and Religion. 27 their new Faith ; but point-blank to deny whatever Reafon faith in fuch Matters. And he affirms, that even thefe Prin- ciples of Reafon, viz. Non entis non funt Attribute j omne quod eft, quando eft, necejfe e(l ejfe i and fuch like, which are the Foundations of all Reafoning, are dangerous to the Catholic}^ Faith, and therefore not to be heeded. This Man fpeaks out, and affirms directly and boldly, what the other Enemies of Reafon mean, but will not own. This is a Method to de- ftroy Heretickj in earned > but themifchief is, allChriftians, and all other Religions, and all other Reafonings are cut oft by the fame Sword. This Book and Method of Veroniws was kindly received by the Tope, priviledged by the King of Sfafa-, approved by Cardinals, Archbijhops, Bifhops, and all the Gallic^ Clergy, as folid, and for the advantage of Souls > and the Sor- bone Vottors gave it their approbation, and recommended it as the only way to confute us, and all the other Adverfaries of their corrupted Faith and Religion. Did thefe know what they did ? And did they, think we, underftand the Intereft of the Roman Church ? If fo, we kindly ferve their ends, and promote their Defigns in the way, which they account beft, while we vilifie and difparage Reafon. If this be renounced in Matters of Religion, with what face can we ufe it againft the Do&rine of Tranfitbfiantiation, or any other Points of the Roman Creed? Would it not be blamelefsand irreprovable for us to give up our Underftandings implicitly to the Dictates and Declarations of that Church ? May we not follow blindly whatever the Infallible Man at Rome and his Councils fay ? And would it not be vain felf-contradiftion to ufe Arguments againft their Decrees, though they are never fo unreafonable ? Or to alledge Confequences from Scripture againft any of their Articles, though never fo contrary to the Holy Oracles ? How eafily may they rejoyn, when we difpute againft them \ You argue from Reafon, and by Confequences ; But Reafon is dull and carnal, and an enemy to the things of the Spirit, and not to be heard in the high Matters of Religion ? And what can we fay next, if allow of the Accufation ? I fay, by this way, we perfectly difable, or grofly contradict our felves, in moft of eur Difputes againft the Romanics : And we are very difinge- nuous in our dealings, while we ufe Reafon againft them, and deny 2 8 The Agreement of ;£flfaj? J . deny it, when 'tis urged againft our felves by another fort of Adverfariesi which implies, that when we fay, Reafon is not to bebeardy we mean, 'tis not to be beard againfl us } Eut it mud againfl: the Church of Rome,ox any others We can oppugn by it. So that our denying Reafon in Religion is either very humourfomand partial, or 'tis a direct yielding up our Caufe to our Enemies > and doing that our felves, which is the on- ly thing they deiire,to undo us i and to promote their own In- te re[is upon our Ruinet* And thus I have reprefented fome of the Mifchiefs thatarife from the difparagement of Reafon ; we fee they are great ones, big of many others, and fuch as are deftm&ive to all Govern- ment,and all the Interefts of the fober part of Mankind. This is properly Fanaticifm, and all that we call Co. grows upon it. Here the Euemies of our Church and Government began j up- on this they infifted (till, and rilled their Books, and Pulpits, and private Corners, with thefe Canting?. This was the En- gine to overthrow all fober Principles, and Eitablifliments i with this the People were infatuated, and credit was reconci- led to Gibberijhy and Folly > TLutbuftafms-, and vain Impuljej. This is the Food of Conventicles to this day , the root of their Matter, and the burdenof their Preachments. Let Reafon be heard, and tie them to Senfe, and molt of their Holders-fortb have no more to fay. T^heir fpirituality, for which they are admired, is betides Reafon, and again/tit, rather than above it i And while this Principle of the enmity between Reafon and Religion ftands, the People will think them the more Spi- ritual Preachers, becaufe they are the Ids reafonable : And while they are abufed by fuch a belief, 'twill be impoffible for fober Men to have any fuccefs in their endeavours 'to convince them. Cffap AGAINST odern Sadducifm In the Matter of SSiltCljCS and Zpp&titiOtlS* Cffa? VI. d d mav eff&y vi. AG AINST MODERN SADDL1CISM In the Matter of WMttyS and %p$Mitim!g. ¥ any thing were to be much admired in an Age of Won- ders, not only of Nature, Cwhich is a conftant Prodigy ) but of Men and Manners) it would be to me matter of aftoniihment, that Men, otherwife witty and ingenious, are fallen into the Conceit that there's no fuch thing as a Witch, or Apparition, but that thefe are the Creatures of Me- lancholly and Superftition,fofter'd by Ignorance and Defign> which, comparing the confidence of their disbelief, with the evidence of the things denied, < and the weaknefs of their Grounds, would almoii fuggeft, that thcmfelvcs are an Ar- gument of what they deny h and that Co confident an Opinion could not be held upon fuch inducements, but by fbme kind of Witchcraft, and Fafcination in the Fancy. And perhaps that evil Spirit, whofe Influences they will not allow in Acti- ons alcribed to fuch Caufes, hath a greater hand and interelt in their Proportion than they are aware of. For that fubtil Enemy of Mankind (lince Providence will not permit him to miichicf us without our own concurrence) attempts that by itratagem and artifice, which he could never effect by open ways of a&ing > and the fuccefsof all wiles depending upon their fecrccy, and concealment, his influence is never more dangerous than when his agency is lead fufpedrcd. In order Dd 2 there- Fhilofophied Confideraticns j&ftty 6. therefore to the carrying on the dark and hidden Dtfigns he manageth againit our Happinefs, and our Souls, he cannot expect to advantage himfelf more, than by infinuating a be- lief, That there U no fitch thing Of Himfelf, but that Fear and Fancy make Devils now, as they did Gods of old. Nor can he ever draw thealTent of Men to fo dangerous an Alfertion, while the llanding fenfible Evidences of his Exigence in his practices by and upon his Inftruments, are not difcredited and removed. 'Tis doubtlefs therefore the intereft of this Agent of Dark- nefs, to have the World believe, that the Notion they have of Him, is but a Pbantbme and Conceit i and in order there- unto, That the ftories of Witchzs, Apparitions, and indeed every thing that brings tidings of another World, are but melancholick Dreams, and pious Romances. And when Men are arriv'd thus far, to think there are no Diabolical Con- tracts or Apparitions, their belief that there are fuch Spirits, rcfts only upon their Faith, and reverence to the Divine Ora- cles j which we have little reafon to apprehend lo great in fuch AiTertors, as to command much from their aiTent j espe- cially in fuch things in which they have corrupt Interefts againit their evidence. So that he that thinks there is no Witch, believes a Devil gratU, or at ieaft upon Inducements, which he is like to rind himfelf difpofed to deny when he pleafeth. And when Men are arrived to this degree of Dif- fidence and Inhdchty, we are beholden to them if they be- lieve either Angel, or Spirit, Refurredtion of the Body, or Immortality of Souls. Theie things hang together in a Chain of Connexion, at Jeait in thefe Mens Hypothefis j and 'tis but an happy chance, if he that hath loft one Link, holds another. So that the Vitals of Religion being fo much inte- reifed in this Subject, it will not be unnecefTary imployment particularly to difcourfe it. And in order ro the proof that there have been, and are unlawful Confederacies with evil Spirits, by vertue of which the hellilh Accomplices perform things above their natural Powersi I mult prcmife, that this being matter of Facl, is only capable of the evidence of Authority and Senfe :. And by both thefe, the being of Witches and Diabolical Contracts, is J5tt&£ 6* agamft Modern Sadducifm. is moft abundantly confirmed. All Hiftories are full of the Exploits of thofe Inftruments of Darknefs, and the Teftimo- ny of all Ages, not only of the rude and barbarous, but of the moft civiliz'd and polifh'd World, brings tidings of their ftrange performances. We have the Atteftation of thoufands of Eye and Ear-witneiTes,and thofe not of the eafily deceiva- ble Vulgar only, but of wife and grave Difcerners j and that, when no Intereft could oblige them to agree together in a common Lye : I fay, we have the light of all thefe Circum- ftances to confirm us in the belief of things done by Perfbns of ekfpicable Power and Knowledge, beyond the reach of Art, and ordinary Nature. Standing publick Records have been kept of thefe well-attefted Relations : and Epochal made of thole unwonted Events i. Laws in many Nations have been enacted againft thofe vile practices j Thole among the Jervs^ and our own, are notorious : fuch Cafes have been often determined near us, by Wile and Reverend Judges, up- on clear and convictive Evidence : and multitudes in our Na- tion have fuffered death for their vile Compacts with Apoftate ' Spirits. All thefe I might largely prove in their particular. Inuances, but that *tis not needful, lince thofe that deny the bein g of Witches, do it not out ot ignorance of thefe Heads of Argument, of which probably they have heard a thou- fand times -.But from an apprehenfion that fuch abelief is ab- furd, and the things impoilible. And upon thefe prefumpti- ons they contemn all Demonftrations of this nature, and are hardned againft Conviction. And I think, thofe that can believe allHiliories are Romances, that all the wifer World have agreed together to juggle Mankind into a common be- lief of ungrounded Fables > that the found Senfcs of multi- tudes together may deceive them i and Laws are built upon Chymeras \ that the graveft and wifeft Judges have been Mur- derers V and thcfagelt Perfbns fools, or deilgning Impoftors : I lay, thofe that can believe this heap of Abfurdities, are either more credulous than thofe whole credulity they repre- hend '•> orelfehave Ibme extraordinary evidence of their Per- fwafion, viz. That 'tis abfurd and impofible there ftould be a Witch or Apparition. And I am confident, were thofe little appearances remov'd, which Men have form'd in their Fan- cies- 4 Fhilofophical Considerations iEflTflg 6, ties againft the belief of fuch things i their own Evidence would make the way to Mens affent, without any more Ar- guments than what they know already to enforce' it. There is nothing then neceflary to be done, in order to the cfta- blifhing the belief I would reconcile to Mens minds i but to endeavour the removal of thofe Prejudices they have received againft it: the chief of which I mail particularly deal with. And I begin with that bold Aifertion, That I. (IO'-pHe N Of ION of a Spirit is imp^ble and contraditli- A. ous ; and confeqmntly Jo vs that of Witches, the belief of which vs founded on that ~DoUirine. To which Objection I Anfwer, (i.) If the Notion of a Spirit be abfurd, as is pre- tended ■■> that of a GOD, and a SOUL diftinct from Mat- ter, and Immortal, are likewife Abfurdities. And then That the World was jumbled into this elegant and orderly Fa- brick by chance h and that our Souls are only parts of Mat- ter, that came together we know not whence, nor how i and mail again fhortly bediffolv'd into thofe loofe Atoms that compound them i That all our Conceptions are but the thrufting of one part of Matter againft another } and the Idea's of our Minds meer blind and cafual Motions: Thefe and a thoufand more the groffeft Impossibilities and Abfurdi- ties (confequents of this Propofition, That the Notion of a Spi- rit is abfurd) will be fad Certainties and Demonftrations. And with fuch Aifertors I would ceafe to difcourfe about Witches -and Apparitions, and addrefs my felf to obtain their affent to Truths infinitely more Sacred. And yet (2.) though it mould be granted them, that a Subftance immaterial is as much a contradiction as they can fancy, yet why mould they not believe that the Air, and all the Regions above us, may have their invisible intellectual Agents of Nature like unto our Souls, be that what it will •■> and fome of them at leaf: as much degenerate as the vileft and raoft mifchicvous among Men. This Hypothecs will be enough JEM&1? <*• agvtA^ Modern Sadducifm. enough to fecure the poilibility of Witches and Apparitions. And that all the upper Stories of the Univerfe are furnifh'd with Inhabitants, 'tis* infinitely reafonable to conclude from the Analogy of Nature j Since we fee there^is nothing fo con- temptible and vile in the World we reticle in, but hath its li- ving Creatures that dwell upon it ■■> the Earth, the Water, the infefiour Air j the Bodies of Animals, the' Flelh, the Skin, the Entrails h the Leaves, the Roots, the Stalks of Vegeta- bles ■■> yea, and all kind of Minerals in the Subterraneous Re- gions : I fay, all thefe have their proper Inhabitants h yea, I iiippofe this Rule may hold in all difcind kinds of Bodies in the World) Tb.it they havz iheir peculiar Animals. The cer- tainty of which I believe the improvement of Microfcopical Obfervations will difcover. From whence I infer, That fince this little Spot is fo thickly peopled in every Atom of it, 'tis weaknefs to think that all the vaft fpaces above, and hollows under Ground, are defert and uninhabited. And if both the fuperiour and lower Continents of the Univerfe have their Inhabitants alfo, 'tis exceedingly improbable, arguing from the fame Analogy, that they are all of the meer feniible Nature, but that there are at lead fome of the Rational and Intellectual Orders. Which fuppofed, there is good foun- dation for the belief of Witches, and Apparitions \ though the Notion of a Spirit mould prove as.abfurd and unphilofo- phical, as I judgthe Denial of it. And Co this firft Objecti- on comes to nothing. I defcend then to the fecond Prejudice; whiah may be thus formed in behalf of the Objectors. I I. (II.) ^TpHtre are Atlions in moft of thofe Relations afcrihed to JL Witches, which are ridiculous and impoffible in the na- ture of things i fitch are (l.) their flying out of Windows, af- ter they have anointed themfelves, to remote places. (2.) "their transformation into Cats, Hares, and other Creatures. (3.) Their feeling all the hurts in their own Bodies, which they have received hi thofet f 4.) "their raifing tempers, by muttering fome nonfcnfi- cal words, or performing Ceremonies alihg impertinent, as ridiculous. And (5.) their being fucked in a certain private place of their Bodies Pbilcfopbical Confederations JC(T&£ 6, Bodies by a Familiar. TJ?eJe are prefumed to be aVxions inconfi- flent with the nature of Spirits , and above the powers of tboft poor and miferable Agents. And therefore the Objeftion JUppofctb them performed only by the Fancy i and that the whole myjhry of JVitcbcraft is but an illufion of crafie Imagination. To this aggregate OhjeSion I return, (i.) In the general : The more aji,;id and unaccountable theft Actions feem, the greater confirmations are they to me of the truth of thole Relations, and the reality of what the Objectors would deftroy. For thefe Circumftances being ex- ceeding unlikely, f judging by the meafures of common be- lief ) 'tis the greater probability they are not fictitious : For the contrivers of Fictions ufe to form them to as near a con- formity as they can to the moil unfufpected Realities, endea- vouring to make them look as" like Truth, as is porlible in the main Snppofals, though withal they make them ifrange in the Circumihnce. None but a Fool, or Madman, would re- late, with a purpofe of having it believed, that he faw in In- land, Men with Horns on their Heads, and Eyes in their Breads i or, if any mould be fo ridiculoufly vain, as to be fe- rious in fuch an incredible Romance, it cannot be fuppofed that all Travellers that come into thofe parts after him lhould tell the fame Story. There is a large Field in Fiction '•> and if all thofe Relations were Arbitrary Compofitions, doubtleis the firft Romancers would have framed them more agreeable to the common Doctrine of Spirits j at lealt, after thefe lifppo- fed Abfurdities had been a thoufand times Iaugh'd at, People by this time would have learn'd to correct thofe obnoxious Extravagancies j and though they have not yet more Veracity than the Ages of Ignorance and Superftition, yet one would expect they lhould have got more Cunning. This fuppos'd Impoliibility then, of thefe Performances, feemsto.mea pro- bable Argument that they are not wilful, and defigned For- geries. And if they are Fancies, 'tis fbmewhat ftrange, that Imagination,which is the moil various thing in all the World, lhould infinitely repeat the fame Conceits in all Times and Places. BUT j&dtf^ 6. agninft Modern Sadduci Cm. EUT again (2.) the ftrange Actions related of Witches-, and prefumed to be impoffible, are not afcribed to their own Powers, but to the Agency of thofe wicked Confederates they imploy: And to affirm that thole evil Spirits cannot do that, which we conceit impoffible, is boldly to Hint the pow- ers of Creatures, whole Natures and Faculties we know not i and to meafure the world of Spirits by the narrow Rules of our own impotent Beings. We fee among our felves the Per- formances of fome out-go the Conceits and Poffibilities of others '•> and we know many things may be done by the Ma- thematicks, and Mechanick Artihce, which common Heads think impoffible to be effected by the honeft ways of Art and Nature. And doubtlcfs, the fubtilties and powers of thofe mifchievous Fiends, are as much beyond the reach and acti- vities of the moll knowing Agents among us, as theirs are beyond the wit and ability of the moft ruftick and illiterate. So that the utmoit that any Man's Rcafon in the World can amount to in this particular, is only this, That he cannot con- ceive how fuch things can be performed '•> which only argues the wcaknefs and imperfection of our Knowledg and Apprc- henlions => not the impoffibility of thofe Performances : and we can no more from hence form an Argument againft them, than againft the moft ordinary Effects in Nature. We can- not conceive how the Foetus is form'd in the Womb s nor as much as how a Plant fprings from the Earth we tread on i we know not how our Souls move the Body > nor how thefe diftant and extrcam Natures are united i as I have (hewn elfe- where. And if we are ignorant of the moft obvious things about us, and the moft conliderable within our felves, 'tis then no wonder that we know not the Conftitution and Powers of the Creatures, to whom we are fuch Grangers. Briefly then, Matters of Fact w7ell proved ought not to be denied, beeaufe we cannot conceive how they can be perfor- med. Nor is it a reafonable method of Inference, ririt to prefumethe thing impoffible, and thence to conclude that the Fact cannot be proved : On the contrary, we mould judg of the Action by the Evidence, and not the Evidence by our Fancies about the Action. This is proudly to exalt our own Opinions above the cleared Teftimonies, and moft fenfible E e Demon- Philosophic d Considerations iSd&V 6. Demonftrations of Fact : and fo to give the Lye to all Man- kind, rather than diftruft the Conceits of our bold Imagina- tions. But yet further, C 3. ) I think there is nothing in the Instances mention'd, but what may as well be accounted for by the Rules of Rea- fbn and Philofophy, as the ordinary Affairs of Nature. For in refblving Natural Phwomena, we can only aflign the probable Caufes, (hewing how things may be, not prefuming how they are : And in the particulars under our Extmcn, we may give an account how 'tis polfible, and not unlikely, that fuch things (though fomewhat varying from the common road of Nature) may be acted. And if our narrow and con- tracted Minds can furnilh us with apprehenfions of the way and manner of fuch Performances, (though perhaps not the true ones) 'tis an argument that fuch things may be effected by Creatures, whole Powers and Knowledg are lb valtly ex- ceeding ours. I (hall endeavour therefore briefly to fuggeft ibme things that may render the poilibility of fuch perfor- mances conceivable, in order to the removal' of this Objecti- on, that they are Contradiftions, and impoflibk. For the rirftthen, That the Confederate Spirit mould trans- port the Witch through the Air to the place of general Ren- dezvous, there is no difficulty in conceiving it ■> and if that be true which great Philofbphers affirm, concerning the real fir- parability of the Soul from the Body without Death, there is yet lefs '•> for then 'tis ealie to apprehend, that the Soul, ha- ving left its grofs and fluggilli Body behind it, and being cloth'd only with its immediate Vehicle of Air, or morefub- tile Matter, may be quickly conducted to any place, by thole officious Spirits that attend it. And though I adventure to affirm nothing concerning the truth and certainty of this Sup- polition, yet I mull needs fay, it doth not feem to meunrea- lbnable. Our experience of Apoplexies, fcptlepfies, Extafies, and the ftrange things Men report to have ieen during thofe T>eliqHiums, look favourably upon this Conjecture j which feems to me to contradict no Principle of Rcafbn or Philofo- phy, fince Death confines not fo much in the actual fcparation of Soul and Body, as in theindifpofitionand unrirnefs of the Body for Vital Union, as an excellent Philofopher hath made good: JS(F$£ 6» again/} Modern Sadducifm . good : On which Hypothecs, the Witch's anointing her felf before (he takes her flight, may perhaps ferve to keep the Body tenantable, and in fit difpofition to receive the Spirit at its re- turn. Thefe things, I fay, we may conceive, though I af- firm nothing about them i and there is not any thing in fuch Conceptions but what hath been own'd by Men of Worth and Name, and may feem fair and accountable enough to thofe who jud^ not altogether by cuftomary Opinions. There's a faying or the great Apoitle that feems to countenance this Platonic]^ Notion \ what is the meaning elfe of that Exprel- fion, \_Whether in the Body, or out of the Body, I cannot tell ~] ex- cept the Soul may be feparated from the Body without death ? Which if it be granted pollible, 'tis fufficient for my purpofe. And ( 2. ) The Transformations of Witches into thefhapes of other Animals, upon the fame fuppofal is very conceivable, fince then 'tis eafie to apprehend, that the Power of Imagina- tion may form thofe paffive and pliable Vehicles into thole fhapes, with more eafe than the Fancy of the Mother can the imbborn Matter of the Fcetus in the Womb, as we fee it fre- quently doth in the Inilances that occur of Signatures, and monftrous Singularities ■■> and perhaps fometimes the confe- derate Spirit puts tricks upon the Senfes of the Spectators, and thofe Shapes are only Illuiions. Eut then (3.) when they feel the Hurts in their grofs Bodies, that they receive in their Aiery Vehicles, they mull be fuppofed to have been really prefent, at lealt in thefe lat- ter h and 'tis no more difficult to apprehend how the hurts of thofe mould be tranflated upon their other Bodies, than how Difeaies fhould be inflidfed by the Imagination, or how the Fancy of the Mother mould wound the Foetus, asfeveral cre- dible Relations do atteft. 'And ( 4. ) f°r their railing Storms and Tempers i They do it not by their own, but by the power of thofe Evil Spi- rits that reilde in the Air j and the Ceremonies that are en- joyn'd them, are doubtlefs nothing elfe but Entertainments tor their Imaginations, and likely deiign'd to perfwade them, that they do thefe Itrange things themfelves. Ee 2 (Lardy) jo Pbilofiphica! Confederations Cl&f 6. (Laftly,) For their being fuck'd by the Familiar, I lay, (r.) we know Co little of the nature of "Damons and Spirit?, that 'tis no wonder we cannot certainly divine the Reafbn of fo ftrange an Action. And yet (2.) we may conjecture at fbme things that may lender it Ids improbable 5 For fbme have thought that the Genii (whom both the Ylatonk.il and Cbrijlian Antiquity thought embodied ) are recreated by the Reeks and Vapours of Humane Blood, and the Spirits that proceed from them : Which fuppofal ( if we allow them Bo- dies) is not unlikely, every thing being refrefh'd and nou- riuYd by its Like. And that they are not perfectly abftract from all Body and Matter, (betides the Reverence we owe to the wifeft Antiquity; there are feveral confiderable Argu- ments I could alkdge to render exceeding*probable. Which things fuppofed, the "Devil's facing the Sorceref! is no great . wonder, nor difficult to be accounted for. Or perhaps (3.) this may be only a Diabolical Sacrament, and Ceremo- ny to conHrm the Helljih Covenant. To which I add, (4-JThat the Familiar doth not only (lick the Witch, but in the Action infufeth fome poifonous Ferment into Her, which giveshcr Imagination and Spirits a Magical Tincture, where- by they become mifchievouDy influential ; and the word V£- nefica intimates ibme iuch Matter. Now that the Imagination hath a mighty power in Operation, is feen in the jufl-now mention'd Signatures, and Difeafes that it caufeth j and. that the Fancy is modified by the Qualities of the Blood and Spirits, is too evident to need proof. Which things fuppo- fed,'tis plain to conceive that the Evil Spirit having bicath'd fbme vile Vapour into the Body of the Witch, it may taint her Blood and Spirits with a noxious Quality, by which her infected Imagination, heightned by Melancholy, and this worfe Caufe, may do much hurt upon Bodies that are ob- noxious to fuch Influences. And 'tis very likely that this Ferment difpofeth the Imagination of the Sorcerefs to caufe the mentioned acpouftoitt, or feparation of the Soul from the Body,and may perhaps keep the Body in fit temper for its re- entry i as alio it may facilitate transformation, which, it may be, could not be effected by ordinary and unaififted Ima- gination. Thus £&&(£• againft Modern Sadducifm. n Thus w^fee, 'tis not io defperate to form an apprehenfion of the manner of thefe odd Performances j and though they are not done the way I have defcrib'd,yet what I have laid may help us to a conceit of the PclTibility,which fuffketh for my purpofe. And though the Hypothecs I have gone upon will feem as un- likely to fome, as the things they attempt to explain are to others h yet I muff defire their leave to fuggell, that mod: things feem improbable (efpecially to the conceited, and opi- nionative) at frit propofal : And many great Truths are ffrange and odd, till Cullom and Acquaintance have recon- ciled them to our Fancies. And Vk prefi me to add on this occafion, (though I love net to be confident in affirming) that there is none of the Platonical Suppoials I have ufed, but what I could make appear to be indifferently fair and rea- lisable. III. (III.) A Mother? re'yidice againji the being of Witches, is, That Jf\. 3tU very improbable that the Devil, rvho is a Wife and Mighty Spirit, Jhould be at the becJ^ of a poor Hag, and have fo little to do, as to attend the Errands and impotent Lujis of a fily old Woman, To which I might anfwer, (i.) That 'tis much more im- probable that all the World mould bedeceiv'd in Matters of Fad-, and Circumilances of the cleared Evidence and Con- viction i than that the Devil, who is wicked, mould be alio unwife h and that He that perfwades all his Subjects and Ac- complices out of their Wits, fhould himfelf adr like his own Temptations and Perfwalions. In brief, there is nothing more ff range in this Objection, than that Wickednefs is Bafe- nefs and Servility j and that the Devil is at leafure to ferve thofe whom he is at leafure to tempt, and induitrious to ru- ine. And (2.)- 1 fee no ncceility to believethat the Devil is always the Witches Confederate •> but perhaps it may fitly be confidered, whether the Familiar be not fome departed Hu- mane Spirit, forfaken of God andGoodnefs, and fwallowed up by the unfatiabledeiire of Mifchief and Revenge j which poiTibly j 2 Phi/ofopbical Confide rat ions €fl3V 6. polTibly by the Laws, and capacity of its State, it cannot exe- cute immediately. And why we mould prefumc that the De- vil ftiould have the liberty of wandering up and down the Earth and Air, when he is faid to be held in the Chains of Darkncfs i and yet that the feparatcd Souls of the Wicked, of whom no fuch thing is aflirm'd in any Sacred Record, {hould be thought fo imprilbn'd, that they cannot poflibly wag from the Place of their Confinement, I know no fhadow of Conje&ure. This Conceit I'm confident hath prejudie'd many againft the belief of Witches and Apparitions, they not being able to conceive that the Devil mould be fo ludi- crous, as Appearing Spirits are foinetimes reported to be in their Frolicks => and they pre fume, that Souls departed never revifit the free and open Regions \ which confidence, I know nothing to jultirie : For fince good Men in their ftate of repa- ration are faid to be icr^jytAo/, why the wicked may not be fuppofed to be iavStoipuovtZ in the worft fenfe of the word, I know nothing to help me to imagine. And if it be fo fuppo- fed that the Imps of Witches are fometimes wicked Spirits of our own Kind and Nature, and poflibly the fame that have been Sorcerers and Witches in this Life : This Suppofal may give a fairer and more probable account of many of the Acti- ons of Sorcery and Witchcraft, than the other Hypotbefis, that they are always Devils. And to this Conjecture,* Fie ad- venture to fubjoin another, which alfo hath its probability, viz. (3.) That 'tis not impolfible but that the Familiars of Witches are a vile kind of Spirits, of a very inferiour Con- ftitution and Nature, and none of thofethat were once of the highelt Hierarchy, now degenerated into the Spirits we call Vcvils. The common divilion of Spirits is in my Opinion much too general •» and why may we not think, there is as great a variety of Intellectual Creatures in the Invifible World, as of Animals in the Vifible ? And that all the Supe- riour, yea, and Inferiour Regions, have their feveral kinds of Spirits differing in their natural Perfections s as well as in the Kinds and E^egrecs of their Depravities ) Which if we fup- poCc^ 'tis very probable that thofe of the bafc/r and meaneft Orders are thev, who fubmit to the mention'd Servilities : And jSOfe# 6. Againjl Modern Sadducifm. x ? And thus the Sagefs,and grandeur of the Prince of Darknefs need not be brought in queftionon this Occafion. IV. BVt (IV.) the Opinion of Witches feems to fame to accufe Providence i and to fuggefi that it bath expofed Innocents to the fury and malice of revengeful Fiends } yea, and fuppojeth tbofe mof} obnoxious, of rvhom n>e might mojl reafouahly expert a more ftecial care and protecfion •> moji of the cruel practices of tbofe prefumd Infrruments of HeU, being upon Children, rvho as they leafl deferve to be defected, by that Providence that fuperintends all things, fo they mojl need its Guardian Influence. To this Co fpecious an Objection, I have thefe things to • anfwer. ( i.) Providence is an unfathomable Depth i and if we fhould not believe the Pbdnomena of our Senfes, before we can reconcile them to our Notions of Providence, we muft be grolTer Scepticks than ever yet were extant. The rniferies of the prefent Life, the unequal difhibutions of Good and Evil, the ignorance and barbarity of the greateft part of Mankind, the fatal difadvantages we are all under, and the hazard we run of being eternally miferable and- undone » thefe, I fay, are things that can hardly be made confident with that Wifdom and Goodnefs that we are fure hath made, and mingled it felf with all things. And yet we believe there is a beauty, and harmony, and goodnefs in that Providence, though we cannot unriddle it in particular Instances '•> nor, by reafon of our ignorance and imperfection, clear it from con- tradicting Appearances-, and confequently, we ought not to deny the being of Witches and Apparitions, becaufe they will create us fbme difficulties in our Notions of Providence. (2.) Thofe that believe that Infants are Heirs of Hell, and Children of the Devil as foon as they are difclofed to the World, cannot certainly offer fuch an Objection •> for what is a little trifling pain of a moment, to thofe eternal Tortures h to which, if they die as fbon as they are born, according to the tenourof this Doctrine, they are everlaftingly expofed ? Eut how- 14 Phi/ofophical CoxJideratL-ns fBftty 6. however the cafe Hands as to that, 'tis certain, (5.) That Pro- vidence hath not fecur'd them from other violences they are obnoxious to, from cruelty and accident > and yet we accufe It not, when a whole Townful of Innocents fall a Victim to the rage and ferity of barbarous Executioners in Wars and Maflacres. To which I add, (4.) That 'tis likely the mif- chief is not fo often done by the evil Spirit immediately, but by the malignant influence of the Sorcerefs, whole power of hurting coniifts in the forc-mention'd Ferment, which is in- fufed into her by the Familiar. So that I am apt to think there may be a power of real Fafcination in the Witches Eyes and Imaginations, by which for the molt part fhe acts upon • tender Bodies. Neftio quU teneros oculus — For the Peftilential Spirits being darted by a fpightful and vigorous Imagination from the Eye, andwiccting with thofe that are weak and pallive in the Bodies which they enter, will not fail to infect them with a noxious Quality, that makes dangerous an-d itrange Alterations in the Perfbn invaded by this poifonous Influence : which way of acting by fubtil and invilible In- iiruments, is ordinary and familiar in all natural Efficiencies. And 'tis now pail queftion, that Nature for the molt part acts by fubtil Streams and Aporrhjta's of Minute Particles, which pafs from one Body to another. Or however that be, this kind of Agency is as conceivable as any of thofe Qualities, which our Ignorance hath called Sympathy and Antipathy ■■, the reality of which we doubt not, though the manner of Action be unknown. Yea, the thing I fpeak of is aseaiieto be apprehended, as how Infection mould pafs in certain tenu- ious Streams through the Air, from one Houfe to another i or, as how thebitingof a mad Dog ihould fill all the Blood and Spirits with a venomous and malign Ferment i the application of the Vcrtue doing the fame in our Cafe, as that o£ Contact doth in this. Yea, feme kinds of Fafcination are perfbrm'd in this gvolTer and more fenlible way,asby Unking, giving Apples, and the like, by which the contagious Quali- ty may be tranfmittcd, as we fee Difeafes often are by the touch. Now in this way of conjecture, a good account may be given why Witches arc ir.oft powerful upon Children and timerous Perfbns, viz. becaufe their Spirits and Imaginations being jBffat! 6' Agdnfl Modern Sadducifm. being weak and pallive, are not able to refill: the fatal Influ- ence i whereas Men of bold Minds, who have plenty of ftrong and vigorous Spirits are fecure from the Contagion ', as in peitilential Airs clean Bodies are not fo liable to Infection as other tempers. Thus we fee 'tis likely enough, that, very often, the Sorcerefs her felt" doth the mifchiefi and we know, de facto, that Providence doth not always fecure us from one anothers Injuries '■> And yet I mult confefs, that many times alfo the Evil Spirit is the Mifchicvous Agent i though this Confellion draw on me another Objection, which I next propofe i V. (\T.) TT' may be [aid, that if Wicked Spirits can hurt Of by the M, Direction, and at the define of a Witch, one would thinks they fhould have the fame power to do us injury without injUgation or compacl j and if this be granted, ''tis a wonder that we are not always annoyed and infefied by them. To which I Anfwer, (i.) That the Laws, Liberties, and Reftraints of the Inhabitants of the other World are to us utterly un- known h and in this way, we can only argue our felves into confeflions of our Ignorance, which every Man mult acknow- ledge that is not as immodelt, as ignorant. It mult be gran- ted by all that own the Being, Power, and Malice of Evil Spirits, that the fecurity we enjoy is wonderful, whether they adt by Witches or not > and by what Laws they are kept from making us a Prey, to fpeak like Philofophers, we cannot tell: Yea, why they mould be permitted to tempt and ruine us in our Souls, and reftrain'd from touching or hurting us in our Bodies, is a Myftery not eafily accountable. But (2.) though we acknowledg their Power to vex and torment us in our Bo- dies alfo i yet a reafon may be given why they are lefs frequent in this kind of mifchief, viz. becaule their main Defigns are leveird againft the intereit and happineis of our Souls, which they can belt, promote, when their Actions are molt ily and fecret ■> whereas did they ordinarily perfecute Men in their Bodies, their Agency and wicked Influence would be difco- F f yer'd, t6 JPhilofophical Con fide rat ions J&Qj(l|> 6. ver'd, and make a mighty noife in the World, whereby Men would be awaken'd to a futable and vigorous oppofition, by the ufe of fuch means as would engage Providence to refcue them from their rage and cruelties i and at laft defeat them in their great purpofes of undoing us eternally. Thus we may conceive that the fecurity we enjoy may well enough confitr with the power and malice of thofe Evil Spirits i and upon this account may fuppofe that Laws of their own may pro- hibit their unlicenc'd Injuries i not from any goodnefs there is in their Conftitutions, but in order to the more fuccefsful carrying on the projects of the Dark Kingdom h as Generals forbid Plunder, not out of "love to their Enemies, but in order to their own fuccefs. • And hence (3.) we may fuppofe a Law of Permiifion to hurt us at the inftance of the Sorcerefs, may well ftand with the polity of Hell, fnce by gratifying the wicked Perfon, they encourage her in malice and revenge, and promote thereby the main ends of their black Confederacy, which are to propagate Wick- ednefs, and to mine us in our eternal Interefts. And yet ( 4. ) 'tis clear to thofe that believe the Hiftory of the Gofpel, that Wicked Spirits have vexed the Bodies of Men, without any inftigation that we read of ■> and at this day 'tis very likely that many of the ftrange Accidents and Difeafes that befal us, maybe the infliction of Evil Spirits," prompted to hurt us only by the delight they take in mifchief So that we cannot argue the improbability of their hurting Children and others by Witches, from our own fecurity and freedom from the Effects of their Malice, which perhaps we feel in more Inftances than we are aware of VI. .(VI.) A Nother Prejudice againft the belief of Witches, if, a x\. prejumption upon the enormous force of Melancholly and Imagination i which without doubt can do wonderful 'things, and beget ft range Perfwafions => and to thefe Caufes fome afcribe all the Effects of Sorcery and Witchcraft, To which I reply briefly > and yet I hope fufficiently, O0 That jgifagrf* dgawft Modern Sadducifiru \f (i.) That torefblveall the clear Circumftances of Fact, which we find in well-attefted, and confirm'd Relations of this kind, into the power of deceivable Imagination, is to make Fancy the greater Prodigy i and to fuppofe, that it can do ftranger Feats than are believed of any other kind of Fas- cination. To think that Pins and Nails, for inftance, can, by the power of Imagination be convey'd within the Skin i or that Imagination mould deceive Co many as have been Witneiles in Objects of Senfe, in all the Circumitances of Discovery : This, I fay, is to be infinitely more credulous than the AfTertors of Sorcery, and Demoniack Contracts. By the fame reafbn it may be believ'd, that all the Battels and ilrange Events of the World, which our felves have not feen, are but Dreams and fond Imaginations, and like thofe that are fought in the Clouds, when the Brains of the delu- ded Spectators are the only Theatre of thofe fancied Trans- actions. And (2.) to deny evidence of Fact, becaufe their Imagination may deceive the Relators, when we have no rea- fbn to think fb, but a bare prefumption, that there is no fitch thing as is related, is quite to deftroy the Credit of all Humane Teitirnony,and to make all Men liars in a larger fenfe than the Prophet concluded in his hafte. For not only the Melancholick and the Fanciful, but the Grave and the Sober, whofe Judge- ments we have no reafbn to fufpect to be tainted by their Ima- ginations, have from their own knowledge and experience made reports of this Nature. But to this it will poilibly be re- joyn'd, and the Reply will be another prejudice againft the belief for which I contend, viz. VII. (VII.j f~T*Hat 'tis a fitjpiciom circumjiance that Witchcraft if X hut a Fancy >, fmce the Perfons that are accufed* are commonly poor and miferable old Women, who are over-grown with difcontent and melancholy, which are very imaginative ; and the Per/ins [aid to be bewitched, are for the moji part Children, or People very iveak,^ who are eafily impofed upon, and are apt to re- ceive Jirong Imprejjions from nothing : whereM were there any fitch F f 2 thinz ! § Philofophicttl Confider&tions fSttty 6. thing really, 'tis not likgly, but that the more cunning and fulfil Vejperado's, who might the more fucceffuty carry on the mifchk- vons T)cfigns of the Varl^ Kingdom, jhould be oftener engaged in thofe hhch^ Confederacies •, and alfo one would expetl Ejfetls of tin Hellijh Combination upon others than the Innocent and the Ignorant. To which Objection it might perhaps be enough to return, ( as hath been above fuggefted ) that nothing can be conclu- ded by this and fuch-like arguings, but that the policy and menagesof the Instruments of" Darknefs are to us altogether unknown, and as much in the dark as their Natures i Man- kind being no more acquainted with the Reafons and Me- thods of Action in theother World,"than poor Cottagers and Mechanicks are with the Intrigues of Government, and Rea- fons of State. Yea, peradventure (2.) 'tis one of the great Deligns, C as 'tis certainly the Interefr ) of thofe wicked Agents and Machinators, induftrioufly to hide from us their influences and ways of acting, and to work, as near as is polTible, incognito > upon which fuppofal 'tis eafie to conceive a reafon, why they moft commonly work by, and upon the weak and ignorant, who can make no cunning Obfervati- ons, or tell credible Tales to detect their Artifice. Befides ( 3. ) 'tis likely a fhrong Imagination, that cannot be weak- en'd or difturb'd by a bufie and fubtil Ratiocination, is a neceffary requifite to thofe wicked Performances i without doubt an heightned and obftinate Fancy hath a great in- fluence upon impreilible Spirits i yea, and as I have con- jectur'd before, on the more paflive and fufceptiblq Bodies : And I am very apt to believe, that there are as real Com- munications and Intercourfes between our Spirits, as there are between Material Agents •> which fecret Influences, though they are unknown in their Nature, and ways of acting, yet they are fufficiently felt in their Effects : For Experience at- tefts, that fome by the very majefty and greatnefs of their Spirits, difcover'd by nothing but a certain noble Air that ac- companies them, will bear down others lefs great and gene- rous, and make them fneak before them i and fome, by I know not what ftupifying vertue, will tie up the Tongue, and confine the Spirits of thofe who are otherwife brisk and voluble. J^flfo? 6. again ft Modern Sadducifm. 19 voluble. Which thing fuppofed, the influences of a Spirit pofTefs'd of an active and enormous Imagination, may be malign and fatal where they cannot be refitted •, efpecially when they are accompanied by thole poifbnous Reaks that the Evil Spirit breaths into the Sorcerefs, which likely are (hot out, and applyed by a Fancy hcightned and prepared by Melancholy and Difcontent. And thus we may conceive why the Melancholick and Enviotts are ufed upon fuch occafions, and for the. fame reafon the Ignorant, fince Knowledge checks and controuls Imagination •> and thofe that abound much in the Imaginative Faculties, do not ufually exceed in the Rati- onal. And perhaps C4.) the Demon himfelf ufeth the Ima- gination of the Witch Co qualified for his purpofe, even in thofe Actions of mifchief which are more properly his '■> for it is moil probable, that Spirits act not upon Bodies immedi- ately, and by their naked EiTence, but by means proportio- nate and futable Instruments that they ufe > upon which ac- count likely 'tis Co ilrictly required, that the Sorcerefs mould belive, that Co her Imagination might be more at the Devo- tion of the mifchievous Agent : And for the fame reafon alfo Ceremonies are ufed in Inchantments, viz. for the begetting this Diabolical Faith, and heightning the Fancy to a degree of ftrength and vigour fufficient to make it a fit Inftrument for the defign'd performance. Thefe I think are Reafbns of likelihood and probability, why the Hellifh Confederates are moftly the Ignorant and the Melancholick. VIII. (VIII.) ^^T^He frequent Impojlures that are met with in this l^nd, jl beget in fome a beliefs that all fuch Relations are Forgeries and Tales i and if voe urge the evidence of a Story for the belief of Witches or Apparitions, they will produce two m feemingly firong and plaufible, which Jhall conclude in Miflake or Defign i inferring thence, that all others are of the fame quality and credit. But fuch Arguers may pleafe to confider, ( 1.) Thatailngle Relation for an Affirmative, fufficient- ly confirmed and attefted, is worth a thoufand Tales of for- gery 2 o Fhilofophical ConfiderAtions f£(fati 6, gery and impollure, from whence an Univerfal Negative can- not be concluded. So that though all the Objector's Stories be true, and an hundred times as many more fuch Decepti- ons j yet one Relation, wherein no fallacy or fraud could be fufpected for our Affirmative, would fpoil any Conclufion could be erected on them. And (%) It feems to me a belief Sufficiently bold and preca- rious, that all theft Relations of Forgery and Miftake mould be certain, and not one among all thofe which attelt the Affirmative Reality, with Circumfrances as good as could be expected or vvifh'd,lhould be true j but all fabulous and vain. Certainly they have no reafon to object Credulity to the Af- fertors of -Sorcery and Witchcraft, that can fwal low Co large a Morfel. And I defire fuch Objectors to conlider, (3.) Whether it be fair to infer, that becaufe there are fbme Cheats and Importers, that therefore there are no Rea- lities. Indeed frequency of deceit and fallacy will warrant a greater care and caution in examining 5 and fcrupulofity and ihmefs of arTcnt to things whereing fraud hath been practi- ced, or may in the leaft degree be fufpected : But, to con- clude, becaufe trraf an old Woman's Fancy abufed her, or fbme knavifh Fellows puf tricks upon the ignorant and timo- rous, that therefore whole Ailrzes have been a thoufand times deceived in judgement upon Matters of Fact, and numbers of fobcr Perfons have been forfworn in things wherein Per- jury could not advantage them 5 I fay, fuch Inferences are as void of Reafon, as they are of Charity and good Manners. IX. (IX.jT'T maybe fuggejhd further ', Tlut it cannot be imagined X what defign the Devil Jhould have in making tbafe fo- Jemn Compacts, fince Perfons of fuch debauctfd and irreclaimable D/Jpofuions as thofe with whom he is fuppofed to confederate, are pretty fecurely his antecedently to the Bargain, and cannot be more Jo by it, fince they cannot put their Souls out of pojjibility of the Divine Grace, but by the Sin that is unpardonable '■> or if they could Jo dijpvfe and give away themfelves, it will to fbme feem very urililitlv, that a great and mighty Spirit ftould oblige him- M f&ftty ft agai'nft Modern Sadducifm. 2 1 felf to fitch obfervances, and kgep fitch a-do to fecure the Soul of a filly Body^ which 'twere odds but it would be Hit, though He put. himfelf to no further trouble than that of his ordinary Temptations. To which Suggeftions 'twere enough to fay, that 'tis fuf- flcient if the thing be well prov'd, though the Defign be not known : and to argue negatively a fine^ is very unconclufive in fuch Matters. The Laws and Affairs of the other World (as hath been intimated) are vaitly differing from thofe of our Regions, and therefore 'tis no wonder we cannot judge of their Dcfigns, when we know nothing of their Menages, and fo little of their. Natures. The ignorant looker-on can't imagine what the Limner means by thofe feemingly rude Lines and Scrawls which he intends for the Rudiments of a Picture i and the Figures of Mathcmatick Operation are non- fenfe, and dafhes at a venture to one un-inftrudted in Mecha- nicks : We are in the dark to one anothers Purpofes and In- tendments i and there are a thoufand Intrigues in our little Matters, which will not prefently confefs their Defign, even to fagacious Inquifitors. And therefore 'tis folly and incogi- tancy to argue any thing one way or other from the defigns of a fort of Beings, with whom we fo little communicate i and poflibly we can no more aim, or guefs at their Proje&s and Defignments, than the gazing Beaft can do at ours, when " they fee the Traps and Gins that are laid for them, but un- derhand nothing what they mean. Thus in general. But I attempt fbmething more particularly, in order to which I muft premife, That the Devil is a name for a Body Politick, in which there are very different Orders and Degrees of Spirits, and perhaps in as much variety of place and irate, as among our felves i> fo that 'tis not one and the fame Per- fon that makes all the Compacts with thofe abufed and {'edu- ced Souls, but they are divers, and thofe 'tis like of the mean- eft and bafeft quality in the Kingdom of Darkncfs h which being fuppofed, I offer this account of the probable Defign of thofe wicked Agents, viz. That having none to rule or tyrannize over within the Circle of their own Nature and Go- vernment, they affcdt a proud Empire over us (the defire of Domi- 22 Thilofopkicd Confederations fZfay 6. Dominion and Authority being largely fpread through the whole circumference of degenerated Nature, efpccially among thole, whole pride was their original tranfgreiiionj everyone of thefe then defires to get ValTals to pay him homage, and to be employed like Slaves in the fervices of his Lulls and Appetites » to gratirie which deiire, 'tislikeit maybeallow- ed by the conftitution of their State and Government, that every wicked Spirit (hall have thofe Souls as his property, and particular Servants and Attendants, whom he can catch in l'uch Compacts \ as thoie wild Bcalls that we can take in hunting are ours, by the allowance of our Laws i and thole Slaves that a Man hath purchas'd, are his peculiar Goods, and the ValTals of his Will. Or rather thofe deluding Fiends are like the feducing Fellows we call Spirits, who inveigle Children by their falfe and flattering Promiies, and carry them away to the Plantations of America, to befervilely employed there in the Works of their Profit and Advantage. And as thofe bafe Agents will humour and flatter thelimple unwary Youth, till they are on Ship-board, and without the reach of thofe that might refcue them from their hands : In like man- ner the more mifchievous Tempter ftudies to gratirie, pleale, and accommodate thofe he deals with in this kind, till Death hath lancrfd them into the Deep, and they are part the danger of Prayers, Repentance, and Endeavours j and then He ufeth them as pleafeth Him. This account I thinkisnot unreafbnable, and 'twill fully anfwer the Objedrion. For though the Matter be not as I have conjeclur'd, yet 'twill fug- ged a way how it may be conceiv'd, which delrroys the Pre- tence, That the Defgn is inconceivable. X. B Vt (X. ) we are JhU ' liahk to be qnejlioffd, bow it comes _ about that thofe proud and infolcnt Defigners practice in this kind upon fo few, when one would expeel, that they fhould be fill trading this rv ay, and every-wbere be driving on the Project, which the vilenefi of Men makgs fo feifable, and would fo much ferve the interef of their Lufts. To JS!fo]}6« agtinft Modern Sadducifm.' %$ To which, among other thing.?, that might be fuggefted, I return, (j. ) That we are never liable to be lo'bctrayed and abu- £ed, till by our vile Difpofitions and Tendencies we have for- feited the care and overiight of the better Spirits j who, though generally they are our guard and defence againft the malice and violence of Evil Angels, yet it may well enough be thought, that fometimes they may take their leave of fuch as are fwallowed up by Malice, Envy, and defire of- Revenge, qualities molt contrary to their Life and Nature \ and leave them expofed to the invafion and follicitations of thole "Wicked Spirits, to whommch hateful Attributes make them very futable. And if there be particular Guardian Angels, C as 'tis not abfurd to fancy ) it may then well be (lippofed, that no Man is obnoxious to thofe Projects and Attempts, but only fuch whofe vile and milchievous Natures have driven from them their protecting Genius. Againlt this dereliction to the power of Evil Spirits, 'tis likely enough what fbme affirm, that the Royal Pfalmift direds that Prayer, Pfal. 71. p, 10. Caft me not off in the time of old Age\ forfake me not when my ftrength faileth. For They that kgep my Soul \_ For how material Objects (hould any way be perceiv'd, or felt without Vital Union with Matter, 'tis not poilible to imagine. Nor doth it (2.) fcem futable to the Analogy of Nature, which ufeth not to make precipitious leaps from one thing to another, but ufually proceeds by or- derly fieps and gradations : wi.jre s w&ct there no order of Beings between Us, (who are lb deep'v pUmged into the grolTelt Matter) and pure, unbodied r\o;r;ts, 'twere a miVhty jump in Nature. Since then the great ftgactof the World coniilts of the finer portions of M :ter, aitfl our own Jeuls are immediately, united unto thefe, 'tis exceeding pro Vie that the ncarcrordcrs of Spirits are vitiAVy joined to fuchBo- dics =, and 'b, Nature by degrees alcendin^ [till by the more rcrin'd and iuldle Matter, gets at lafc to the pure No'is or immaterial. Minds, which the PJatonifis made the hi^hcft Order dTaj £ • '*gawft Modern Sadducifm ." \ t Order of Created Beings. But of this I have difcourfed clfcwhcre, and have faid thus much of it at prcfent, becaufe it will enable me to add another Reafon of the unfrcquency of Apparitions and Compacts, viz, ( 3. ) Becaufe 'tis very likely, that thefe Regions are very unfutablc, and difproportion'd to the frame and temper of their Senfes and Bodies 5 Co that perhaps the Courfer Spirits can no more bear the Air of our World, than Bats and Owls can the brighteft Beams of Day : Nor can the Purer and Bet- ter any more endure the noyfom Steams, and poifbnous Reeks of this Dunghil Earth, than the Delicate can bear a Confine- ment in naity Dungeons, and the foul fqualid Caverns of uncomfortable Darknefs. So that 'tis no more wonder, that the better Spirits no oftner appear, than that Men are "not more frequently in the Dark Hollows under-ground. Nor is't any more frrange that evil Spirits Co rarely ;i7ifit us, than that Fifties do not ordinarily fly in the Air, (as 'tis faid one fort of them doth) or that we fee not the Batt daily flutter- ing in the Beams of the Sun. And now by the help of what I have fpoken under this Head, I am provided with fome things wherewith to difable another Objection, which I thus propofe : XI. (XL)TF there be fuch an inirrcourfz between "Evil Spirits and J. the Wicked > How comes it about that there is no corre- Jpondence between Good Angels, and the Vcrtuom j fince rvithmt doubt thefe are as defirows to propagate the Spirit and Vefigns of the Vpper and better World, as thofe are to promote the Intereji of the Kingdom of Darkriefl ? Which way of arguing is frill from our Ignorance of the State and Government of the other World, which mud be confeft, and may, without prejudice to the Proposition I de- fend. But particularly, I fay, ( 1.) That we have ground enough to believe, that Good Spirits do interpofe in, yea> and govern our Affairs. For that there is a Providence reach- ing from Heaven to Earth, is generally acknowledged i but Gg 2 that 2 $ fhibfipbifdl Confidcrations Slfe^ <$. that this fuppofeth all things to be ordcr'd by the immediate influence, and interpofal of the Supreme Deity, fome think, is not very Philofophical to fiippofe i -iince, if we judge by the Analogy of the Natural World, all things we fee are carri- ed on by the Miniltcry of Second Caufes, and Intermediate Agents. And it doth not feem fo Magnificent and Becoming an apprehenlion of the Supreme Numeny. to fancy his imme- diate Hand in every trivial Management. Eut 'tis exceeding likely to conjecture, that much of the Government of us, and our Affairs, is committed to the better Spirits, with a due (ubordination and fubferviency to the Will of the chief Re- ctor of the Univerfe. And 'tis not abfurd to believe, that there is a Government that runs from Higheft to Lowefl, the better and more perfect orders of Being ftill ruling the infe- tiour and lefs perfect. So that fome one would fancy that perhaps the Angels may manage us, as we do the Creatures that God and Nature have placed under our Empire and Do- minion. Eut however that is, That God rules the Lower World by the Miniftcry of Angels, is veiy confcnant to the Sacred Oracles. Thus, Ve.tt. 32. 8, p. When the. Moji High divided the Nations their Inheritance, when he feparatcd the Sons of Adam, he fit the Bmnds of the People, Kxr. CLejbknh uy- yl\6)V oeS, according to the number of the Angels of God, as the Septuagint renders it > the Authority of which Tranflation, is abundantly credited and afferted, by its being quoted in the New Teitament, without notice of the Hebrew Text ■> even- there where it differs from it, as Learned Men have obferv'd. We know a'lfo that Angels were very familiar with the Pa-. triarchs of old '-, and Jacob's Ladder is a Myftery ", which im- ports their miniiiring in the Affairs of the Lower World* Thus Origen and others understand, that to be fpokenby the Prclidential Angels, Jcr. 51.5?. We would have healed Baby- lon, but fhe is not healed : forfake her, and let us go. Like the Voice heard in the Temple before the taking of Jerufalem by 'Titus, MiTocQx'ivco/Ljtt/j 'ivT%v3iV. And before Nebuchadnezzar was lent to learn Wifdom and Religion among the Beafts, He fees a Watcher, according to the LXX, an Angel, and an. Holy One come down from Heaven, Dan. 4.13. who pronoun- ceth the fad Decree againitHim, and calls it the Degree of the. Watchers, £(&£"£. ag&inft Modern Sadducifm. 27 Watchers, who very probably were the Guardian Genii of of Himfelf and his Kingdom. And that there are particular Angels that have the fpecial Rule and Government of parti- cular Kingdoms, Provinces, Cities, yea and of Perfbns, I know nothing that can make improbable : The inftance is notorious in Vankl^ of the Angels of Perfia and Gratia, that hundred the ether that was engaged for the Concerns of Ju* d.ea i . yea, our Saviour himfelf tells us, that Children have their Angels j and the Congregation of Difciples fuppofed that St. Peter had his : Which things, if they be granted, the good' Spirits have not fo little to do with lis, and our Matters, as is generally believed. And perhaps it would not be abfurd, if we referred many of the lrrange Thwarts, and unexpected Events, the Disappointments and lucky Coincidences that be- falus, the unaccountable Fortunes and SucceiTes that attend fbme lucky Men, and the unhappy Fates that dog' others that Seem born to be miferable h the Fame and Favour that itill Waits on fbme without any conceivable Motive to allure it, and the general neglect of others more deferring, whofei worth is not acknowledg'd j I fay, theie and fuch-iike odd things, may with the greater! probability be refolv'd into the Conduct. andMenages of thofe Invitible Supervifors,thatpre- fideovcr, and govern our Affairs. But if they fo far concern themfelves in our Matters, hoiv is it that they appear not to maintain a vif.hle and confeji Conefyondence rvith fome of the better Mortals, who are moji fitted for their Communications and their Influence ? To which I have laid fome things already, when I accounted for the unfrequency of Ap- paritions i and I' now add what I intend for another return ■ to the main Objection, viz. (2.) That the Apparition of Good Spirits is not needful' for the Deiigns of the better World, what-ever fuch may be for the Intereft of the other. For we have had the Appear- ance and Cohabitation of the Son of God h we have Mofes and the Prophets, and the continued Influence of the Spirit," the greateft Arguments to Strengthen Faith, the mod power- ful Motives to excite our Love,- and the nobleft Encourage- ment^to quicken and raife our Dciires and Hopes, any of vvhillrare more than the Apparition of an Angel '■> which would' 28 jFhilofophical Conjlder/tticns IEIT&V 6. would indeed be a great gratification of die Animal Life, . but 'twould render our Faith lefs noble and lefs generous, were it frequently fo aiTifted : BleJJed are they that believe, and yet have not fcen. Bcfides which, the Good Angels have no ftich Ends to profecute, as the gaining any VafTals to ferve them, they being Miniihing Spirits for our good, and no felf-dcfigncrs for a proud and infolent Dominion over us. And it may be perhaps not impertinently added, That they are not always evil Spirits that appear, as is, I know not well upon what grounds,generally imagined j but that the extraordina- ry detections of Murders, latent Treafures, faliihed and un- fulhll'd Bequefts, which arc fometimes made by Appariti- ons, may be the courteous Difcoveries of the better, and more benign Genii. Yea, 'tis not unlikely, that thofe War- nings that the World form. times hath of approaching Judg- ments and Calamities by Prodigies, and fundry odd Fb&iome- ua, are the kind Informations of feme of the Inhabitants o£ the Upper World. Thus was Jmifakm forewarned before its facking by Antiochm, by thofe Aiery Horfemen that were fcen through all the City fur almoft forty days together, 2 Mac. 5. 2, 3. And the other Prodigious Portents that fore-ran its Dellrudtion by 'tit us : which I mention, becaufcthey are no- torious Inltances. And though, for mine own part, I fcorn the ordinary Talcs of Prodigies, which proceed from fuper- ii'itious Fears, and unacquaintance with Nature, and have been u fed to bad Purpofes by the Zealous and the Ignorant h Yet 1 think that the Arguments that are brought by a late very In- genious Author, to conclude againfi fuch Warnings and Pre- dictions in the whole kind, are fhort and inconfequerTt, and built upon too narrow Hypotbefeit. For if it be fuppofed,that rhcre is a fort of Spirits over us, and about us, who can give a probable guefs at the more remarkable futurities, I know not why it may not be conjcdtured,thatthekindneis they have for us, and the appetite of fore-teliing ftrange things, and the putting the World upon cxpe&ation, which we rind is very grateful to our own Natures, may not incline them alio to give us fome general notice of thofe uncommon Events which they forefce. And I yet perceive no reafon we tec to fancy, that what-cver is done in this kind, mull needs be either f5$%t &• dgainjl Modern Sadducifin. 2p either immediately from Heaven, or from the Angels, by ex- traordinary Commiilion and Appointment. But it feems to me not unreafonable to believe, that thofe officious Spirits that overfee our Affairs, perceiving fome mighty and lad Al- terations at hand, in which their Charge is much concerned, cannot chufe, by reafon of their affection to us, but give us fome feafonable hints of thole approaching Calamities j to which alfo their natural defire to forctel Grange things to come, may contribute to incline them. And by this Hypithefu, the faireft Probabilities, and ftrongelt Ratiocinations againft Pro- digies, may be made unferviceable. But this only by the way. I defire itmay be confidered further, (3.) That God himfelf affords his Intimacies, and con- vcrfes to the better Souls, that are prepared for it j which is a priviledge infinitely beyond Angelical Correfpondence. I confeis the proud and fantal tick Pretences of many of the conceited Melancholias in this Age, to Divine-XSommiHiion, have prejudiced divers intelligent Perfons agah£t the belief of any fuch happy vouchlafement j Co that they conclude the Doctrine of Immediate Communion with the Deity in this Life to be but an high flown Notion of warm Imagination, and over-lulfiious felf-flattery > and I acknowledge I have my felf had thoughts of this nature, fuppofing Communion with God to be nothing elfe but the exercife of Vertue, and that Peace, and thofe Comforts which naturally refultfrom it. But I have confidered fince, that God's more near and im- mediate imparting himfelf to the Soul that is prepared for that happinefs by Divine Love, Humility, and Relignation, in the way of a vital Touch and Senfe, .is a thing poilible in it felf, and will be a great part of our Heaven i That Glory is begun in Gr a, and God is pleafed to give fome excellent Souls the happy Ante f aft \ That Holy Men in ancient Times have fought and gloried in* this Injoymcnt, and never com- plain fo fofely as when it was .vith-held, and interrupted 5 That the Expieffions of Scripture rufi inifQJfieljj this way, and tiiJfc beft of Modei * g©odj Men Ip . teji ownexpericr. atteft it v That this {piritualizeth Religion, andreiidc: Injoytnents more comfortabic and delicious > That it keeps jo PhilofophicalConfiderations fBttty 6* the Soul under a vivid Scnfe of God, and is a grand fecurity againft Temptation 5 That it holds it iteady amid the Flat- teries of a Prosperous State, and gives it the molt grounded Anchorage, and fupportamid the Waves of an adverfe Con- dition \ That 'tis the noblelt incouragement to vertue, and the biggeit affurance of an happy Immortality i I fay, I con- sidered thefe weighty things, and vvondred at the carelefnefs, and prejudice of Thoughts that occafion'd my fufpeclring the reality of fo glorious a Privilege i I faw how little reafon there is in denying Matters of inward Scnfe, becaufe our felves do not feel them, or cannot form an apprehenfion of them in our Minds : I am convinced that things of guft and reliih muft be judg'd by the fentient and vital Faculties, and not by the noetical Exercifes of fpeculative Under/landings : And upon the whole, I believe infinitely that the Divine Spi- rit affords its fenfible Prcfcnce, and immediate Beatirick Touch to fome rare Souls, who are diverted of carnal Self, and mundane Pleafures, abfiradred from the Body by Prayer and Holy Meditation j fpiritual in their Defires, and calm in their Affections i devout Lovers of God, and Vertue. and tenderly affectionate to all the World i fincere in their Aims, and circumfpedt in their Actions h inlarged in their Souls, and clear in their Minds : Thefe I think are the difpofitions that are requifite to fit us for Divine Communion h and God tranfacts not in this near way, but with prepared Spirits who are thus difpofed tor the manifeftation of his Prefence, and his Influence : And fuch I believe he never fails to blefs with thefe happy forctafts of Glory. Eut for thofe that arePailionateand Conceited, Turbulent and Notional, Confident and Immodeit, Imperious and Ma- licious-) That doat upon Trifles, and run fiercely in the ways of a ScdV > that are lifted up in the apprehenfion of the glori- ous Prerogatives of thcmfelves and their Party, and fcorn all the World befides => For Mich, T fay, be their Pretenfions what they will, to Divine Communion, Ulapfes, and Difco- veries, I believe them not i Their Fancies abufe them, or they would us. For what Communion hath Light with Dark- ncis, or the Spirit of the Holy One with thofe, whole Genius and Ways are fo unlike him : But the other excellent Souls I defcribU jBflfot? 6. again ft Modern Sadd uci fm; 3 1 defcrib'd, will as certainly be vifited by the Divine Pretence, andConverfe, as the Chryftaline Streams are with the Beams of Light, or the fitly prepared Earth, whofe Seed is in it fel£ will be actuated by the Spirit of Nature. So that there is no reafon to Ob] eel: here the want of An- gelical Communications, though there were none vouchfafed us, fince good Men enjoy the Divine, which are infinitely more fatisfa&ory and indearing. And now I may have leave to proceed to the next Objecti- on, which may be made tofpeakthus: XII. (XII.) ^T^He belief of Witches^ and the wonderful things they JL are faid to perform by the help of the Confederate* Daemon, weakens our Faith^ and expofeth the World to Infidelity in the great Matters of our Religion, For if they by Diabolical Affifiance^ can infliVt and cure Difeafes, and do things Jo much be- yond the comprehenfion of our Philofophy, and aUivity of common Nature i What ajfurance can we have^ that the Miracles that con- firm our Goff>cl were not the Effects of a Compacl of likg nature^ and that Devils were not cafi out by Beehebub ? If Evil Spirits can ajfume Bodies^ and render themfelves vifible in humane Likgnefi i What fecurity can we have of the reality of the RefurreUion of Chriji ? And if by their help^ Witches can enter Chambers invi- fibly through Key-holes^ and little unperceived Crannies^ arid transform themfelves at pleafure > What Arguments of Divinity are there in our Saviour's /hewing himfelf in the midji of his Dif- ciples^ when the Doors were jhut^ and his transfiguration in the Mount ? Miracles are the great Inducements of Belief s and how Jhall we dijiinguifh a Miracle from a Lying Wonder j a Tejiimony from Heaven^ from a Tricky of the Angels of Hell ^ if they can perform things that afionifh and confound our Reafons, and are be- yond all the Yoffibilities of Humane Nature ? To this Objection I reply > (1.) The Wonders done by Confederacy with Wicked Spirits, cannot derive a fufpition upon the undoubted Mira- cles that were wrought by the Author and Promulgcrs of our. H h Religion, ,2 Jthilofijrhical Confi derations jEG&p 6. Religion, as if they were performed by Diabolical Compact, fince their Spirit, Endeavours, and Defigns, were notori- ously contrary to all the Tendencies, Aims, and Interefts of the Kingdom of Darknefs. For, as to the Life and Temper of the BlefTed and Adorable J E S 11 S, we know there was an incomparable fweetnefs in his Nature, Humility in his Manners, Calmnefs in his Temper, Companion in his Mira- cles, Modefty in his Expreifions, Holinefs in all his Actions, Hatred of Vice and Bafenefs, and Love to all the World-, all which are eflentially contrary to the Nature and Conftitu- tion of Apoftate Spirits, who abound in Pride and Rancour, Inlolence and Rudenefs, Tyranny and Bafenefs, Univerfal Malice, and Hatred of Men : And their Defigns are as oppo- lite, as their Spirit and their Genius. And now, Can the Sun borrow its Light from the Bottomlefs Abyfs ? Can Heat and Warmth flow in upon the World from the Regions of Snow and Ice ? Can Fire freeze, and Water burn > Can Na- tures, fo infinitely contrary, communicate, and jump tn Pro- jects, that are deftructive to each others known Interefts ? Is there anyBalfam in the Cockatrices Egg } or, Can the Spirit of Life flow from the Venom of the Afp ? Will the Prince of Darknefs ftrengthen the Arm that is ftretcht out to pluck his Ufurp't Scepter, and his Spoils from him ? And will he lend his Legions, to aflift the Armies of his Enemy again ft him ? No, thefe are impoffible Suppofals > No intelligent Being will induftrioufly and knowingly contribute to the Contradiction of its own Principles, the Defeature of its Pur- pofes, and the Ruine of its own deareft Interefts. There is no fear then, that our Faith ffiould receive prejudice from the acknowledgement of the Being of Witches, and Power of Evil Spirits, fince 'tis not the doing wonderful things that is the only Evidence that the Holy JESllS was from God, and his Doctrine True j but the conjunction of other Cir- cumftances, the Holinefs of his Life, the Reafonablenefs of his Religion, and the Excellency of his Defigns, added cre- dit to his Works, and ftrengthned the great Conclufion, That be could be no other than the Son of God^ and Saviour of the World, But befides, I fay, (2.) That J8fl&£<*» againft Modern Sadducifm.1 vv (2.) That flnce Infinite Wifdom and Good nefs rules the World, it cannot be conceiv'd, that they mould give up the greateit part of Men to unavoidable deception. And if Evil Angels, by their Confederates are permitted to perform fuch aftonifhing things, as feem fb evidently to carry God's Seal and Power with them, for the confirmation of Falflioods, and gaining credit to Impo(lors,without any Counter- evidence to difabufe the World i Mankind is expofed to fad and fatal De- lulion : And to fay that Providence willfufferus to be decei- ved in things of the greateft Concernment, when weufe the bell of our Care and Endeavours to prevent it, is to fpeak hard things of God i and in effect to affirm, That He hath no- thing to do in the Government of the W'orkl, or doth not concern himfelf in the Affairs of poor forlorn Men : And if the Providence and Goodnefs of God be not a fecurity unto us againft fuch Deceptions, we cannot be allured, but that we are always abufed by thofe mifchievous Agents,in the Ob- jects of plain Senfe, and in all the Matters of our daily Con- verfes. If One that pretends he is immediately fent from God, to overthrow the Ancient Fabrick of Eftablifhed Wor- ship, and to erect a New Religion in His Name, mall be born of a "Virgin, and honoured by a Miraculous Star > pro- claimed by a Song of teeming Angels of Light, and Wor- shipped by the Wife Sages of the World > Revered by thofe of the greateft Aufterity, and admired by all for a Miracu- lous Wifdom, beyond his Education and his Years : If He mail feed Multitudes with almoft nothing, and fait himfelf beyond all the poffibilities of Nature : If He mail be trans- formed into the appearance of extraordinory Glory, and con- verfe with departed Prophets in their vifible Forms : If He fhall Cure all Difeafes without Phyfick or Endeavour, and raife the Dead to Life after they have flunk in their Graves : If He fhall be honoured by Voices from Heaven, and attract the Univerfal Wonder of Princes and People : If he fhall al- lay Tempefts with a Beck, and call: out Devils with a Word : If he fhall foretel his own Death particularly, with its Tragi- cal Chcumfhnces, and his Refurrection after it : If the Veil of the molt famous. Temple in the World fhall be Rent, and the Sun darkned at his Funeral : If He fhall, within the rirnG H h 2 ' fore- V^ Pbilofophical Conjideratkns dap 6. foretold, break the Bonds of Death, and lift up.his Head out of the Grave : If Multitudes of other departed Souls (hall arife with Him, to attend at the Solemnity of his Refurrecfi- on : If He (hall, after Death, vifibly Converfe, and Eat, and Drink. with divers Perfons, who could not be deceived in a Matter of clear Senfe, and afcend in Glory in the prefence of an aftonifht and admiring Multitude : I fay, if fuch a One as this mould prove a Diabolical Impoftor, and Providence ihould permit him to be fo credited and acknowledged i What poflibility were there then for us to be allured, that we are not always deceived ? yea, that our very Faculties were not given us only to delude and abufe us ? And if (b, the next Conclufion is, that there is no God that judgeth in the Earth i and the beft, and moft likely Hypothecs will be, 'that the World is given up to the Government of the "Devil. But if there be a Providence that fupervifeth us, ( as nothing is more certain ) doubtlefs it will never fuffer poor helplefs Creatures to be ine- vitably deceived, by the craft and fubtilty of their mifchie- vous Enemy,to their undoing j but will without queftion take fuch care,that the Works wrought by Divine Power for the con- firmation of Divine Truth, (hall have fuch vifible Marks and Signatures, if not in their Nature, yet in their Circumftan- ces, Ends, and Defigns, as (hall difcovcr whence they are, and fufficiently diftinguilh them from all Impoftures and De- iufions > And though wicked Spirits may perform fbme ftrange things that may excite wonder for a while, yet He hath, and will fo provide, that they (hall be baffled and dis- credited j as we know it was in the Cafe of Mofes and the JEgyptian Magicians. Thefe things I count fufficient to be faid to this laft, and ftirewdeft Objection > Though fbme, I underftand, except, that I have made it (monger than the Anfwer I have applyed. That I have urged the Argument of Unbelievers home, and leprefented it in its full (trength, I fuppofe can be no matter of ju(t reproof i For to triumph over the weaknefs of a Cau(e, and to over-look its ftrength, is the trick of (hallow and in- terefTed Difputers, and the worit way to defend a Good Caufe, or confute a Bad One. I have therefore all along ur- ged the molt cogent Things I could think of, for the Intereft of fiff&P £• agair/Jl Modern Sadducifm. 3 $ of the Objectors,becaufe I would not impofeupon my Reader or my felf > and the ftronger I make their Premifes, the more fhall I weaken their Conclufion,if I anfwer them i which whe- ther I have done, or not,I refer my felf to the Judgments of the Ingenious and Confederate > from whom I mould be very glad to be informed in what particular Points my Difcourfe is de- fective i General Charges are no Proofs, nor are they eafily ca- pable of an Anfwer. Yet, to the mention'd Exception, I lay, That the ftrength of the Objection is not my fault, for the Reafbns alledg'd i and for the fuppofed incompetency of my return, I propofe, that if the Circumftances of the Perfons, Ends, and Iflues be the belt Notes of Diltindtion between true Miracles and Forgeries, Divine and Diabolical Ones, I have then laid enough to fecure the Miracles of our Saviour, and the Holy Men of Ancient Times. But if thele Ob- jectors think they can give us any better, or more infallible Criteria^ I defire them to weigh what I have offer'd about Miracles in fome of the following Leaves, before they enter that Thought among their Certainties. And if their other Marks of Difference will hold, notwithstanding thole Allega- tions, I fuppofe the inquifitive believing World would be glad to know them => and I fhall have particular Obligations to the Dilcoverer, for the itrength with which he will thereby aililt my Anfwer. But till I fee that, I can fay nothing ftronger h or if I faw it, which I fhall not in hafte expect, I Ihould not be convin- ced but that the Circumftances of Difference which I have noted, are abundantly fufficient to difarm the Objection > and to (hew, that though Apparitions, Witchcraft, and Dia- bolical Wonders are admitted : yet none of thefe can fallen any Slur, or ground of dangerous Doubt upon the miraculous performances of the H. Jefus and his Apoftles. If the difTa- tisfied can (hew it, I fhall yceld my felf an humble Prole- lite to their Reafons '■> but till I know them, the General Sug- geftion will not convince me. Now, belides what I have directly faid to the Main Ob- jection, I have this to add to the Objectors, That I could wilh they would take care of fuch Suggeftions i which, if they overthrow not the Opinion they oppofe, will dangc- roufly ,£ Pkilofophhal Confederations jBffaf 6, roufly affront the Religion they would feem to acknowledge. For he that faith, 'That if there are Witches, there is no way td prove that Cbrift Jefus was not a Magician, and Diabolical Im- pofior, puts a deadly Weapon into the hands of the Infidel, and is himfelf next door to the Sin againji the Holy Ghoft : of which, in order to the perfwading greater tendernefs and caution in fuch Matters, I give thisihort account. THe Sin againft the Holy Ghoft is faid to be Unpardona- ble j by which fad Attribute, and the Diicourie of our Saviour, Mat. 12. from the 22 to the 33 Verje, we may un- derhand its Nature. In order to which we confider, That fince the Mercies of God, and the Merits of his Son, are in- finite, there is nothing can make a Sin unpardonable, but what makes it incurable i and there is no Sin but what is cu- rable by a ftrong Faith, and a vigorous Endeavour : For all things are pojjible to him that believeth. So that, That which makes a Sin incurable, muft be fomewhat that makes Faith impoflible, and obitructs all means of Conviction. In order to the finding which, we mull conlider the Ways and Me- thods the Divine Goodnefs hath taken, for the begetting Faith, and cure of Infidelity : which it attempted, firfr, by the Prophets, and Holy Men of Ancient Times, who, by the excellency of their Doctrine, the greatnefs of their Mira- cles, and the holinefs of their Lives, endeavoured the Con- viction and Reformation of a ftubborn and unbelieving World. But though k\v believed their report, and Men would not be prevail'd on by what they did, or what they faid i yet their Infidelity was not hitherto incurable, b:caufe further means were provided in the Miniltry of John the Bap- tijl, whole Life was more fevere, whofe Doctrines were more plain, prelling and particular : and therefore 'twas pollible that He might have fucceeded. Yea, and where He tailed, and could not open Mens Hearts and Eyes, the Effect was Hill in poftibility, and it might be expected from Him that came after, to whom the Prophets and John were but the - Twilight and the Dawn. And though His miraculous Birth, the Song of Angels, the Journey of the Wife Men of the Eaft, and the correspondence of Prophefies, with rhe Cir-' cumftances fBfi$$6, tgainft Modern Sadducifm. 37 cumftances of the firft appearance of the Wonderful Infant: I fay, though thefe had not been taken notice of, yet was there a further provifion made for the cure of Infidelity, in his af lonifhing Wifdom, and moft excellent Doctrines \ For, He j}akg k never Man did. And when thefe were defpifed and neglected, yet there were other Means towards Con- viction, and Cure of Unbelief, in thofe mighty. Works that bore Teftimony of Him, and wore the evident Marks of Di- vine Power in their Foreheads. But when after all, Thefe clear and unqueftionable Miracles which were wrought by the Spirit of God, and had eminently his Superfcription on them, fhall be afcribed to the Agency of Evil Spirits, and Di- abolical Compact, as they were by the malicious and fpight- ful Thar/fees > when thofe great and laft Teftimonies againit Infidelity, fhall be faid to be but the Tricks of Sorcery, and Complotment with Hellifh Confederates i ThisisBlafphemy inthehigheft, againft the Power and Spirit of God, and fuch as cuts off all means of Conviction, and puts the Unbeliever beyond all poflTibilities of Cure. For Miracles are God's Seal, and the great and laft Evidence of the truth of any Doctrine. And though, while thefe are only dif-believed as to the Fad, there remains a poflibility of Perfwafion i yet, when the Fact fhall be acknowledg'd, but the Power Blafphemed, and the Effects of the Adorable Spirit malicioufly imputed to the Devils i fuch a Blafphemy, fuch an Infidelity is incurable, and confequently unpardonable. I fay, in fum, the Sin againft the Holy Ghoft feems to be a malicious imputation of the Miracles wrought by the Spirit of God in our Saviour to Sa- tanical Confederacy, and the Power of Apoftate Spirits i Then which, nothing is more blafphemous, and nothing is more like to provoke the Holy Spirit that is fo abufed to an Eternal Dereliction of fo Vile and fo Incurable an Unbelie- ver. This account, as 'tis clear and reafbnable in it felf, fo it is pla'nly lodg'd in the mention'd Difcourfe of our Saviour. And moft of thofe that fpeak other things about it, Xeemto me to talk at random, and perfectly without Book. 2 8 Thilofophkd Confideraticm jEffa^ 6. I Have thus endeavoured to remove the Main Prejudices againfr the belief of Witches and Apparitions i and I'me fure I have fuggefted much more againft what I defend, than ever I heard or faw in any that oppofed it,whofe Difcourfes, for the moft part, have feemed to me infpired by a lofty fcorn of common belief, and fome trivial Notions of Vulgar Phi- lofophy. And in defpifing the Common Faith about Matters of Fad, and fondly adhering to it in things of Speculation, they very grofiy and abfurdly miftake : For in things of Fadr, the People are as much to bebeliev'd, as the moft fubtilePhi- lofophers and Speculators > fince here, Senfe is the Judge. But in Matters of Notion and Theory, They are not at all to be heeded, becaufe Reafon is to be Judge of thefe, and this they know not how to ufe. And yet thus it is with thofe wife Philofophers, that will deny the plain Evidence of the Senfcs of Mankind, becaufe they cannot reconcile Ap- pearances to the fond Fancies of a Philofophy, which they lighted on in the High-way by Chance, and will adhere to at adventure. So that I profefs, for mine own part, I never yet heard any of the confident Declaimers againft Witchcraft and Apparitions, fpeak any thing that might move a Mind, in any degree inftructed in the generous kinds of Philofophy, and Nature of things. And for the Objections I have rea- red, they are moft of them fuch as rofe out of mine own Thoughts, which I obliged to coniider what might beto.be faid upon this occafion. For though I have examined Scofs "Difcovery, fancying that there I fhould rind the ftrong Reafons of Mens dif-belief in this Matter : Yet I met not with any thing in that Farrago that was confiderable. For the Author doth little but tell odd Tales, and filly Legends, which he confutes and laughs at, and pretends this to be a Confutation of the Being of Witches and Apparitions. In all which, His Reafbnings are Trifling and Child ifh i and when He ventures at Philofophy, He is little better than abfurd : ■ So that I fhould wonder much if any but Boys and Buffoons fhould imbibe Prejudices againft a Belief fo infinitely confirmed, from the loofe and impotent Suggestions of fo weak a Difcourfer. But jSlfot!^. ' Again fi Modern Sadducifm; $9 But" however obferving two things in that Difcourfe that would pretend to be more than ordinary Reafons, I (hall do them the civility to examine them. It is faid, (i,)>mT*Hat the Goftel is filent, as to the Being of Witches \ Jl and ^t'vs not likgly, if there were fucb, but that our Sa- viour or his Affiles had given intimations of their Exijlence. The other is, (2.)7l /Tirades are ceafed, and therefore the prodigiotts things XVjL afcribed to Witchcrafts are fuppofed Dreams andlm- pojiures. For Anfwer to the Firft in order, I confider, ( i.) That though theHirtory of the New Tejiament were granted to.be filent in the Buhners of Witches and Compacts, yet the Re- cords of the Old have a frequent mention of them. The Law, Exod. 22.18. againtt permitting them to live, is fa- mous. And we have another remarkable prohibition of them, Deut. 1 8. 10, II. There Jh all not be found among you any one, that maketh his Son or his Daughter pafi through the Fire, or that ufeth Divination, or an Oh fewer of limes, or an Enchanter, or $ Witch, or a Charmer, or a Confulter with Familiar Spirits, or a Wizard, or a Necromancer. Now this accumulation of Names, ( feme of which are of the famefenie and import ) is a plain •indication that the Hebrew Witch was one that pradtifed by .eompadfc with evil Spirits. And many of the fame Expres- sions are put together in the Charge againit Manajfes, 2 Chron. 33. viz. That he caufed his Children to faff through the Fire,ob- fervedlintes, ttfed Inchantments; and Witchcraft, and dealt with Familiar Spirits, and with Wizards. So that though the Ori- ginal word which we render Witch and Witchcraft mould, as our S adduces urge, fignifie only a Cheat and a Foifoner i yet .thofe others mention'd, plainly enough fpeak the thing, and I have given an account in the former Considerations, how a Witch in the common Notion is a Poifbner. But why meci poifoning ihould have a diftmd Law againit it, and not be concluded under the general one againit Murder i why. meer Legerdemain and Cheating fliould be fo feverely animadver-. I i ted ^O Thilofophic at Conr 'derations iSflftl^ 6. ted on, as to be reckoned with Inchantments, converfe with Devils, and Idolatrous Practices : I believe the denyer of Witches will rind it hard to give a reafon. To which I may add fome other Tallages of Scripture that yield fufficient evi- dence in the Cafe. The Nations are forbid to hearken to the Diviners, Dreamers, Inchanters, and Sorcerers, Jer. 27. p. The Chaldeans are deeply thieatned for their Sorceries and Inchantments, Ifa.^y.p. And we read that Nebuchadnez- zar called the Magicians^ Ajhologers, Sorcerers^ and Chaldtans^ to tell his Dream. My mention of which laft, minds me to fay, that for ought I have to the contrary, there may be a fort of Witches and Magicians that have no Familiars that they know, nor any exprefsCompadt with Apoftate Spirits i who yet may perhaps adt ftrange things by Diabolick Aids, which they procure by the ufe of thole Forms, and wicked Arts that the Devil did rirft impart to his Confederates : And we know not but the Laws of that Dark Kingdom may in- joyn a particular attendance upon all thole that pradtife their Myfteries, whether they know them to be theirs or not. For a great intereft of their Empire may beferved by this Projedr, fince thole that find fuch fuccefs in the unknown Conjurati- ons, may by that be toll'd on to more exprefs Tranfadtions with thofe Fiends that have alfilted them incognito : Or, if they proceed not lb far, yet they run upon a Rock byadtingin the Dark, and dealing in unknown and unwarranted Arts, in which the Effedt is much beyond the proper efficiency of the things they ule, and affords ground of more than fuipi- cion that fome Evil Spirit is the Agent in thole wondrous Performances. Upon this account, I fay, it is not to me unlikely but that the Devils may by their own Conftitution be bound to attend upon all that ule their Ceremonies and Forms, though igno- rantly, and without defign of Evil i and fb Conjuration may have been performed by thole who are none of the Covenant-' Sorcerers and Witches, Among thole perhaps we may juflly reckon Balaam^ and the Diviners. ¥ ox Balaam^ Monaeushaxh undertaken to clear him from the Guilt of the greater Sorce- ry. And the Diviners are ufually diftindtly mentioned from . thole that had Familiar Spirits. The Ajirologers alfo of Elder Times, fSdSJJtf. Agdnft Modern Sadducifnu 4! Times, and thole of Ours, I take to have been of this fort of Magician^ and fbme of them, under the colour of that Myft ical Science, worfe. And I queilion not, but that things are really done, and foretold by thofe pretended Artifts, that are much beyond the regular Poflibilities of their Art> which in this appears to be exceedingly uncertain and precarious, in that there are no lefs than fix ways of erecting a Scheme, in each of which the Prediction of Events fhall be different, and yet every one of them be juftihable by the Rules of that pre- tended Science. And the Principles they go upon, are found to be very Arbitrary, and Unphilofbphical,not by the ordinary Declaimers againft it, but by the moll profound Inquirers in- to things, who perfectly understand the whole Myikry, and are the only competent Judges. Now thofe Myftical Students may in their firft AddrefTes to this Science, have no other Defign, but the fatisfaction of their Curiofity to know remote and hidden things '■> Yet that in the Progrefs being not fatisfied within the Bounds of their Art, doth many times tempt the Curious Inquirer to ufe worfe means of Information '■> and no doubt thofe mifchie- vous Spirits that are as vigilant as the Beafts of Prey, and watch all occafions to get us within their envious reach, are more conftant Attenders, and careful Spies upon the Actions and Inclinations of fuch, whofe Genius and Defigns prepare them for their Temptations. So that I look on Judicial Aftrolcgy as a fair Introduction to Sorcery and Witchcraft. And who knows but that it was rirfr (et on foot by Evil Spirits, as a Lure to draw the Cur'tofts in- to thofe fnares that lie hid beyond it. And yet, I believe al- io, It may be innocently enough ftudied by thofe that aim on- ly to underftand what it is, and how far it will honeftly go > and are not willing to condemn any thing which they do not comprehend. But that they mull take care to keep themfelves within the Bounds of fober Enquiry,and not indulge irregular Sollicitudes about the knowledge of Things,which Providence hath thought fit to conceal from us i Which who-ever doth, lays himfelf open to the Defigns and Sollicitations of Wicked Spirits s -and I believe there are very few among fuch as have been addicted to thofe Arts of Wonder and Prediction, but Ii 2 have 42 Philofophicdl Cwfideratms JgfTaj 6. have found themfelves attaqued by Tome unknown SoUici- tors, and inticed by them to the more dangerous Actions and Correfpondencies. For as there are a- fort of Bafe and fordid Spirits that attend the Envy and Malice of the Ignorant and viler fort of Perions,and betray them into Compadrs by Promi- fes of Revenge ; So, no doubt, there are a kind of more Aicry and Speculative Fiends, of an higher rank and order than thofe wretched Imps, who apply themfelves to the Cu- rious : and many times prevail with them by offers of the more Recondite Knowledge ', as we know it was in the firft Temptation. Yea, and fometimes they are fo cautious and wary in their Converfations with more refined Perfons, that they never offer to make any exprefs Covenants with them. To this purpofel have been informed, by aver)7 Learned and Reverend Doctor, that one Mr. Edivardf, a Mafrer of Arts of Trin. Coll. in Cambridge^ being reclaimed from Conjurati- on, declared in his Repentance, that the D&mon always ap- peared to him like a Man of good fafhion, and never required any Compact from him. And no doubt, They fort them- felves agreeably to the State, Port, and Genius of thole with whom they converfe \ Yea, 'tis like, as I conjectured, are affiftant fometimes to thofe, to whom they dare not fhew themfelves in any opennefs of appearance, left they mould' fright them from thofe ways of Sin and Temptation. So that we fee, that Men may act by Evil Spirits without know- ing that they do fo. And poilibly Nebuchadnezzar s Wife Men might be of this fort of Magicians i which fuppofal I mention the rather, be- caufe it may ferve me againft fbme things that may be obje- cted : For, it may be (aid, If they had been in Confederacy with Devils, it is not probable that Daniel would have been their Advocate, or in fuchinoffenfive terms have diftinguifht their skill from Divine Revelation j nor mould he,one would think, have accepted the Office of being Provort over them. Thefe Circumftances may be fuppos'd to intimate a probabi- lity, that the Magi of Babylon were in no profefr Diabolical Complotmcnt, and I grant it. But yet they might, and in all likclyhood did ufe the Arts and Methods of Action, which obtain Vemonaic}^ Cooperation and Affijhnce^ though without their fiffaf 6. Mgawft. Modern Sadducifm. 43 their privity, and fo they were a lefs criminal fort of Conju- rers j For thofe Arts were conveyed down along to them from one hand to another, and the SuccefTors ftill took them up from- thofe that preceded, without a Tbilofophical Scrutiny or Examen. They faw ftrange Things were done, and Events predicted byfuch Forms and fuch Words i how, they could not tell, nor 'tis like did not inquire, but contented themfelves with this general account, That 'twas by the power of their Arts, and were not ibllicitous for any better Reafbn. This, I fay, was probably the cafe of mod of thofe Predictors "> though, it may be, others of them advanced further into the more defperate part of the My/tery. And that Come did immediately tranfa<5t with appearing Evil Spi- rits in thofe times, is apparent enough, from exprefs menti- on in the Scriptures I have alledg'd. And the Story of the Witch of Endor, 1 Sam. 28. is a re- markable Demonftration of the Main Conclufioni which will appear, when we have confidered, and remqved the fancy and gloifes of our Author about it, in his Difcovery : where to avoid this Evidence, he affirms, This Witch to be but a Cozener, and the whole Tranfaction a Cheat and Im- poiture, managed by her Self and a Confederate. And in order to the perfwading this, he tells a fine Tale, viz. That fhe departed from Said into her Clofet, " Where doubtlefs, cc fays he, (he had a Familiar, fome lewd crafty Prieit, and "made Saul fiand at the Door like a Fool, to hear the cozen- " ing Anfwers. He faith, me there ufed the ordinary words " of Conjuration '■> and after them, Samuel appears, whom "he affirms to be no other than either the Witch herfelf, or "her Confederate, Ey this pretty knack and contrivance, he thinks he hath difabled the Relation from lignifying to our. purpofe. But the Vijcoverer might have confider'd, that all this is an Invention, and without Book. For there is no mention of the Witch's Clofet, or her retiring into another Room, or her Confederate, or her Form of Conjuration h I fay, nothing of all this is as much as intimated in the Hijhry > and if we may take this large liberty in the Interpretation of Scripture, there is fcarce a Story in the Bible but may be made a Fallacy and Impofture, a a Philofophical Confideratkm fSft&V 6, Impofture, or any thing that we pleafe. Nor is this Fancy of his only Arbitrary, but indeed contrary to the Circum- flances of the Text- For it fays, Saul perceived it was Samu- el, and borved bimfelf, and this Samuel truly foretold his ap- proaching Fate, viz. That IJracl mould be deliver 'd with him into the hands of the Yhiliftines i and that on the morrow, He and his Sons ihould be in the ftate of the Dead i which doubt- lefs is meant by the ExpreJilon, that £ they Jhmld be with bim~]s Which contingent Particulars, how could the Coze- ner and her Confederate foretel, if there were nothing in it extraordinary and preternatural ? It hath indeed been a great Difpute among Interpreters, whether the real Samuel was raifed, or the Devil in his like- nefs ? Moll later Writers fuppofe it to have been an Evil Spi- rit, upon the fuppofition that Good and Happy Souls can ne- ver return hither rrom their Cceleftial Abodes i and they are not certainly at the Beck and Call of an impious Hag. Eur then thofe of the other fide urge, that the Piety of the words that were fpoke, and the feafonable Reproof given to defpai- ring Saul j are Indications furrkient that they came not from Hell •> and efpecially they think the Prophefie of Circum- itances very accidental to be an Argument, that it was not uttcr'd by any of the Infernal Predictors. And for the fup- pofal that is the ground of that Interpretation, 'tis judged exceedingly precarious i for who faith that happy departed Souls were never employed in any Minifteries here below ? And thofe Diflenters are ready to ask a Realbn, Why they may not be fent in MefTages to Earth, as well as thofe of the Angelical Order ? They are nearer allyed to our Natures, and upon that account more intimately concern'd in our Af- fairs •> and the example of returning Lazarus^ is evidence of the thing de faVio. Befides which, that it was the Real Sa- muel they think made probable by the Opinion of Jefus Sy- rac, Ecclus.46. ip, 20. who faith of him, That after bit death he prophesied and Jke&ed the King bis end : which alfo is likely from the Circumihncc of the Woman's Aftonifhment and crying out when (he faw him, intimating her furprize in that the Power of God had over-ruled her Inchantments' and fent another than Ihe expected. A nd they conceive there is jEffa? 6. Againfl Modern Sadducifm. 45 is no more incongruity in fuppofing God mould fend Samuel to rebuke Saul for this his lait folly, an I to predict his in* ftant mine, than in his interpofing Elias to t ... MefTengers of Ahazias when he lent to Beelzebub, Now if it were the Real Samuel, as the Letter exprefleth, ( and the obvious fenfe is to be followed when there is no cogent Reafon to dtdine it ) he was not railed by the Power of the Witches Inchantments, but came on. that occafion in a Divine Errand. But yet her Attempts and Endeavours to raife her Familiar Spirit/though at that time over-ruled) are Arguments that it had been her cuftom to do fo. Or if it were as the other fide concludes, the Devil in the (hape of Samuel, her Diabolical Confederacy is yet more palpable., I Have now done with Scot, and his preemptions i and am apt to fancy, that there is nothing more needful to be faid to difcover the Difcoverer. But there is an Author infi- nitely more valuable, that calls me to confider him, 3Tis the great Epifcopius i who, though he grants a fort of Witches and Magicians, yet denies Compacts. His Authority, Icon- fefs, is confiderable, but let us weigh his Reafons. His Firft is, That there is no Example of any of the Pro- phane Nations that were in fuch Compact v whence he would infer, That there are no exprefs Covenants with Evil Spirits in particular Inirances. But I think that both Propofition and Confequence are very obnoxious. For that there were Nad- • ons that did a&ually worfhip the Devil, is plain enough in. the Records of Ancient Times > and fome fo read that place in the Pfalms, The Gods of the Heathen are Devils } and Satan we know is call'd the God of this World. Yea, our Author, himfelf confefTeth, that the Nation of the Jews were Co ftridtly prohibited Witchcraft, and all tranfaction with Evil Spirits,becaufe of their pronenefs to worfhip them. But what need more ? There are at this day that pay SacriHce,and all Sa- cred Homage to the Wicked One in a vifible Appearance > and 'tis well known to thofe of our own that traffick, and refide in thofe Parts, that the Caribbians worlhip the Devil under the name of Maboya, who frequently (hews himfelf, and trans- acts with them i the like Travellers relate concerning divers otjier rA& Fhilofofhicd Confiderations JEftty 6, other parts of the Barbarous Indies : and 'tis confidently re- ported by fober intelligent Men that have vifited thofe places, that mod: of the Laplanders, and fome other Northern People, are Witches, So that 'tis plain that there are National Con- federacies with Devils j or, if there were none, I fee not how it could be inferr'd thence, that there are no Perfonai Ones, no more, than that there were never any Demoniac^, bc- caufe we know of no Nation univerfally poifefTed j nor any Lunatkks in the World, becaufe there is no Country of Mad- men. But our Author reafons again, ( 2. ) To this purpofe s " That the profligate Perfons,who " are obnoxious to thofe grofs Temptations, are faft enough " before => and therefore fuch a Covenant were needlefs, and tc of no avail to the Tempters Projects. This Objection I have anfwered already, in my Rcmarques upon the IX Prejudice, and fay again here, that if the Deligns of thofe Evil Spirits were only in general to fecure wicked Men to the Dark Kingdom, it might better be pretended that we cannot give a Reafon for their Temptations and Indea- vours in this kind i But it being likely, as I have conjedur'd, that each of thofe Infernal Tempters hath a particular pro- perty in thofe he hath feduced and fecured by fuch Compacts, ■their refpectivc Pride, and tyrannical defire of Slaves, may reafonably be thought to ingage them in fuch Attempts, in which their fo peculiar Intereft is concerned. But I add what is more direct, viz. That fuch defperate Sinners are made morefafe to the Infernal Kingdom at large, by fuch Hcllifh Covenants and Combinations i fince thereby they confirm and harden their Hearts againft God, and put .. themfelves at greater diftance from his Grace, and his Spirit ;, give the deepeit Wound to Confcience, and refolve to wink againft all its Light and Convictions i throw a Bar in the way of their own Repentance, and lay a Train for Defpair of Mercy : Thefe certainly are fure ways of being undone, and the Devil we fee, hath great Intereft in a Project, the fuccefs of which is fo attended. And we know he made the Affault de fafio upon our Saviour, when he tempted him to fall down and worihip. So that this Learned Author hath but little Reafon to object, GO That fKTtlJJtf. Ag&injt Modern Sadducifn% 2.7' C3.) That to endeavour fuch an exprefs Covenant, is contrary to the Interefts of Hell 1 which indeed are this way fb mightily promoted. And whereas he fuggefts, that a thing fo horrid is like to flartle Confcience, and awaken the Soul to Confederation and Repentance i I Reply, That in- deed confidering Man in the general, as a Rational Creature, acted by Hopes and Fears, and fenfible of the Joys and Mifc- ries of another World, one would expect it mould be Co : Eut then, if we call: our Eyes upon Man as really he is, funk into Flefh, and prefent Senfc > darkned in his Mind, and go- verned by his Imagination i blinded by his PaiTions, and be* fbtted by Sin and Folly i hardnedby evil Cuftoms, and hur- ried away by the Torrent of his Inclinations and Dellres i I fay, looking on Man in this miferable Hate of Evil, 'tis not incredible that he mould be prevailed upon by the Tempter, and his own Lufts, to act at a wonderful rate of Madncfs, and continue unconcerned and flupid in it => intent upon his pre- fent Satisfadions,without fenfe or confederation of thedread- fulnefs and danger of his Condition => and by this, I am fur- niflied alfo to meet a fourth Objection of our Author's, viz. (40 That 'tis not probable upon the Witches part, that they will be fb defperate to renounce God, and eternal Hap- pinefs, andfo, everlaitingly undo their Eodies and Souls, for a fhortand trivial Intereft i. which way of arguing will only infer, That Mankind acts fbmetimes at prodigious degrees of brutifhnefs •> and actually we fee it in the Instances -of eve- ry day. There is not a Lull fo bafe and fb contemptible, but there are thofe continually in our Eyes, that feed it with the Sacrifice oft heir Eternity, and their Souls > and daring Sinners rum upon the blackeft Vilanies, with fo little remorfe or fenfe, as if it were their defign to prove, that they have nothing left them of that whereby they are Men. So that nought can be inferr'dfrom this Argument, but that Humane Nature is in- credibly degenerate i and the vilcnefs and (tupidity of Men is really fb great, thatthings are cuftomary and common, which one could not think poilible, if he did not hourly fee them. Axid if Men of Liberal Education, and Acute Reafbn, that know their Duty and their Danger, are driven by their Appc- K k tites, 4.8 Fhiloftfhical Confideratioxs &K$$ 6, titcs, with their Eyes open, upon the molt fatal Rocks, and make all the haftethey can from their God and their Happi- nefs ; If fuchcan barter their Souls for Trifles, and fellEvcr- iafting for a Moment > fport upon the brink of a Precipice, and contemn all the Terrors of the future dreadful day, why mould it then be incredible, that a brutifh. vile Perfon, fotted with Ignorance, and drunk with Malice, mindlefs of God, and unconcerned about a future Being, mould be perfwaded to accept of prefent delightful Gratifications, without duly weighing the defperate Condition ? Thus. I fuppofe, I have anfwered alfo the Arguments of tbrs Great Man, againft the Covenants of Witches > and lince a Pcrion of flich Sagacity and Learning, hath no more to fay again ft what I defend, and another of the fame Character, the ingenious Dr. Parker^ who directed me to him, reckons thefe the ftrocgeft things that can be objected in the Cafe, I begin to arrive to an higher degree of Confidence in this be- lief i and am a! molt inclined to fancy, that there is little more to be faid to purpofe, which may not by the improvement of my Confederations be cafily anfwered '■> and I am yet the more fortified in my Conceit, becaufe I have, fince the former Edi- tion of this Book, lent to feveral Acute and Ingenious Perfons cf my Acquaintance, to beg their Objections, or thofe they have heard from, others, againit my Difceurfe or Relations that I might confider them in this : But I can procure none fave only thofe fe wT have now difcufs'd, moit of my Friends telling me, That they have not met with any that need or dtfervc my notice. Ey all this it is evident, that there were Witches in Ancient Times under the Dtfpeniation of the Law \ and that there were fuch in the Times of the Oojpel alfo, will not be much more difficult to make good. I had a late occafion to fay fomething about this, in a Letter to a Perfbn of the higheft Honour, from which I (hall now borrow fome things to my prefent purpofe. j5(fo£ 6* agaiv/l Modern Sadducifm. ^ I Say -then, (U.) That there were Compacts with Evil Spi- rits in thofe times alfo, is me-thinks intimated flrongly, in that faying of the Jew? concerning our Saviour, That be caji out Devils by Beelzebub. In his return to which, he de- nies not the Suppofition or poflibility of the thing in general i but clears himfelf by an appeal to the Actions of their own Children, whom they would not tax fo feverely. And I can- not very well underftand why thofe times mould be privi- ledg'd from Witchcraft and Diabolical Compacts, more than they were from PolTeilions, which we know were then more frequent (for ought appears to the contrary) than ever they were before or fince. But befides this, There are Intimati- ons plain enough in the Apoftle's Writings of the Eeing of Sorcery and Witchcraft. St. Paul reckons Witchcraft next Idolatry, in his Catalogue of the Works of the Flefh, Gal. 5. 20. and the Sorcerers are again joyn'd with Idolaters, in that fad Denunciation, Rev. 21.8. And a little after, Rev. 22'. 15. they are reckon'd again among Idolaters, Murderers, and thole others that are without. And me-thinks the Story of Simon Magus, and his Diabolical Oppofitions of the Go- ipel in its beginnings, mould afford clear Conviction. To all which I add this more general Confideration, ( 3. ) That though the New Teftament had mention'd no- thing of this Matter, yet its filence in fuch Cafes is not Ar- gumentative. Our Saviour fpake as he had occafion, and the thousandth part of what he did or faid is not Recorded j as one of his Hiftorians intimates. He faid nothing of thofe large unknown Tracts of America 5 nor gave any intimations of as much as the Exiftcnce of that Numerous People '•> much lefs did he leave Infractions about their Converllon. He gives no account of the Affairs and State of the other World, but only that general one, of the Happinefs of fome, and the Mifery of others. He made no difcovery of the Mag- qalia of Art or Nature ■> no, not of thofe, whereby the pro- pagation of the Gofpel might have been much advanced, f/3. the Myftery of Printing, and the Magnet j and yet no one ufeth his filence inthefe Inltances, as an Argument againft the Be- ing of things, which are evident Objects of Senfe. I con- Kk 2 fefs, r'6 Fkilofophical Ccnf. derations jBffap 6, fefs, the omilTion of fome of thtfe Particulars is pretty mange, and unaccountable, and concludes our ignorance of the Reafbns and Menages of Providences but I fuppofc no- thing elfe. I thought, I needed here to have faid no more, but I confider, in confluence of this Objection, it is pre- tended •> That as Chriji Je.fm drove the Devil from his Tem- ples and his Altars, .(as is clear in the dilation of Oracjcs, which dwindled away, and at lair grew iilcnt inertly upon his appearance^ fo in like manner, 'tis faid, that he baniiht him from his kfllr holds in Sorcerers and Witches s which Argument is peccant, both in what it affirms, and in what it would infer. For, ( i.) The coming of the H. Jcfm did not expel the Devil from all the greater Places of his Rcfidcnce and Worihip y for a coniiderable part of barbarous Mankind do him pubjick folemn Homage to this day : So that the very Foundation of the Pretence fails, and the Confcquence without any more adoe comes to nothing. And yet beiidesj (2..) If there be any credit to be given to 'Eccleflaitick Hi- llary, there were Peribns poiTcffed with Devils fome Ages af- ter Chriil, whom the Difciples caft out by Prayer, and the Invocation of his Name : So that Satan was not driven from his IciTer Habitations, asfoon as he was forced from his more famous Abodes. And I fee no reafon (3.) Why, Though Divine Providence would not allow him publickly toabufe the Nations, whom he hid deligned in a fhort time after for Subjects of his Son's Kingdom, and to itand up in the Face of Religion in an open affront to the Divinity that planted it, to the great hindrance of the pro- grefs of the Gofpcl, and difcouragement of Chriitian Hopes h ■I fay, Though Providence would not allow this height of infolent Oppofition s yet I fee not why we may not grant, that God however permitted the Devil to fneak into fbme private skulking Holes, and to trade with the particular more devoted VafTals of his wicked Empire : As we know thafc- when our Saviour had chafed him from the Man that was pof- feifed,he permitted his Retreat into the Herd of Swine. And I might add (4.;) That euar e. tgaiaJi Modern SadduciCn< (40 Tiiat 'tis but a bad wav of , • ccd Congruides againii pWn Ex" f nU'E& tott»Pfin- chafed the Devil from all his high iCes of w "nV^ ChHli came; that 'tis therefore ft hi mould L ™or0,1P when he ;I1 his other lefs notorious ggfe *w from tan of a decency, which they frame mnT? the lmaSina- pnvedof all the WaysandTricW ffr °"W ,iovv ^ de- |buf«h us i and Mankind line It -nf ^"T^'1^ & have been fceure from all his T ' b'T8^ ?lri'f> ^ greater eongrui.y in beheving tha/ Llc T ' '' t0r- t,lerc is * ^s haunts in Temples and pubhek r^ >, e7as f°rcedfrom [o horn thofe nearer ones, Sou * J fa, %**• u°U'd be Put * y temptations of univerf 1 Ma„hnid -£ n ,us io '>is dai- lincurihmg thofe, he ihouid be mad" to 1 J "?, that UP°" *■ mumeanon and Correfponden Twih Tr SU profe" C°m- fons, whofevilencfi had httedTen Tfo Vd°r P™**" P«- So that thefe Reafbners are vwflr hC°mP™Y- Internal Diabolical Tempta?,^ A /°L the,dcnia' of « In order to which that!™, i . wary Perfons, who re fo [L, %■£*& the favo" of thofe That Men frequency ^Ta^,? **** « ay their own guilt upon he Dev ' ! ^ T* *<«* fhmgs of which in earneft he is not ' uil, Sfe°8e ,,im with but every Wicked Man hath Dev"le,ouihyi v'; Idou°tnot to prompt h,m to Evil, and need S ?'S Wn Nat"te Mate him. Eut vet hat <;,,, Y anothcr Tempter to -iekednefi, and oSruS ifeg^ ^ further our Oracles, to- need my Endcav^'J S t00cvia&t in the Holy good, Only thofe &&£RE£*& "> make it bemanner of the Operation, and from ^"'"P5 apPretend t0 ^ ** *" * teallV "o f^thing" %£g« 51 5 1 Fbilofophical Confederations jBftty 6, judge it rcqiiiiite to explain this, and 'tis not unfutable to my general Subject. In order to it I confider, That Senfe is primarily caufed by Motion in the Organs, which by continuity is conveyed to the Brain, where Senfation is immediately performed * and it is nothing ehe, but a Notice excited in the^Soul by theim- pulfe of an External Object ■•> thus it is in frmple outward Senfe : But Imagination, though caufed immediately by ma- terial Motion alio, yet it differs from the external Senfes in this, That 'tis not from an Imprefs directly from without, but the Prime and Original Motion is from within our felves : Thus the Soul it fclf fometimes ftrikes upon thofe Strings, whofe Motion begets fuch and fuch Phantafms '■> other-while, the loofe Spirits wandring up and down in the Brain, cafually hit upon fuch Filements and Strings, whofe Motion excites a Conception, which we call a Fancy or Imagination i and if the Evidence of the outward Senfes be fhut out by Sleep or Melancholly, in either cafe, we believe thofe Pveprefentations to be real and external Tranfactions,when they are only with- in our Heads i Thus it is in Eirthkjiafms and Dreams. And be- ildes thefe Caufes of the Motions which ftir Imagination, there is little doubt, but that Spirits, Good or Bad, can fo move the Inftruments of Senfe in the Brain, as to awake fuch Imaginations as they have a mind to excite i and the Imagi- nation having a mighty influence upon the Affections, and they upon the Will and external Actions, 'tis very eafie to conceive how Good Angels may frir us up to Religion and Vcrtue, and the Evil Ones tempt us to Lewdnefs and Vice, viz, by Reprefentmcnts that they make upon the Stage of Imagination, which invite our Affections, and allure, though they cannot compel our Wills. This I take to be an intelligible account of Temptations, and alio of Angelical Incouragcments ■■> and perhaps this is the only way of immediate Influence that the Spirits of the other World nave upon us. And by it, 'tis eafe to give an account of Dreams, both Monitory and Temperamental, En- thufiafms, Fanatick^ Extaftes, and the like, aslfuggelted. This JB1I&£ £• *g*™ft Modern Sadducifm. J3 This may fuffice for an.Anfwer to the firft Pretence, viz. the filence of the Ge^e/ in this Matter. I come to examine the other, That (2.) \ M hades are ceafl, theforethe prefumed Attions of Witch* JL V 1. crafty are Tales and WufionsJ] To make a due return to this, we mud confider a great and difficult Problem, which is, What is a Real Miracle / And for anfwer to this weighty Queftion, I think, (i.) That it is not the ftrangeneis, or unaccountablenefs of the thing done (imply, from whence we are to conclude a Miracle. For then we are Co to account of all the Mxgnalia of Nature, and all the Mytteries of thole honeit Arts which we do not understand. Nor (2.) is this the Criterion of a Miracle, That it is an Action or Event beyond all Natural Powers > for we are igno- rant of the Extent and Bounds of Nature's Sphere and Poili- bilities : And if this were the character and eifential Mark of a Miracle, we could not know what was fo i except we could determine the extent of natural caitfalities^nd fix their Bounds, and be able to fay to Nature, Hitherto canji thou go and no fur- ther i And he that makes this his meafure whereby to judge a Miracle, is himfelf the greatelt Miracle of Knowledge or Im- modelly. Belides, though an Effect may tranfcend really all the Powers of meer Nature •> yet there is a world of Spirits that muii be taken into our Account. And as to them alio I lay, (3.) Every thing is not a. Miracle that is done by Agents Supernatural. There is no doubt but that Evil Spirits can make wonderful Combinations of Natural Caufes, and per- haps perform many things immediately which arc prodigious, and beyond the longed Line of Nature : but yet thele arc not therefore to be called Miracles i for, they are Sacred 'Wonders, and fuppolc the Fower to be Vivine. But how mail the Power be known to be fo, when we fo little understand the Capaci- ties, and extent of the Abilities of Lower Agents ? The An- fwer to this Queilion will difcover the Criterion of Miracles, which W Philofophicd Conjideratlcns filfey 6, which muft be fuppofed to have all the former Particulars i viz. They are unaccountable, beyond the Fovers of meer Nature and done by Agents Supernatural i And to thefe muft be fuper- added. C 4. ) That they have peculiar Circumftances that fpeafc them of a Divine Original. Their mediate Authors declare them to be fb, ^nd they are always Perfons of Simplicity, Truth, and Holinefs, void of Ambition, and all fecular De- fjgns : They feldom ufe Ceremonies, or Natural Applicati- ons, and yet furrcount all the Activities of known Nature : They work thofe wonders, not to raife admiration, or out of the vanity to be talkt of » but to feal and confirm (bme Divine Doctrine or Commillion, in wfcich the Good and Happinefs of the World is concern'd, I fay, by fuch Circumftances as theft, Wonderful Actions are known to be from a Divine Caufe i and that makes and dillinguifheth a Miracle. And thus I am prepared for an Anf ver to the Objection, to which I make this brief return, That though Witches by their Confederate Spirit do thofe odd and aftonifhing things we believe of them ■-> yet are they no Miracles, there being evidence enough from the badnefs of their Lives, and the ri- diculous Ceremonies of their Performances, from their malice and mifchicvous Dcfigns, that the Power that works, and the end for which thofe things are done, is not Divine but Diabo- lical.- And by lingular Providence they are not ordinarily permitted, as much as to pretend to any new Sacred Di(co- veries in Matters of Religion, or to act any thing for confir- mation of Doctrinal Impoftures. So that whether Miracles are ceafed or not, thefe are none. And that fuch Miracles as are only ftrange and unaccountable Performances, above the common Methods of Art or Nature, are not ceas'd, we have a late great evidence in the famous G RE AT REX; con- cerning whom it will not be impertinent to add the following account, which I had in a Letter from Dr. G. R. Lord Bi/hop of T>. in the Kingdom of Ireland, a Perlbn of lingular Piety and Vert tie, and a great Philofopher. He is plea led thus to write > * The J&ffoptf'* agawft Modern Sadducifliu %j THe great difcourfe now at the CofTee-Houfes,and every- where, is about M. G. the famous Irijb Strokgr, con- cerning whom it is like you expect an account from me. cHe undergoes various Cenfures here, fome take him to be c a Conjurer, and fome an Impofior, but others again adore 'him as an dpoftle. I confefs, I think the Man is free from ' all Defign, of a very agreeable Converfation, not addicted ' to any Vice, nor to any Seel: or Party > but is, I believe, a c fincere Protejiant. I was three weeks together with him at ' my Lord Conwayes, and faw him, I think, lay his hands up- ' on a thoufand Perfons '■> and really there is fomething in it 'more than ordinary : but I am convine'd it is not miracu- ' lous. I have feen pains (kangely fly before his hand till he ' hath chafed them out of the Body, Dimnefs cleared, and c Deafnefs cured by his Touch » twenty Perfons at feveral c times in Fits of the Falling-Sick>iefl, were in two or three 'minutes brought to themfelves, fo as to tell where their c pain was i and then he hath purfued it till he hath driven ' it out at fome extream part : Running Sorer of the Kings- c Evil dried up, and Kernels brought to a Suppuration by his ' hand : grievous Sores of many months date, in few dayes ' healed : Objhuciions, and Stoppings removed i Cancerous 6 Knots in the Breaft dilTolved, &c. " But yet I have many Reafons to perfwade me, that no- " thing of all this is Miraculous '■> He pretends not to give Te- " ftimony to any Do&rine i the manner of his Operation " (peaks it to be naturah the Cure feldom fucceeds without cc reiterated Touches, his Patients often relapfc, he fails fre- quently, he can do nothing where there is any decay inNa- " ture, and many Difiempers are not at all obedient to his " Touch. So that I confefs, I refer all his Vertue to his and how comes it about that our Age, which fb much out-does them in all other kinds of Wicked nefs, mould be wholly innocent in this ? That there ma JJ It Witches and Apparitions in our days, notwithstanding the Objections of jSfftl? 6. dgainfi Modern Sadducifm. 52 of the Modern Sadduct, I believe I have made appear in the foregoing Considerations h in which I did not primarily intend dired: Froof but Defence. Againft which if it fhould be Objccled, That I have for the moft part ufed only Suppofals, and conjectural Things in the vindication of the Common Belief, and fpeak with no point-blank afTurance, in my particular Anfwers, as I do in the General Conclufion. I need only {ay, That the Propofi- tion I defend is Matter of Fad, which the Disbelievers im- pugneby alledging, That it cannot he j or, it is not tikgly:. In return to which, if I lliew, hew thofe things may be, and probable, notwithstanding their Allegations, though I fay not down-right that they arc in the particular way I offer h yet 'tis enough for the Deiign of: Defence, though not for that of Proof: for when one faith a thing cannot £e, and I tell him how poflibly it may, though I hit notthejuft manner of it i I yet defeat the Objection againft it, and make way for the evidence of the thing de Fatfo.. But after all this, I muft confefs there is one Argument againft me, which is not to be dealt wit h,z>/'&. A mighty Con- fidence grounded upon nothing, that fivaggers, and Huffr^ and [wears there are no Witches. For fuch Philofophers as thefe, let them enjoy the Opinion of their own Superlative Judgments, and enter me in the firlt rank of Fools for credit ting my Senfes, and thofe of all the World, before their fworn Dictates. If they will believe in Scott ^ HMs^ and Osborne^ and think them more infallible than the Sacred Oracles, the Hiftory of all Ages, and the full experience of our own, who can help it ? They muft not be contradicted, and they are re- fblved not to be perfwaded. For this fort of Men, I never go about to convince them of any thing, If I can avoid it, I throw nothing before them, left they ftiould turn again and rend me. Their Opinions came into their Heads by chance, when their little Reaions had no notice of their entrance, and they muft be let alone to go out again of themfelves the fame way they entred. Therefore not to make much noifo to difturb th& infallible Hf/jfers^ (and they cannot hear a lit- tle 6$ Thilofophicd Confideratictts fBttty 6. tie for their own) Ifoftly frep along, leaving them to believe "what they think. I have only this further to add, That I appear thus much concerned for the juftirication of the belief of Witches, be- caufe it fuggefis palpable and current Evidence of our Xm- mortality. For though we have reafbnable Evidence enough from the Attributes of God, the Phenomena of Providence, and the Nature of our Souls, to convince any, but thofe who will itupidly believe, that they (hall die like Beafts, that they may live like them : Yet the Philofophick Arguments that are produced for the Article, though very cogent, are many of them fpeculative and deep, requiring Co great an attention and fagacity, that they take no hold upon the whirling Spirits that are not ufed to Confider, nor upon the common fort that cannot reach fuch Heights : But they are both beft convinced by the Proofs that come neareft the Senfe, which indeed ltrike our Minds fulled, and leave the moll lafting Impreflions i whereas high Speculations being more thin and fubtile, eafily Aide off, even from llnder- ftandings that aremofr capable to receive them. This is one of the Main Reafons that engaged me on this Argument, be- cause it affords confiderable Evidence of that great Truth, which every Chriftian ought to be folicitous to have made good. And really if we compute like Men, and do not fuffer our felves to be abufed by the Flatteries of Senfe, and the deceit- mi Gayeties that freal us away from God, and from our (elves, there is nothing can render the thoughts of this odd Lite tollerable, but the expectation of another : And Wife Men have faid, That they would not have a Moment, if they thought they were not to live again. This perhaps fome may take to be thedifcontented Paradox of a Melancholick, vext and mean Condition, that is pinched by the itraightnefs of Fortune, and envies the Heights of others Felicity and Grandeur i But by that time thofe that judge fo, havefpent the Heats of Frolick Youth, and have pail over the feve- ral Stages of Vanity j when they come to fit down, and make £&&$£• againft Modern Sadducifin. 61 make fbber reflections upon their Pleafures and Purfuits, and fum up the Accompt of all that is with them, and before them, I doubt not but their confidering Thoughts will make Solomon's Conclufion, and find, that 'tis but a mifery to live, if we were to live for nothing elfe. So that if the content of the prefent Life were all I were to have for the hopes of Immortality, I mould even upon that account be very unwil- ling to believe that I was mortal : For certainly the Pleafures that refult from the Thoughts of another World in thofe, that not only fee it painted in their Imaginations, but feel it begun in their Souls, are as far beyond all the titillations of Senfe, as a real lafting Happinefs is beyond the delufive Ima- ges of a Dream. And therefore they that think to fecure the injoyment of their Pleafures, by the infamy of our Na- tures, in the overthrow of our future Hopes, indeavour to damm up the Fountain of the fulleft and c'leaneft Delights i and fcek for limped Waters in the Sinks and Puddles of the Streets. But this would afford Matter for another Difcourfe, into which I muft not digrefs, but here make an end of this, Anti- Anti-fanatical Religion, AND Free Priilofophy. In a Continuation of the NEW ATLANTIS.* effap vii. Mm Cffag Cffap vii. The Summc of My Lord Bacon's WE parted from ?em, with defign to pais to China and Japan by the South Sea: and after we had been long driven up and down by contrary Winds, and wandred in the greater!: Wildernefs of Waters in the World, without the lealt hopes of making any Land, in that immenfe undifcover'd Abyfs, that was beyond both the Old World, and the New ■■> it plea fed God to bring us into the Harbour of a mod Angelical Country, that lay hid in the greateft Ocean in the U niver fc. We found there a People of lingular Goodnefs and Huma- nity, who received us with moft afFe&ionate kindnefs, and provided for us with a Parent-like Care and Indulgence : We were lodg'd in a fair Pile of Buildings, calfd the Strangers Hotife, appointed for fuch Occalipns, and there we had all things, both for our Whole and Sick, that belonged to Cha- rity and Mercy. The Governoitr of that Houfe ( a moft ob- liging and benign Perfbn ) acquainted fome of our number with divers remarkable Matters concerning the Kingdom of B E N S A L E M ( fo it was call'd ) i Particularly, with the itrange entrance and beginning of Chriftianity there, and the excellent Foundation of SOLOMON'S Houfe, a Royal M m 2 Society 'Jnti fanatical Religion, fBftty 7 . Society ere&ed for Enquiries into the Works of God : After we had beeu there a little while, one of the Fathers of that Houfe came to the Town where we w£rc. He entred in State j and within few days having had notice of us, he or- der'd that one of our Company mould be brought to him : The reft chofeme to wait on the great Man, which I did, and was receiv'd by him with much goodnefs i He gave me a par- ticular account of the Foundation of Solomon's Houfe, and the State of Pbilofopby in Benfalem, granting permillion it mould be declared to the World. Accordingly it was publifht by Verulamius, in his Hiftory call'dthe NEW ATLANTIS; and thusfar his Account went. But now I (hall enter upon a Relation of things, of which yet there hath been no News from Benfalem. On the third day after I had been with the Father of Solo- mon's Houfe, a Servant came to me from the Governor of ours, jultaswehad dined, to defire me to fpend the After- noon with him : I received the invitation with a chearful re- fpecfr, and went immediately with the Officer to attend his Lordlhip ■■> He led me through the Garden of our Houfe into another, the largeft and molt beautiful I ever faw i It was en- compaft with a lofty Stone- Wall i The Stone were blue, na- turally ftreakt with green. It had Mounts, Grotto's, and Summer-Houfes, very pleafant and magnificent ;> The Walks were large, planted with Ever-greens, and the Fruit-Trees ( of all forts that we have, and many that we have not) fet in the old Quincuncial, Lozenge Figures, after the manner of the ancient hanging Gardens of Babylon -•> It had WildernefTes Ponds, Aviaries, and all things elfe that can render fuch a place agreeable. I could have dwelt in this Paradife i but the Servant Jed me on into a fqtfare Cloyfkr'd Court,having hand- fome Buildings on all fides, fenced on the South with a tall Grove of Cedar : The Cloyfkrs were paved with red and green Marble, and fupported with pollifht Pillars of a fpeck- led Stone, very clear and ftiiningi Hence we went into a fair fpacious Hall adorned with large Maps of all forts i here were fome Servants decently clad, they were playing at Chefs j as Jfoon as I entred, they arofe, and faluted me very civilly with a JBflfap 7 • and Free Philofophy^ &e. a modeft fweetnefs in their looks, that feem'd very obliging. My Guide conducted me up Stairs into a noble Gallery, hung "with moft excellent Pictures of Famous Men, and Philofb- phers i and, at which I was much furprized, of fome that I had feen. He left me here, to give the Governor notice that I was come » and prefently I faw him enter, with a mild chear- fulnefs, mixt with a manly gravity in his Countenance : He had on a long Robe or Purple Silk, and a kind of Turban on his Head of the fame colour, which had a Star of Gold wrought on it, worn juft before : Heimbraced me with much affection, exprefiing great fatisfaction in the opportunity of entertaining me alone : He enquired after the welfare of our People, and whether we wanted any Accommodation, eithes for our Whole or Sick > I bowed with a low reverence, and anfwer'd, That we wanted nothing, but an occalion to fpeak our acknowledgments of the Bounty and Humanity of that bleffed Place i and particularly to exprefs how much we were oblidg'd to his Lordihips generous favours : He replyed fmi- ling, That Complements were not in ufe in Benfalem •> and taking me by the hand, he led me into an handfbme fquare Chamber wainfeotted with Cedar, which rilfd the Room with . a very grateful odour : It was richly painted, gilt, and full of Inicriptions in Letters of Gold : He fate him down on a Couch of Green Velvet, and made me take my place by him. After fome more particular inquiry into the condition of our Sick, of whom I gave him an account, he told me, That the Father of Solomon's Houfe commanded him to acquaint me with the ft ate of 'Religion in Benjalem, as himfelf had with th# condition of Philosophy there i and that he would have done this too, but that the urgent Bufineis of the Publick State, which lay upon him, would not afford him time '■> I rofe up at thefe words, and anfwered with a low fubmiifion, That I knew not in what terms to exprefs my fenfe of the Fathers Condefcention and Goodnefs => and that his excellent Relation of the ftate of Philofopbj, and its ways of improvement in that Kingdom, h*d inflamed me with defire to know what I might, concerning the Affairs of its Religion^ lince the fo mi- raculous plantation of Chriftianity in it i And particularly, Whether it had k<-p its ancient Purity, and Simplicity in that Realm j Jnti-fanaticalKeligion^ fBttty 7. Realm > which was loft in moft other places ? This Queftion, replyed He, (making me fit down again by him) I fhall fully anfwer in the things I have to fay to youi and having paufed a little to fettle his Thoughts, he began his Narrative in this manner. AFTER the Conversion of this Land by the Evangelifm of St. Bartholomew, ( of which you have heard ) Religion underwent fome Revolutions, that I fhall not mention '■> But take my ground from the loft, which hapned no very long time fince: For the underftanding which, you muft know, That upon the South-Weft of this place, in the unknown Ocean alfb, lies an Ifland, famous for the rife it gave to a very fpreading Seel in Religion : From this unfortunate Country, came certain Zealous Perfons hither, that pretended to extra- ordinary Illuminations, and to more purity,, jlrittnefi, and Spi- rituality, than other Chriftians '■> They taught, That our Kites and Government were Superjlitious and Anti-chrijlian > That we wanted Pure Ordinances, and Gojpel-Worlhip •, That our Good IVorkj, and Chriftian Vertues, were nothing worth i That the beji of our People were but Formalijh and meer moral Men i That our Priefis were uninlightned, ftrangers to the Power of Godlineji, and Myjhries of Religion > and that there was a ne- ceflity of a thororv Godly Reformation of our Government, and Worjbip. The Men at rirft were only gazed upon by our People, as ftrange Perfons \ But at length, by the vehemence of their teal, and glory of their Pretences, they began to make im- prcflion on fbme, who had more Jjfetfion than Judgment : By them, and the continuance of their own reftlefs Importu- nities, they wrought upon others •> And in procefs of time and endeavour, through the fecret Judgment and PermiiTion of God, prevail'd fo far, that the great Body of the People, efpecially of thofe that were of rearm and Enthufiajiick^ Tem- pers, was leaven'd (more oriels) with their Spirit and Do- brines. ♦ Here he ftopt a little, and then faid ? 'Tis wonderful to confider how fome Ages and Times are difposVl to changes i fome to one fort of alteration, and fome to another : In this Age, jSffel? 7« an^ JfVw Pbilofophy, &C. Age, one Sect and Genius fpreads like Infection, as if the publick Air were poifbned with it j and again, in that thofe fame Doctrines and Fancies will not thrive at all, but die in the hands of their Teachers j while a contrary, or very dif- ferent fort, flies and prevails mightily : There is fomething extraordinary in this, the contemplation of which would be noble Exercife, but not for our prefent purpofe : 'Tis enough to note, That the Age at the coming of thofe Seducers hi- ther, was inclined to Innovation, and to fuch particular forts of it : So that in few years the generality of the Zealous, and lefs confiderate, were tainted with thofe new and gay Notions i And fo pofTeft they were with the conceit of the divineneis and neceflity of their Fancies and Models, that they defpifed and vilified the Ecelefiafiical Government, and Governors, and ve- hemently aiTaulted our moft excellent S ALOMONA, the King of this Realm, with continual Petitions and AddrefTes, to efiablifh them by Law, and to change the whole Conftitu- tion of Religion, in complyance with their Imaginations : But he was a Wife and Religious Prince > He faw the folly and danger of fuch Alterations, and endeavoured, by all the ways of Lenity and Goodnefs, to allay the heat of their unreafb- nable Profecutions : But they being the more emboldned by this moderate Courfe, and provoked by the little inclination the good King fhew'd to their New Models, broke out, after fbme lefs violent ftruglings, into down-right Rebellion, which af- ter many Revolutions, too long to be mention'd now, fuc- -ceedefl fo far at lair, that the Pious Prince was depos'd and murder'd > the Government ufurp'd by the prevailing Ty- rants : And, not to mention the diforders of the Civil State that follow'd, the Ecelefiafiical was moft miferable. For now, all the Seels that have a Name in Hiftory in any part of the known World, ftarted up in this Church, as if they had -all been tranfplanted hither : They arofe as it were out of the Earth, which feem'd to bring forth nothing but Monfters, fuU grown at their Birth, with Weapons in their hands ready for Battel i and accordingly they fell one upon another with itrange rage and riercenefs. For having torn and dedroyed the Ancient Doctrine and Government, every one contended to fet up its own, and to have its beloved Opinions and Mo- dels, Anti-fanatical Re ligion, J5fl&( 7. dels entertain'd and worfhip'd, as the infallible Truths and Ways of God : So that all places were rill'd with New Lights, and thofe Lights were fo many Wild-Fires, that put all into Combufiion. We faw nothing of Religion but glaring Ap- pearances, and Contention about the Shells and Shadows of it. It feem'd to run out wholly into Chaff and Straw h into Dilutes and Vain Notions -■> which were not only unprofitable, but deltruclive to Charity, Peace, and every pious Practice. All was Controverfie and DhTention, full of Animofity and Bitterncfs > For though they agreed in fome common Falfhoods and Follies, yet that made no Vnion •■> every diflent in (mailed Matters was ground enough for a Quarrel and Separation , But thefe things were common to them. All hated the former Constitutions > All cried up their own Clan, as the only Saints, and People of God: All vilified Rea- fon as Carnal, and Incompetent, and an Enemy to the things of the Spirit: All had confident, falfe, andperverfe Notions of the Divine Attributes, and Counfcls i All decry'd Vertue and Morality as a dull thing, that was nothing in the account of God. All rill'd their Difcourfes with the words of Light, Faith, Grace, the Spirit j and all talk'd in let Phrafes, phan- cifully and ignorantly about them : All pretended to great Heights in Knowledge, though that confifkd in nothing but an ability to repeat thofe Phrafes of their Sedr, like Parrots : All -talk'd of their extraordinary communion with God, their fe- cial Experiences, Illuminations, and Discoveries s and according- ly all demean'd themfelves with much fawcinefs and irreve^ -fence towards God, and contempt of thofe that were not of the fame phantafticalFafhion : All were zealous in their pro- per fet of Voclrines and Opinions i and all bitterly oppos'd and vilified every different Judgment. Tbefe are fbme of the main things that made up the common Nature of the Parties: In particulars, as I have faid, they were infinitely at vari- ance. While things were in this condition, fbme of our Miflio- naries in Forreign Parts returned, and among the other Books, and Rarities from the World, they brought the. Works of fbme of your Epifcopal Divines, and other Learned Men, particularly thofe of Hammondus, Taylorus, Grot ins, 6cc Such of j£fiuJ£ 1* anc* Free Pbilofophy^ Sec, of them that were written in Englifh, they tranflated into Latin, the rather becaufe they judg'd thofe Difcourfes very feafonable and proper to obviate the Evil Genius of the un- happy Age. As foon as they came abroad in the general Lan- guage, they were read by the fober fort of our Divines with great approbation and acceptance > and from them they had Light and Advantage for the detecting the Follies and Extra- vagancies of the Times. For my part, I was then a Student in the Univerfity, and therefore (hall chuie to relate what erTecl: thofe Writings had there, and particularly upon divers of my mine own Ac- quaintance, who are now very confiderable in this Church, and have done great Service in it. It was one Advantage that the -Young Academians had from that unhappy Seafon, that they were itirr'd up by the general Fermentation that was then in Mens Thoughts, and the vaft variety that was in their Opinions, to a great activity in the fearch of fober Principles, and Rules of Life. I (hall not undertake to defcribe the Spirit and Temper of all the Theologues and Students of thofe Times, but (hall ^ive you an account of feme that I knew, who have been very ufeful to the Church in confuting and expofing the Fanatical Princi- ples and Genius, and who derived much of their Spirit and Dodrines from thofe excellent Authors of your Country. Here I told the Governor that things had been lately al(b in our parts much after the manner he had defcribed the Con- dition of theirs i and that therefore I was very dedrous to know by what Ways and Dodhines the People were reduced to abetter temper. I (aid alio, that I had relation to one of our U niv eriit ies, and on that account likewifewasfbllicitous to understand how thofe Academical Divines were formed i and what they did when they came abroad. Heanfwer'd, that he was ready to gratihemydefiresi but then, faid he, I would not have you think that I magnihe the PerfonsI (hall defcribe to you, or their Learning and Per- formances, above all our other Clergy : No, thanks be to God, we have numbers of Excellent Men, famous for their Piety, Learning, and llfcfulnefs in the Church : of whom, by reafon of my diitance, and confiant Imployments in this N n place. Anti-fanatic d Religion^ ffiffet 7 place, I have no perfonal knowledge •> and therefore I choofe to 1'peak only of thofe that were bred in the llniyerfity about mine own Time i and the rather, that you may obferve the Providence of God in raifing Men fo ferviceable to his Church in the very worft of Days. Having prcmis'd which, he fell immediately to an account of their Preparations in the 11 ni- verfity, and thence to a Relation of their Performances after. Of the former he fpoke thus i THofe Divines, of whom I have undertaken to fay fbme- thing, went through the ufual courfe of Studies in the llnivcrfity, with much applaufe and fuccefs : But did not think themfelves perfect, as fbon as they were acquainted with the knowledge contain'd in Syftems : No, they paft from thofe Inftitutions, to converfe with the molt Anckm and Original Authors in all (brts of profitable Learning. They begun at the top, with the Philofophers of the Eldelt Times, that were before the days of Arijhtle : They perufed the Hifiories of their Lives and VoUrines, and then read all the remains of them that are extant : They confiderM their Prin- ciples, only as Hypothefe'x, with Minds free and untainted : They liudied,them to know the feveral Scheams of their Opi- nions, without palling Judgments yet, upon their Truth, or Faljhood; They read Plato, and conversed much with that Divine Philofopher : They acquainted themfelves with Ari- jhtle, his great Scholar i and by his Original Writings, they found how much he had been mifreprefented and abufed by his Commentators, ( efpecially by thofe of later Times ) and law how different a. thing Arijiotelian Thilofbphy was in his own Works, from that which they had met in compendium;, and the Diluting Books that pretended to it : They made themfelves intimate with Plutarch and Cicero : And dealt much with the other chief Writers, bothGreeks and Romans : By which means, they were well inftructed in the Hifiory of Thilofbphy, and the various Thoughts and Opinions of the greateft Men among the Ancients. But yet, notwithftanding this Converfation with thofe Sages, They were not fo pedantieally, and fuperjiitioufly fond of Antiquity, as to fit down there in contempt of all later Helps Helps and Advancements. They were fenfible, That Know- ledge was ftill imperfecl, and capable of further growth, and therefore they looked forward into the Moderns alfo, who about their time, had imployed themfelves in discovering the Defects of the Ancients, in reviving fome of their neglected Doctrines '■> and advancing them by new Thoughts and Con- ceptions : They read, and confidefd all forts of late Im- provements in Anatomy, Mathematicks, Natural Hiftory, and Mechanic}^, and acquainted themfelves with the Experimental Philofophy of Solomon's Houfe, and the other Promoters of it. So that there was not any valuable Difcovery made, or No- tion Started in any part of Real Learning, but they got consi- derable knowledge of it. And by this Vniverfal way of pro- ceeding, They furnilh'd their Mind^ with great variety of Conceptions, and rendred themfelves more capable of judging of the "Truth, or likelybood of any propos'd H)pothejis. Nor did they content themfelves with Reading, and the know- ledge of Books, but join'd Contemplation, and much thought- fulnefs with it : They exerciSed their Minds upon what they read > They confider'd, compar'd, and inferred : They had the felicity of clear and dijiincl thinking, and had large com- pafs in their Thoughts. By reading they rendred their Un- derstandings full i and by Meditation they kept that fulnefs from being diforderly and confused. Eeing thus prepared, They addrefl: themfelves to the more clofe, particular, and thorow itudy of Divinity : They thought it not enough to read a few Sjftems, and bundles of Novel Opinions, to understand the current Orthodoxy of the Times, or to gain the faculty of Speaking to the People in the taking Tone and Pbraje, ( things that made up the Divines of that Age ) : But enquired into the Slate of Religion in former days : They read the Hijiories of the Church, and applyed themfelves to a careful perufal of the Fathers of the three ftrfl Centuries : In them they looked for the Docl rine and Practi- ces that were in the beginning : They conSIder'd, that Religi- on was molt pure in thofe Primitive Times of Holinefi and Martyrdoms aud that by knowing what was the belief and ufe then, they might be enabled to judge better of the more Modern Ways and Opinions : That though other Know N n 2 ledge xo [Anti -fanatical Religion, fBfl&V 7. ledge grew, and was much advanced by Time, yet Divinity was in its pcrfettoon, in the days of the Apoftles, and neareji Ages to them '■> and had ftill been degenerating (more or left) in following Times. That it was therefore beft to enquire after the old Ways, and to take the Meafures of Faith and Practice, from Primitive Vottrine and Vfage ■•> and accordingly they endeavoured to form theirs. They convers'd with the Works of your Excellent Writers, whom I mention'd, and other Learned Men, whom Providence raifed about that Sea- fon, to direct the World to thofe eldeft, ^Patterns. They read alfo the Hijiories, andobferv'd the growth of Setts : They examin'd the Books of the chief reputed Heretickj, and con- fider'd the Arguments where-with they endeavour'd to erta- blifh their Opinions. They defcended even to the Wild Scribbles and Contentions of the feveral Parties in our di- m-acted Land i They acquainted themfelves thoroughly with their Spirit, Principles, Phrafes, and ways of Reafoning '■> as judging, that none could deal effectually in the expofingand confuting any Sect, but thofe who well underftood it. Be- lides all this, They directed their Studies ( many of them ) to the Jewijh Learning, That they might be inftructed in the Rites, Opinions, and llfages of that People, for the better understanding of many things in the Scripture that relate un- to them. They enquired into the ReafonablenefS of the great Principles of Religion, and particularly of the Chrifiian ■■> and provided themfelves thereby to deal with Atheifts, Infidels, and Entbufiafts, with which that Age abounded. I could fay much more, but this is enough to (hew that thefe Men were qualified to do fomething in the World. Here I interrupted the Relation a little, and faid, That it feem'd to me that fuch Preparations mould have taken up the better part of their Lives, and not have left much time for Action. He anfwer'd, That Diligence, Meditation, and a right Method of Studies would go very far, and do migh- ty Matters in an indifferent Time s and that he who knew the jhorteft cut, and went con/tantly on, would pafs over a confiderable Defart in a few days, while another that loy- ter'd, or was ignorant of the way, might wander all his Life in it to little purpofe. That thofe Men took the di- rect 0flfo? 7 • and ^^ Pbilofophy^ Sec. ji red Courfe, and had the bed Guides, the choice Books of all forts i one anothers excellent Company, and improving Con- vert. That they fpent no unprofitable time, among the Vo- luminous Triflers => and in the confufed Rubbifhof Learning. That they went ftraight on towards their end, without diver- ting to bie and impertinent Matters. They that made even their mod common Conventions to ferve them, in their ftu- dy of Humane Nature, the Inclinations and PaJJions of Men : And even the rvildnefi and humours of Setts afforded them in- itru&ion in the nature of Entbufiafm, and Superftitions of all kinds. So that their Under/landings and Obfervations were advanced far, while their years were not many \ and they had the happy Conjunction of the Judgment of Ripe Age, with the vigour of Toutb. I bowed to declare my fatisfa&ion, and He went on. IT will be time now, after the Difcourfe of their Prepara- tions, to let you know what they dids and what were the Effects of thefe promising beginnings. This I fhall do, By re- prefenting ( i.) Some things that were more general. (2.) Their particular Endeavours in the Affairs of Reli- gion. (3O A more full account of their Genius, and Thoughts, in fome main Parts of Learning. I BEGIN with their more General Atlions and Declara- tions of their Thoughts. ONe of the firtt things they did, was, to deliver their own Minds (and to endeavour the fame for others J from the PrepoJJejfions, zndPrejudices of Complexion, Education, and implicit Authority j AfTerting the Liberty of Enquiry, and thereby freeing their Reafons from a bafe and dilhonoura- ble Servitude, and vindicating this juft Right of Humane Nature. For though they knew, That Green Toutb, and Vul- gar Inquirers, ought not pragmatically to call their Teachers to account for their Doctrines, or to venture upon deep Spe- culations j 2 Anti-fanatical Religion, iBfl&JJ 7. culations without alTiftance i Yet they thought, that Men who were bred in the way of Study, had rirft fubmifly heard the Opinions of their Inltru&ors, and been well acquainted with their Dictates, who were arriv'd to maturity of Un- derftanding, and a good capacity to feek after Truth } might at length be permitted to judge for tbemfelves s that fb they might cboofe, like reafmable Creatures, and not have their Principles brutijhly obtruded on them. This they faw was a natural Right, and that the Tyrannical Cuftom of over-ruling and fupprefling it, had held the greateit part of Mankind in fatal Chains of" Ignorance and Error. Here, I fay, They begun, and taught, That all lovers of Truth, whole Judgements were competently matur'd, ought to free their Minds from the Prejudices of Education, and ufurping Authorities ■> that is, Co far, as not to conclude any thing certainly true, or falfe, meerly on the account of thofe Imprejjions : But' 'to try all things, as Scripture and Reafbn re- quire, and incourage us => and to fufpend the giving up our full, and refolv'd affent to the Do&rines we have been taught, till we have impartially confidcr'd and examin'd them our felves. That in our Refearches, we ought to retain a Reve- rence for Antiquity, and venerable Names '•> but not blindly to give up our Underliandings to them, againft clear Evidence of the Divine Oracles, or Impartial R.ea(bn. That when other Confederations, on both fides, were equal, the Inducements of old Belief, and rrjerend Authorities ought to determine us to a probable aflent on that fide : But when God's Word, or our Faculties itood on the other, we ought not to be en- clin'd. Thus they modefily afTerted the Liberty of Judgment, and bounded it with fb much Caution, that no Prejudice could arife to Legal Eliabliihments from that freedom : For they allow'd it not to immature Youth? or to illiterate or injudicious Men, who are not to be trujkd to conclude for them (elves in things of difficult Theory : But advifed fucb, to fubmit to their IniiruClors, and fo praclife the plain things they are taught, without bulie intermedlingin Speculative Opinions, and things beyond their reach. Such a Liberty of Judgment as this they taught, and fitch was necelTary for the Age, in which j&ttfty 7» and Free Philofophy, &c. j % which the Minds of Men were inthralPd by the Matters of Sects, and the Opinions then ftiFd Orthodox, from which it was accounted Herefie and Vamnatiou to recede. So that no- thing could be done, to fet them at large from thofe vain Fancies and Ways, till they were perfwaded to examine them with freedom and indifference, and to conclude according to the Pveport of their Faculties. They knew, That Truth would have the advantage, could it but procure an impartial Tryal : That the Falfe Doctrines, and Fanatical Practices of the Times would be detected and fham'd, were it not for the fuperftitious flraightncfs that fuppreft all Enquiry j and that thofe Old 'truths that were exploded with fo much abhorrence, would, in all likelyhood, gain upon the Judgments and Af- fents of all that were free, and durji to be inquifitive. On fuch accounts they prelt the Liberty of Judgment '•> and in a time when it was very feafonable, and no hurt could directly arife from it. Since (2.) They taught, and urged much modefty together with it j and allow'd not Dogmatical Affirmations, but in things that were moft fundamental and certain : They coniider'd, That our Underftandings,at beft,are very weak \ and that the fearch of Truth is difficult 5 that we are very liable to be impofed on by our Complexions, Imaginations, Interefts, and Affecti- ons. That whole Ages, and great Kingdoms, and Chriltian Churches, and Learned Counfels, have joyn'd in Common Errors » and obtruded falfe and abfurd Conceits upon the World with great feverity, and flaming Zeal '■> That much Folly, and great Non-fenfe have many times generally ob- tained, and been held for certain, and Sacred j That all Man- kind are puzled, and bafled in the difquifition of the Jeeming, plaineft, and moft obvious things •> In the Objetts of Senfe, and Motions of our own Souls: That (in earneft) we cannot tell, How vee freaky a Word, or move a Finger •> How the Soul is uni- ted to the Body-, or the Tarts of Bodies to one another i how our own were framed at firft \ or how afterwards they are nou- • rifh'd. That thefe neareft things, and a thoufand more, are hid from ourdeepefi Enquiries. Thus they coniider'd often, and fill'd their Thoughts with a great fenfe of the narrownefi of humane Capacity, and the Im- !4 'Anti-fanatical "Religion') fBffay 7. Imperfections of our largeft Knowledge i which they ufed not to any purpofes of unwarrantable Scepticijm, or abfolure neutrality of Judgement, but to ingage their Minds to a greater warinefi in Enquiry, and more lhinefs of AfTent to things not very dear and evident", to more refervedneji 'in their Affirmations, and more modefty in their Arguings. After this manner they pradrifed themfelves, and thus they difcours'd to others, and nothing could be more proper for thofe times, in which everyone (almoft) was immoderately confident of his own way, and thereby rendred infolent in his Di&aies, and incurable in his Errors i fcornful to oppofite Judgments, and ready to quarrel all DifTenters i So that the "World was hereby hll'd with Animofity and Clamours > whereas modefty in Opinions would have prevented thofe Mis- chiefs > and it was taught by thofe Men as thelikelyeft way of Cure. For there is no hopes, either of Truth or Peace, while every one of the divided, thinks himCcK infallible : But when they come to grant a polfibility of their being out in their Eeloved Tenents, there is fomething then to work upon to- wards their better Information. Eut (3.) there was Hill lefs danger in the Liberty they promoted : for as much as they pradfifed and perfwaded much prudence to be us'd in the publishing of their Tenents i They allowed not any declaration of private Sentiments, when fuch a Declaration might tend to thedifgrace or difTettlement of Legal Appointments, or any Articles of the Ejiablifh^d Religion i provided there were no Idolatry, or direct Herefie in the things injoin'd : Eut believ'd, and taught, That Men ought to content themfelves with their own Satisfactions, in the Suppofcd Truths they have difcover'd, without clamo- rous Difputes, or Wranglings. And though in the large compafs of Enquiry they took, and the Considerations they had of all forts of Idea's, that enter into the various Minds of thinking Men, it could not be, but that they mould havefc- . veral Apprehenilons, different from vulgar Thoughts '•> Yet they were very cautious in difcovenng their Conceptions among the illiterate and unqualified h They had no delight infpcakirg ftrange things, or in appearing tube lingular and extraordinary : They were nut iu loud ot their own Opinions, as jBWfyi' and Free Philofopfy, Sec. 15 as to think them necelTary for all others : Nor were they in- ferred with the Common Zeal, tofpread and propagate every Truth they thought they knew : No, they confider'd, there were Truths which the World would not bear, and that fome of the greateft would be receiv'd here with the bittereit con- tempt and derifion : So that to publifh, would be but to expofe them to popular fcorn, and tbemfelves alfb : Their main De- fign was, to make Men good, not notional, and knowing j and therefore, though they concealed no pratlical Verities that were proper and feafbnable, yet they were fparing in their Specula- tions, except where they tended to the neceffary vindication of the Honour of God, or the directing the Lives of Men : They fpoke of other Matters of Notion only among their known Friends, and fuch as were well prepar'd, able to exa^ mine, and difpos'd to pardon or receive them : Among tbefe they diicours'd the greateft, freeft Speculations, with as much liberty in their Words, as in their "thoughts i and though they differ'd in many Notions, yet thofe Differences did nothing but ferve the pleafurs of Converfation, and exercife of Rea- foning : They begot no eftrangements or diltalls, no noife or trouble abroad. Such was the prudence that They pradrifed and taught j and tbvs alfo was very proper for thofe Times, when every Man vented his Conceits for Articles of Faith, and told his Dreams for Revelations, and then pretended he was extraor- dinarily enlightned, and ftrove to make Profelites, and quar- rel'd with all that did not embrace his Fancies, and feparated from the Communion of the Church, and endeavour'd to involve the World in Hurries and Diffractions j and alU^for the fake of a few pittiful, needlefl, fenflefi Trifles : In Juch a time,f/w pru^ dent Spirit and Practice was fingularly feafbnable and ufeful. Eut though they were thus cauteous and wary about Theo- ries more remote, and not neceffary -, yet they were not altoge- ther indifferent to what Mm believed and thought : No, They were concern'd, and zealous againft the Fanatick^ Conceits and Humours of the Age, which were the occasions of 10 much Folly, Irregularity, and Difmrbance '• And my next Bufinefs is to declare in fome great Inftances, how they de- meaned Themfelves in oppofmg of them. This was the fecontJ O 0 thing 1 6 Anti-fanaticd Religion, J2IT&V 7 thing I undertook to relate i namely, Their particular endea- vours in the Affairs of Religion. But before I fall on it i I muft declare to you, That They had not any Religion different from that of other Catholick Christians, but were faithful adherers to the old acktiorvledg d Chrijiianity, as it was taught by the Church of Benfalem : To this Church they conformed heartily s though they were dijiinguijhable from lome others of her Sons, by the appli- cation of their Genius and Endeavours : I have told you They grew up among the Seels i They were Born and Bred in that Age, which they could not help h But as they order'd the Matter, it was no hurt to the Church, or them, that they were educated in bad times : They had the occafion thence, of under/landing the Genius, Humour, and Principles of the Par- ties, which, thofe that flood always at diitance from them, could not lo thorowly and inwardly know : By that means they had great advantage for providing, and applying the Re- medies,and Confutations that were proper and effectual j And by daily Converfe, and near Obfervation, they fetled in their Minds a diflike of thole ways, that was greater and jujhr than the Antipathy of fbme others who faw only their out-fides, that in many things were jpecious and plaufibk. They Studied in the Places where fbme of the chief of the Sedts govern'd, and thofe that were ripe for the Service, preached publicity, as other Academical Divines did. This they Scrupled not, be- caufe they were young, and had been under no explicit in- gagements to thole Laws, that were then unhappily over- ruled : But in thofe, and in their other Vniverfity-Exercifes, they much fervid the Intereflof the Church of Benfalem, by under- mining the Ataxites, ( fo the Sectaries are here call d j and propagating the Anti-fanatical Doctrines, which they had en- tertain'd and improved : So that I cannot look upon that Spirit otherwife, than as an Antidote that Providence then fea- fonably provided againft the deadly Infection of thofe days : On which account, they were by f'ome, calFd the Anti-fanites, becaufe of their peculiar oppofltion of the Fans, or Fanites, ( as the Ataxites were fometimes named ) : And though fbme Perfons thought fit to judge, and fpoke of Them as a new Sort of Divines j Yet they were not to be fo accounted, in any J51T&2 7* anc* ^ree ?bilofo])hy^ Sec. jj any fenfe of dijparagement •■> fince the new Things they taught, were but contradictions of the new Things that were introduced ■■> and new Errors and Pretences, will occafion new ways of Op- position and Defence. I have now (I doubt) faid trie Governor, almoit tired you with prefacing, but thefe things were fit to be premifed : I expreltmy felf well-pleafed, both with the Matters he related, and the order which he thought convenient to declare them in i and fo he proceeded to the fecond main Head i Their par- ticular Principles and Practices. I MUST tell you then, faid He, fftff, That they took no- tice of the loud Out-cries and Declamations that were among all the Sects, againft l&eafon 5 and obiervM, how by that means all Vanities and Fbanatick^ Devices were brought into Religion : They faw, There was no likelyhood any iiop mould be put to thofe Extravagancies of Fanfie that were im- pudently obtruding themfelves upon the World i but by vin- dicating and averting the ufe of Reafon in Religion i and there- fore, their private Difcourfes, and publicly Exercifes ran much this way => to maintain the lober ufe of our Faculties, and to expofe and ihame all vain Entbufiafms : And as Socrates of old, rirft began the Reformation of his Age, and reduced Men from the wildiieis of Fanlie, and Entbufiajlick^ Fegaries, with which they were overgrown, by pleading for Reafon, and (hewing the necefiiy and Religion that there is in heark- ning to its Dictates '■> So They, in order to the cure of the madneji of their Age, were zealous to make Men lenfible > That Reafon is a Branch and Beam of the Divine Wifdomi That Light which he hath put- into our Minds, and that Law which he hath writ upon our Hearts : That the Revelations of God in Scripture, do not contradicl what he hath engraven upon our Natures : That Faith it ill^ is an Att of Reafon, and is built upon thefe two R.eafonable Principles, 'that there uaGod-i and, That what he faith vs true: That our Errone- ous Deductions are not to be calFd Reafon, but Sophifiry, Ig- norance^ and Mijiake : That nothing can follow from Reafon, but Reafon \ and that what fo follows, is as true and certain as Revelation : That Gcd never difparageth Reafon, inScrip- O o 2 ture, 1 8 [Anti fanatical Religion^ 15Szy 7. ture, but that the vain Philofophy, and Wifdom of this World there fpoken againft, were Worldly Policies, Jewiflj Genealo- gies, Traditions, and the Notional Philofophy oi fbme Gentiles: That Carnal Reafon is the Reafon of Appetite and Paflion \ and not the Dictates of our Minds : That Reafon proves fame Main and Fundamental Articles of faith, and defends aft, by proving the Authority of Holy Scripture : That we have no caufe to take any thing for an Article of Faith,till we fee Rea- fon to believe that God faid it, and in the fenfe wherein we receive fuch a Doctrine : That to decry, and difgrace Reafon, is to ilrike upReligian by the Roots, and to prepare the World for Atheifm. According to fuch Principles as thefe, They managed their Difcourfes about this Subject : They ftated the Notions of Faith and Reafon clearly, and endeavour'd to deliver the Minds of Men from that confufednefl'm thofe Matters, which blind Zeal had brought upon them '•> that fo they might not call Vain Sophiftry by the name of Humane Reafon, and rail at this, for the fake of Fallacy, and the Impofiurcs of Ignorance and Fancy. Hereby they made fome amends for the dange- rous raftinefsof thofe inconfiderate Men, who having heard others defame Reafon as an Enemy to Faith, fet up the fame Cry, and hll'd their Oratories with the terrible noifeof Carnal Reafon, Vain Philofophy, and fuch other mifapplyed words of reproach, without having ever clearly or diiiindrly confider'd what they faid, or whereof they affirm'd : And this they did too at a time when the World was polling a-pace into all kinds of madnefs i as if they were afraid the half-diftra(frcd Religionifts would not run fair enough out of their Wits, without their Encouragement and Ailiftance: And as if their Defign had been to credit Phrenfie and Enthufiafm, and to difable all proof that could be brought againft them. This I believe many of thofe well-meaning Canters againft Reafon did not think of, though what they did had a direct tenden- cy that way: And accordingly it fucceeded •> For the conceited People hearing much of Incomes, Illuminations, Communions, Lights, Vifcoveries, Sealings, Manifejlations, and ImpreJJions, as the Heights of Religion > and then, being told, thztRea- fon is a lon>, Carnal Thing, and not to judge in thefe Spiritual Matters : j6ffft$ 7» and JFV** Philofophy> &c. ip Matters ; That it is a Stranger to them, and at enmity with the Things of God: I fay, the People that were fo taught, could not chufe but be taken with the wild Exjiatical Enthufi- 4/?/, who made the greateft boafts of thefe glorious Priviledges > nor could they ealily avoid looking upon the glarings of their own Imaginations, and the warmths and impulfes of their Me- lancholy, as Divine Revelations, and lUapfes. To this dange- rous pals thoulands were brought by mch Preachments, and had.fo well learn'd to apply the Dodtrines they had been taught, that he that mould endeavour to undeceive them, was fure to hear what an Enemy this Reafon, this Carnal Rea- fon, this Vain Philofophy, was to Free Grace and Faith i and how little able to judge of thofe Rich, thofe Precious, thole Spiritual Enjoyments. 'Twas time now, in fuch an Age as this, to affert the fbber ufe of Reafon, and to refcue Religion by it. And They did this happily, and fhamed all falfe pretences to the Spirit, (hewing, That there was nothing but Nature and Complexion in the Illuminations, Incomes, Raptures, Prophecies, New Lights, flu- ency of Expreffion, myfterioitfnefi' of Phrafe, and other wonder- ful things of the Enthufiajis, which were ignorantly taken to be Divine Communications, to the great abufe of Religi m] and the Souls of Men : Perceiving ( I fay ) that this dange- rous PhanaticJ^ Spirit was the evil Geni:-is of the Age, they bent all their force againft it, and detected the impofture, and labour'd zealouily to difabufethe credulous People, who were exceeding apt to be taken with fuch glorious Nothings. ( But of this, I (hall have another occafion to (peak more.,) ANd becaufe the rvildneji of Enthufiafm, and reproaches of Reafon, had exposed Chrifiianity it felf to the Sufpicions of fbme, and Contempts of others, as if it were a pre- carious unreafonable thing, that depended only upon Mejis Fanciesj Therefore here They labour'd alfo, with very pious pains, to demo njlr ate the Slrutlj and Heafonailencf: of the Cbjtftian Keligton => The Beeing of God •, The Immortality of Humane Souls j And Authority of Scripture j which they did with much Zeal, and much Judgment : And thefe Dodtrines were 20 Anti- fanatical Religion^ jEfliip 7. were too fcafonable and nccelTary in that Age, in which the moft glorious ProfdTbrs laid the whole fcrefs of Religion up- on Fancies, and thereby undermin'd the Foundations of Faith, and Truth ; and by many Vanities, and endlefs Divifions, had made fomany Infidels, and unhappily difpos'd fo many others to go the fame way : Againft thefe therefore They bent their ftrength, and rcfcued multitudes, efpecially thofe of the fring- ing Generation, from the hands, both of the Entbufiajl and the Infidel » Anfwering and difcrediting all the new Pretenfi- ons and Objections, both of the one and the other : And their Endeavours here were very needful, becaufe the Ancient Books of thofe kinds were defpis'd and neglected by the con- cerned Parties i and they were not fo fuitable to the Guize and Falhion of our Age j and many Exceptions were ftarted a-new, and many other vain things boafred of, to which thofe elder Difcourfes did not apply their force : But thefe new Defenders of the Chriftian Truths met them all, and fpake the things that were fuitable, as well as thofe that were Jlrong and true : By thefe means the reafonable fober Spirit began to propa- gate ', and the TLnthufiaJl, who took notice of it, and knew it would deftroy his Glorious Imaginations, rais'd a loud cla- mour againft thefe Men as Socinians, and advancers of Proud Reafon, above Free Grace and Faith. From this envious and foolifh Charge, they fufficiently ju- ftihed themfelves by feveral Sermons, and publick Determi- nations in their Academical Solemnities, againft the chief Principles of Socinianifm, ftrenuouily after ting the Deity of Cbrijky and Immortality of Humane Souls, 8cc. and vigoroully oppofing the main Socinian Te)ients : In confequence of which, they (hew 'd the fun and fafe ways to deftroy thofe Opinions, without hurting the Catholic^ Dodrines, which many had wounded to do them flight => and in this Delign fome of them appeared in publick with great fuccefs. Having J5flfa# P *n& Fr*e Philofophy, &c. 2 r HAvingthus afferted the Honour of our Faculties, and main- tain'd the Fundamental Interefts of Religion^ They took notice, what unworthy and dishonour able Opinions were pub- lifh'd abroad concerning God, to the difparagement of all his Attributes, and difcouragement of vertuous Endeavours, and great trouble and dejection of many pious Minds i and there- fore here they appear'd alfo to affert and vindicate the jZDibme (©OOCmBfS and love of Men in its freedom and extent, againft thofe Doctrines, that made his Low, Fondnefi; and his Ju- ftice, Cruelty '■> and reprefented God, as the Eternal Hater of the far greateft part of his reafonable Creatures, and the de- figner of their Ruine, for the exaltation of meer Power, and arbitrary Will: Againd: thefe fowr and difmal Opinions They flood up fioutly, in a time when the Aflertors of the Divine Purity and Goodnefs, were perfecuted bitterly with nick- names of Reproach, and popular Hatred. They gave fbber Accounts of the Nature of God, and his Attributes, fuitablc to thofe Declarations of himfelf he hath made by the Scrip- tures, and our Reafbns : They fhew'd continually how im- poffible it was that Infinite Goodneft mould defign or delight in the mifery of his Creatures : That God never a&s by meer ar- bitrary Will, but by a Will duelled by the Perfections of his Nature : That to act arbitrarily is Imperfetfion and Impotence : That he is tyed by the excellency of his Beeing, to the Laws of Right, and Jufl, and that there are independent Relations of True and Good among things, antecedent to all Will and Vn- derftanding, which are indifpenfible and eternal : That Good- nefi is the Fountain of all his Communications and Actions ad extra : That to glorife God, is rightly to apprehend and celebrate his Perfections, by our Words, and by our Actions : That Goodnefi is the chief moral Perfection : That Power with- out Goodnefs is Tyranny j and V/ifdom without it, is but Craft and Subtilty •> and Juftice, Cruelty, when defiitute of Good- nefs : That God is not pleafed with our Praifs, otherwife than as they are the fuitable Actings of his Creatures, and tend to make them love him, in order to their being happy in him, By %% Anti-fanatical Religion, iSfttyy. By fitch Principles as Theft, which are wonderfully fertile, ' and big of many great Truths, they undermined, and from the bottom overthrew the fierce and churlifli Reprobatarian Do&rines => And thofe Truths they proved from the Scripture, and the Nature of God, and ReafonoiThings^withzll poilible dcarnefs, and Urength of Evidence. JBferving further, That Faith was preacfYd up as the " whole of Religion > and that reprefented varioufly,phan- tajiickly, and after an unintelligible manner, dreft up in Meta- phors and Phrafes, and dangerous Notions, that prefcinded it rrom Good Worlds, and made them unneceiTary : Here they ap- peared alfo, and detected the vanity and canting of this Airy Divinity •> Stating the Notion of Faith plainly and clearly, and {tripping it out of its Chymerical cloathing, Teaching, . That Faith in the general is the -Belief of a Propofition af- firmed '•> and Divine Faith, the belief of a Divine Tefiimony i and Evangelical, Saving Faith, fitch a Belief as rvorl^s on the Will and Affections, and produceth the JForhs of Rigbteoufnefi : So that the Faith that is faid to jujiifie, ( in the forenfick^ fenfe ) is a complex thing, and takes in an Holy Life, and all the Graces of the Spirit, which are call'd by the name, of Faith, beczufethat is the Root of all the reft. Thus they alTerted the neccility of a real, inward Righteouihefs, againlt the Solifidian and Anti- nomian Herefies, which had poifon'd the whole Body of the then Current TJieology, and was counted the only Spiritual Doarine. In thofe days Men were taught, that we are jitjiifd only by the Smputea Ktgbteouffiefe of Chrift, by which they faid, we are formally Righteous > That Faith juftih'd only as it laid hold of that, ( as they phrafed it ) and that Inherent Right eoitfneji was- to be renoune'd, and had nothing to do here. Tbefi were the great dear Myjhrics of their Theology, that fca- fon'd all their Doctrines and Inlkudions, which by this means alfo were rendred exceedingly fanciful and dangerous : There- fore in this likewife, thofe Divines interpoied and demonilra- ted the vanity and mi/chief of fuch fulfome and groundlefs Conceits =. Xhey ltated the true and warrantable fenfe in which CbrijFs CbrijFs Righteoufnefs is imputed, viz. Metonymically, and as to Effefts i That is, That for the />% of his Righteoufnefs, God was pleas'd to -pardon Penitents, and to deal with them upon their Faith, and fincere Obedience, as if they had been Righteous thcmfelves : Not as if he pall falfe, and miftaken Judgements, and looked on ChrijVs Righte- oufnefs as really and properly theirs } but that for his lake He pardon'd their fins, and accepted of their perfonal imperfeU righteoufnefs, as if it had been perfeft. They fliew'd that this account was agreeable to Scripture, and the Analogy of found Faith, and Practice => and that the other fenfe was no-where delivered in the holy Oracles, but was a meer imagination contrary to the Attributes of God, and to the Doclrines, and defignsof the Gofpel, and exceedingly per- nicious to Chriltian Life, and Vertue : They allcdg'd that ChrijFs Righteoufnefs is no-where in Scripture (aid to be im- puted : That he is no otherwife made Righteoufnefs to us then he is made Santlification, and Redemption ■■> that is, He is the great Author and procurer of them i and that in that fenfe he is the Lord our Righteoufnefs. They took notice how that by this odd Fanatick principle, Perfonal Righteoufnefs was under- min'd, and difparaged i and one of the rirft things the people were taught, was, to renounce their own Righteoufnefs, with- out rellridtion, or limitation, in which Counfel there is much fhew of humility '■> but much non- fenfe and much danger, if it be not deliver'd,and taken in a cautious fenfe : For the Apoftles, and primitive Eelievers never renounced any Righteoufnefs, but that of the Mofaical difpenfation, in which fome of them had gloried much before their converiion j But after it, were con- vine'd, It was nothing worth, and counted it as drofs, and dung in refpedt of that Righteoufnefs that Chriji taught: They never difparaged real, inward Righteoufnefs : Yea they took ground of confidence, and rejoycing from it, viz. from the Jim- plicity and fincerity of their converfation, from their hav ing a. good Conjcience in all things h from their fiedfajinefs amidft Tribula- tions, and patience in their Sufferings \ and they plainly tell us, That Religion was doing Righteoufnefs, and conlilted in viftting the Widow and Fatherlefs, and being unfpotted with the World i in denying all ungodlincfs, and worldly lufts, and living foberly, P p right eoujly, 24, Anti-fanaticalReligioft) ^flftt/ 7, righteoufly,and Godly, They warn us to beware of thofe deceivers that would pcrfwade a man may be righteous ; without doing righteou/ly h yea they declare the promifes to be cntail'd upon thofe, that by patient continuance in well-doing fecJ^ for Glory, and Immortality. But laid He, I forget my felf, and run out too far into this Difcourfe, in which I fuppofe I need not inform you, the Scriptures being fo full in it. Here I took liberty to move a Queftion, ancj ask'd h[m^ Whether thofe Divines did teach, or allow Mens relying, and depending on their own inward Vertues, or outward Works ? To this he faid, They had not the leaft imagination, that there was either Merit, or Perfection in our qualifications, or performances •, but that in thofe resells they renoune'd their own righteoufnefs, and obedience : That they acknowledged, and declared that our higheii, beft fervices could never define the divine notice, or acceptance by any worthinefs in them j Eut then, added He, They laid alfo, that ChrijFs obedience was Perfect, and Meritorious, and that God was fo well fatisfied with it, that for hlf fake he promifed to pardon the failings of our duties,and to accept of Sincerity mMzd of Perfection : That on this account, our Jhort, defective righteoufnefs wasreceiv'd, as if it had been adequate, and compleat ; we being through Chriit, under a Covenant of Grace, and Pardon, and our obe- dience not judg'd according to ftricr meafures, and proporti- ons, but by the rules of mercy, and favour. Thus they ftated that matter clearly, and flruckat the root of Antinomian follies, and impoftures. ANd becaufe Morality was defpifed by thofe elevated Fan- tafticks, that talk'd Co much of Imputed Righteoufnefs, in the falfe fenfe y and accounted by them, as a dull, and low thing i therefore thofe Divines labour'd in the aiferting and vindicating of this : Teaching the necejjity of Moral Vertues i That Cbriliianityis the higheji improvement of them i That the meer firji-table Religion is nothing, without the works of the fecond •> That Zeal, and Devontnefs, and delight in Hearing, Prayer, and other externals of worfhip, may be in very evil men : That Imitation, and Cuftom, and Pride, and Self- love ffilfa? 7* an^ $ree Fhilofophy, &c. 2 J love may produce thefe : That tbefe are no more then the Forms oiGodlinefs : That the power of it confifts in fubduing felf-will, and ruling our pajftons, and moderating our appetites, and d/w'tfg the works of real Righteoufnefs towards God, and our Neighbour. And becaufe there was a Religion that had got into credit, that did not make Men better, but rvorfe in all relations, wovil: Governours, and worfe Subjects, and worie Parents, and worfe Neighbours i more fower, and morofe, and tierce, and cenforious \ Therefore, Theypreft Mentoconfider, That the defign of Religion was to perfect humane Nature i To reftore the empire of our minds over the will, and affetlions ; To make them more temperate, and contented in reference to them- felves, and more humble, meek, courteous, charitable and juft towards others'. On fuch things as tbefe, performed fin* cerely, by the affiftance, and encouragement of Faith in Chriji, and from a defire to be ruled by his Laws,they lay'd the whole ftrefs. ANd being the Age was unhappily difpos'd to place much Religion in their conceited Orthodoxy, and Syftems of Opinion, to the dellrudrion of Charity, and Peace;. To the dilTetlement of Religion, and great hinderance of real Godli- nels : They therefore zealoufly decryed this fkperjiitian of Opinions, and fmartly reproved Vifputings, and eagernefs of con- ted about Notions, and lejfer Truths : Shewing the inconvc- niencies, and mifchiefs of that fpirit, and it's inconfiltency vvith Charity, and the peace of Mankind : They perivvaded modeftly in all extraejjcntial Dodfrines, and fitjpence of judge- ment in things that were not abfclutely cert ain ■■> andrcadinefs to pardon the miitakes of thofe that differ from us in matters of {peculation. In order hereunto, They made this one of their main Do- ctrines ■» That i. he principles which are neceffary to Salvation are very few ■> and very plain, and generally acknowledged among Chri- stians: This they taught, and were earnaftin it, becaufe they faw it would fecure Charity to diflcnters, and prevent all vc- hcmeilcics of captious diipute, all febifms, and unneceflary feparations, and many Wars, and Perfccutions upon the ac- P p 2 count 26 Jnti fanatic Therefore, to difabufe them, theylabour'd much to (hew the Jbortnefi of their kind of Godlinefs •■, and the danger of placing all Religion in Praying, Hearing, Zeal, Rapture, Myfieries, and Opinions : Accordingly they declar'd, and prov'd, That 1. Fluency, and Pathetic)^ eloquence in fuddain Prayer may proceed, and doth, many time, from excited pajfton, and warm imagination i from a peculiar temper, and heated melancholly : That thefe are no lign that a man prays by tbe fpirit, nor do they- argue him to be one jot the better, ^then thoie that want the faculty, or any whit the more accepted of God for it : That to pray by tbe fiirit is to pray with Faith, Defire, and Love '•> and that a Man may pray by the fiirit, and with a Form. 2. That people may delight to hear from other caiifes, then confcience, and a defire to be directed in the govern- ment of their Lives : That hearing is very grateful to fbme, becaufe it feeds their opinions, and furnifheth their ton- gues, and inables them to make a great fhew of extra- ordinary Saint-fhip : They reprefented that meer animal Men, and fond lovers of themfelves may be much taken with hearing of the Gracious promises, and Glorious priviledges of the Gofpel i when at the fame time, they are told they are all theirs, and theirs peculiarly, and exclufively to the reft of Mankind : That pride, and vanity, and felf-love will recom- mend, and indear fitch preaching h That it is moft lufcious to fond, and conceited men, to hear how much better, and more precious they are then their Neighbours i how much dearer to God, and more favour'd by him i what an intereji they have in free, difiinguifhing Grace, and how very few have a fharein it, befides themfelves : How their enemies are hated of God, and how fad a condition they are in, who differ from them in pra&ices, and opinions : To doat on fuch preaching, and admiringly 2 8 J nti- fanatical Religion, jBtt&V 7 admiringly to follow fuch Preachers, They fliew'd, was but to be in love with flattery, and felf-dceeit: That it wasnoh> ofGoMinefs, but an evident argument of pride, malice and immoderate felrifhnefs i That theft are the true caufes of the zeal, and earncftncfs of many after Sermons i andof the/>/«- fin that they have in hearing, though they would perfwade othqrs, and believe themfelves, that the love of Religion and fence of duty are the only motives that prevail with them. 3. Concerning zeal, They taught i That zeal in it felf is indifferait, and made good, or bad, asit'sobjeBs, and incentives are , That mcer education, and cuftom, natural confeience and particular complexion, do fometimes make Men very zealous about things of Religion : That though the fervours of the idtockei for their Dodtrincs, and ways, were not all feigned j but real and fincere ; Yet their zeal was nothing worth, being but meer natural pajfion, kindled by a fond de- light in their own filf chofen practices, and opinions i That thcitdoldnefs to the great known neceflary duties of Ki/Hce Charity, Obedience, Modeiiy, and Humility was an evident iign, that their beat for pretended Orthodox tenents, and modes ot worfnip had nothing Divine in it : That true zeal begins at borne with felf reformation \ and that where it was imploded altogether about amendments of external Religion, and pub- lick Government it : was pernicious, not only to the World, but to a Mans felf alfo. ' 4. And'becaufe the heights of zeal ran up fometimes into raptures, and exjheics, which were look'd on as wonderful appearances of God in the thus tranfported perfons i There- tore, here alfo They undeceived the people ( as I laid in the general before ) by mewing, That thefe alienations may becaufed naturally, by the power 01 a ^rong fancy, working upon violent ' affections : That thev together may, and do, oft, produce deliquiurns offenfe i That the Imagination working then freely, and without contradicti- on, or disturbance from the external fenfes, and being wholfr imploy d about Religious matters may form to it felf (Iranli Images of extraordinary apparitions of God, and Angels * of Voices, f& lTa# 7 • and Free Philofophy, &c. * 2 p Voices, and Revelations h which being forcibly impreft on the fancy, may beget a firm belief in the exjliticall perfbn, that all fhefe were divine manifestations^ and difcoveries '■> and (b he confidently thinks himfelf a Prophet, and an infpired Man, and vents all his conceits for Seraphic}^ truths, and holy Myjie- ries : And by the vebemency of his affirmations, and the Grange effects of his diflemper, others are perfwaded into the fame vain opinion of him, that he hath of himfelf, to the great difparagement of Religion, and deception of the fimple. This whole myftery of vanity, and delufwn They lay'd open to the World, and (new'd, that all was but a natural difeafe, and far enough from being facred, or fupernatural : That very evil Men, and even the Heathen Priefts have felt all thoie ef- fects, and pretended to the fame wonders v and were as much infpired, and divinely acted, as thofe exjiatical Dreamers : 5. And whereas thofe high flown Entbufufis talk'd much of mjfteries i and the Seels, ( generally contending which mould out-do the other here ) made up their fchemes of divi- nity of abfurdities, and firange, unintelligible fancies i and then counted their groundlefs belief of thofe wild freaks, a great fign and exercife of Faith, and fpirituality ■■> The Divines ( of whom I am fpeaking ) imploy'd themfelves worthily to detect: this taking impofiure alio => They gave the true fenfes in in which the Gofpelis zmyfiery, viz. Afecret, hid in the councils of God, and not difcoverab'le by reafon, or humane enquiries till he was pleafed, in the fulnefs of time, to unfold it clearly, and explicitly by his Son, and by his Spirit, who revealed the myikry that had been hid from ages : That Religion mayj'rt be call'd a myfiery, as it is an Art that hath difficulty in the pra- ctice of it : And though all it's main, necejfary Articles are af- ferted fo clearly, that they may be known by every iinccre Inquirer, and in that refpect have no darknefs, or obfeurity upon them h Yet They aiTerted, that fome of thofe propor- tions may be ftyled myjierious being inconceivezble as to the man- flerofthem: Thus the 'Immaculate Conception ot our Saviour, for inftance, is very plain as to the thing, being re veafd clearly, That it was ■•> Tnough unexplicable, and unreveal'd as to the mode, How : They laid, That our Faith is not concern'd in the Anti- fanatical Religion^ *£(!&)? 7. the manner, which way this, or that is, except where it is exprefsly, and plainly taught in Scripture i but that the belief of the fmiple Article is fufficient : So that we are not to puzzle our felvcs with contradictions, and knots of fubtilty, and fancy, and then call them by the name of my/teries : That to arTed tbefe is dangerous vanity, and to believe them, isfillincfs, and credulity : That by, and on the occafion of fuch pretended myfteries, The funplicity of the Gofpel hath been deftroy'd, the minds of Men infatuated, fober Chriltians defpis'd, the peace of the Church difturb'd, the honour of Religion ex- pos'd, the practice of holinefs and vertue neglected, and the World difpos'd to Infidelity, and Atbeifm it fclf. 6. And fince the being Orthodox in Doctrine, and found in their new conceited Faith, was in thofe times a great mat- ter, and one ma\\pi Saint-Jbip ? as errour on the other hand was of unregeneracy, and Reprobation •, They fhew'd, That bare knowledge of points of Doctrine was nothing worth, in com- parifon of Charity, Humility, and Mcekycfs i That it did not lignify in the divine eitecm without tbefe, and fuch other con- comitant Graces : That a man was never the better for being in the right opinion, if he were proud, contentious, and ungover- nable with it : That ignorance, and miltake in lejfer things when joyn'd with modefty, and fubmiilion to God, and our Governours, was much to be prefer'd before empty turbulent, and conceited Orthodoxy: That errors of judgment are truly infirmities, that will not be imputed, it there be no corrupt, and vicious mixture with them : That they are not hurt to him whom they do not feduce, and miilead h nor do they make any alteration in our (late : That God pardons them in us, and we ought to overlook and pafs them by in one ano- ther. By fuch ways and reprefentations as thefe They difabl'd the ' main ivorkj wherby the fond Ataxites concluded thcmillvcs to be the Godly \ and deftroy'd the chief grounds on which they built their proudefi pretences. So that their wings being dipt, they came down to the ordinary level with other mortals i leaving the title of Godlinefs, and Saint-jhip to be made out by quiet devotion, and felf-government, by Meekriefs, and Charity, jBffa? 7* an(* ^ree 2hilofophy, &c; 3 t Charity, Juftice, and Patience, Modefy, and Humility^ Vnivcr- fal Obedience to G0J/ Commands, Reverence to Superiors, and Submiffion to G overnour s ■> and not by the other fantaftical, and cheap things, confining but of imaginations, and pbrafes, and myfiical nothings. ANd for as much as each Seel: confined the Church, Saint- Jhip, and Godlinefs to it felf, and entail'd the Promifes, and Privilcdges of the Gofpel upon it's own People \ There- fore here They Hood up, and reprov'd the Anti-chriltian pride and vanity of that cruel, and unjuft humour i Shewing, That the Church confifts of all thole that agree in the profellion, and acknowledgment of the Scripture, and the firfi comprehen- sive, plain Creeds, however fcatter'd through the Werld, and diftinguiuYd by names of Nations, and Parties, under various degrees of light, and divers particular models, and forms of Worihip, as to circumftance, and order: That every lover of God, and of the Lord Jefus Chrift in fincerity, who lives according to the few, great acknowledg'd Dodtrines, and Rules of avertuous and holy life, is ztme Chrijlian, and will be happy '■> though he be ignorant of many points that fome reckon for Articles of Faith, and err in fome, which others account facred, and fundamental : By which Catholic}^ principle, foundation is lay'd for univerfal Charity, and Union \ and would Chriftian men be perfwaded to govern themfelves ac- cording to it, all unnecefTary Schijms, and Separations would be prevented, and thole Hatreds, and Animofities cur'd, that arife from lefTerdifagreements. A Gain, whereas as the Ataxites had made Religion zfanta- ftick^ and unintel'igible thing, ( as I have told you ) and dreftit up in an odd, mumming, and ridiculous difguife i Thofc Divines labour'd rftuch to reduce it to it's native plainnefs, and fimplicity j purging it from fenflefs pbrafes, conceited myjle- ries, and unnecefTary words of Art } Laying down the genuine notions of Theology, and all things relating to Faith, or Practice, with all poilible perfpicuity, and plainnefs : By which means many fcandals were remov'd , and vain difputes difcre- Q^q diteda dited, divifions ftop'd, Religious practice promoted, and the peace of the Church atlaft eftablifh'd. They told the Ataxites that though they talk'd much of chfing with Chriji, getting in to Chriji, rolling upon Chriji, relying upon Chriji, and having an intereft in Cbrift •> and made filly people believe that there was (bmething of Divine Myftery, or extraordinary jf>irituality under the found of thefe words s That yet, in good earneft, either they undetjhod not what they faid, andmean'd nothing at all by them i or elfe the fenfe of them was but believing CkrijFt Doclrines, obeying bis Laws, and depending upon bit Promifes i plain, and known things : They fhew'd that all the other lingular phrafes, which they us'd, and which the people were fo taken with, were either non-fenje, and falfebood i or but fbmevery common, and ordinary matter at the bottom : That they had generally filly, and fantaftick conceptions of Free Grace, Gojpel-liberty, Saving knowledge, Pure Ordinances, The motions of the Spirit, Workings of Corruption, Powerful preach- ing, Liberty of Confidence, Illuminations, and Indwellings : That their Admirers generally talk'd thofe words by rote, with- out knowing the meaning of" them i and that the Teachers themfelves underftood them in a falfe and erroneous fenfe : That bating fuch words, and the talk oWutgoings, Incommings, Givings-in, Dawnings, Kefinings, Withdrawings, and other Metaphors, there was nothing extraordinary in their whole Di- vinity, but the non-fenfe, and abfurdhies of it : Thus They declar'd freely againft the Gibberijh of that Age, andftated the right Notion of thofe points of Religion, which the others had lb transformed, and abufed. Urtber : Whereas the Sects kept up loud cryes-againft the Church of Benfalem, as guilty of Superjiition, Will-worjhip, undue Impofitions, and Perfection i They took them to task berezlCo and declared, That Superjiition in the propereft fenfe of it, imports, An cvci-timerouf, and dreadful apprehenfion of God, which pre- fents him as rigid, and apt to be angry on the one hand i and as eafie to be pleas'd with flattering devotions on the ether j fo that Superjiition works two wayes, viz. by be- getting F j£$&$7* and Free Phi/pfopty, 8cc. jj getting fears of things, in which there is no hurt s and fond' nefs of fuch, as have no good in them : on both which ac- counts, they declar'd the Ataxites to be Come of the moit fuperflitious people in the World : They fhew'd, That their dreadful notions of God, which reprefented him as one that by peremptory, unavoidable decrees had bound over the greateft part of men to everlafting Torments, without any confidcration of their Jin, only to fhew the abfolutenefs of his power, over them i I fay, They declar'd that thofe black, thoughts of Him, were the Fountain of numerous fuperititions : That their cauflefs fears of the innocent Kites ,and ufages of the Church otBenfalem, which were only matters of order, and decency, ap- pointed by the Governours of the Church, and not pretending any thing, in particular, to divine Injiitution, was very grois, and lilly fuperjhtion : That they were very fuperjiitious in being afraid, and bogling at prefcribed Forms of Prayer i kneeling at the holy Sacrament, the Crofs in Baptifm, and the like becom- ming, and decent Inftitutions : That 'twas Ignorance, and Su- perjiition to fly off with fuch dread from a fewinjoyn'd Cere- monies, becaufe ( forfooth ) they were fymbolical, and figni- ficant i That the Ceremonies that are not fo, are vain, and impertinent : That the Ruling Powers may appoint fuch, for the viable inffrudtion, and edification of the People, and for the more reverence, andfblemnityof Worfhip : That the cur- rent principle among them, \_ That Nothing is to be done in the Worfhip of God, but what is particularly commanded, and prefcri- bed in Scripture J is a fbolifh, groundlefs conceit, and the oc- calion of many Superflitions : That though this is always pre- tended, and faid, yet it was never proved : That to obferve the Church in fuch appointments, without any opinion of their antecedent necejjity, is a due act of obedience to it '•> But to fly from them zsfmful, and Anti-chrijiian, is great Superlhtiotu Theft things they declar'd, and prov'd againit the negative Superfiitions of Tajie not, Touch not, handle not : And They fhew'd alio, how juftly chargeable the Ataxites were with many Pofitive ones > in that they doated upon little^ needlefs, foolijh things, and lay'd a great ft refs of Religion upon them : That the keeping fuch itir about pretended Or- Q^q 2 thodox 34 Anti-fanatical Religion, JEfl&l? 7. fMw opinions, and the placing them in their Creeds^ among the molt facred and fundamental Doclrines, was a dangerous and mifchievous Superftition : That it was Very fuperftitious to dignify private conceits, or uncertain tenents, with the fryle of Gojpel-ligbt, GodsTmtbs, precious Truth*, and the like expref- lions of admiration, and fondnefs : That to intitle the Spirit of God to the effetls of our imaginations, and the motions of natural pafftons, was Superftition '■> and that fo was the opini- on of the necejjity, and Spirituality of fuddain conceived prayer : That there was much Superftition in their Idolizing their par- ticular ways of Worlhip, and models of Difcipline, as the pure Ordinances, and Cbrifts Government, and Scripture Rules : And that in thefe, and many other refpe&s they that talk'd fb much againft Superftition, were themfelves mod notorioufly guilty of it. As to WM-worJhip They taught, ( after your molt learned Hammondus ) That the Apoitle in the only place where it is mention'd, Col. 2. doth not fpeak of it, in an evil fenfe i But that £3eAo6pnc-nuoc imports a free, and unconftrairfd worlhip, which is the more acceptable for being fo : That Sacrifices be- fore the Law '■> Free-will-offerings under it i The feafts of Pu- rim, and Dedication, Davids defign of building the Temple i the Aufterities of the txecbabites j and St. Paul's refufing hire, for his labour among the* Corinthians, weieoftbkfort. That men are not to be blamed for WiH-worftip, except they would impofe it without Authority, as necejfary. That when they thus teach for Dotlrines their own Traditions, and grow fo proud, and conceited with them,as to feparate from the publick Com- munion, upon the fancy that they are more pure, and holy then others } That this their Will- worlhip is finful, andPha- riiaical i which was the cafe of the Ataxites, who therefore were Will-worlh'ippers in the evil fenfe ■■> But the Anti-fanites fhewed, that the pious Initiations of juit Authority were no way lyable to any fuch imputation : That fuch might impofe particular Circumftances, and De- cencies, and that thole Impofitions were no way contrary to Go/pel Liberty : That thaf was only Freedom from the Jewi(h yek$, from the bondage of fin> and power of Sathan : not Li- berty 0OTa¥7* and Free Fbi/ofopty,8cc. '^ berty from the Injunctions and Appointments of Civil, or Eccle- fiafiical Governours : Thzt all, or the chief power of thefe, con- confifted in fixing, and appointing circumjiances of order, and decorum, that were left undetermined, and not prefcrib'd in Scripture : That if they may not do tbk, they are in a manner ufelefs : That the Church of Benfalem impos'd nothing that was grievous, or prohibited : They minded the Ataxites that themielves were great Impofers, That they impofed Oaths i and Ceremonies in that part of Religious Worihip, a form of words, the liftingupof the band h and That they would have impos'd numerous, doubtful, and falfe opinions, to have been fubfcrib'd as a neceflary Confejfjon ofFaitformk'mg thereby their own private tenents of equal moment, and certainty with the ' great fundamental Articles, which is/>n^rimpoi7ng upon the Conference: That they would not,by anymeans,allow Liberty ofConfcience, when they were in power ; that this then was the great Abomination, and the molt accursed thing in the world : That they perlecuted the Benfalemites for their Con- fidences with wonderful inhumanity ■> That when other power is taken from them, they are grievous perfecutors with their Tongues, and are continually mooting the Arrows of bitter, fcornful words againlt all that are of different judgment. Thus Thofe Divines difabled all the charges, and pretences of the Fanites ■> and turn'd the points, and edge upon them- felves. And they manag'd their Rebukes of thefe felf-con- demn'd men, with much judgment, and wit, without any thing of fierceneis, or fcurrility : They (hew'd them the Im- morality of their fpirit, and it's contradictions, and antipa- thy to the genius, and temper of the Gofpel j and urged, That though they hated debauchery, and fome grofs Carnal fins, as the Pharifees did the Publicans,- Yet they were given up to many other foitsofrvickgdnefs, to fpiritual Pride, Malice, Envy, Avarice,Stubbornnefi, Vifrngennity, and Dif obedience : That they harbour'd, and kept warm thefe, under their pretences of Chrijis Kighuoitfnefs, and their fpecious forms of Godlinefs : That though they were always confeiling fin, in the general,, with much feeming remorce, and trouble of fpirit, yet they feldom, or never, made acknowledgements of thete. That though 3 6 'Anti-fAHAticAl Religion, ISttay 7. though they Iqv'd to hear the fins of Vwnkennefs, and Propbanc- ncfi vehemently declaim'd againft > Yet they could not endure to have tbefe throughly detected, and reprov'd : That even their own Teachers durft not touch ben, and that when others did it, though without naming parties or pointing out perfons they call'd it Railing and Perfection? and made no other ufe of thofe juft rebukes : That though they ihew'd great Teeming tendcrnefs of Confcience in other final ler matters of Mint Annife and Cummin > Yet they feldom appcar'd fenfible, or troubl'dat their tranigrcflions in thofe greater matters of the Law. ANd becaufe thefe people were always making complaints and fad moans of their fins, without endeavouring to amend j Thofe Divines reprefented to them, that fuch com- plaints were but forms, and afajhion that they followed : That lad looks, and whinings, were but zjhew of Humility, and Repentance : That if they were fenfible of their fins indeed, they would ufe the Grace of God to overcome them, till at Iaft they arriv'd at victory s and not iHll continue in a ftate of whimpe- ring, and complaining : That thefe men coufened themfelvcs into afalfe opinion of their penitence, and were perfwaded that this was enough without conqueft, and true reformation of heart, and life, that their remaining fins were but infirmi- ties, and the Jpots of Gods children, which were covered with Chnits Righteoufnefs, and not feen in the Eled : Ey which they deluded themfelves into dangerous preemption, andfe- curity. Ibcfe our Divines endeavour'd to deftroy, and to pluck away the fig-leaves of all their falfe, and imperfeel marks of God- linejs; and fhew'd that their ufual complaints, were but like thenoifeof Parrots,withoutan inward fence i That when men were only fenfible, and ferry, they were yet but under the Law and a fiate of bondage: That the Gojpd aims at Liberty, and ViVtory and that we are but jult entred, and are yet very impcr- tett, till we haveattain'd fome confiderable meafureof that ■■ That the great mark of fincenty, is, to be proceeding, andgoinz forwards, and towards the conquefi of finful habits and incli- nations: That we are not to look on tbefe, as failings, and tnprmities, and fo fit down contented with fome tears, and cullomary J&ff&P J* and Free Philofopty, &c. 37 cuftomary confeilions under the power of them : That Infir- mities are but fingle acts, and fucb too as have not the wiU'm them : That God hath afforded us fufficiency of means, and helps enough to fubdue all the evils of our natures i and that if we neglect toufe thofe aids, and live at reft under any linful appetites and paflions, we are Hypocrites, and our boafied Faith, and fpiritualitieswill fignify nothing to us. HEre the Governour made a little flop, and then faid i I have run over thefe things as they orfer'd themfelves to my mind i I might have Cet them in a better order, and have added many other particulars, but as to method, there is no great need of curiofityinit in fuch a relation : By the things I have told you, you may gather what was the Genius of thofe Divines in many others, which for brevity I omit. I faid, that though one might collect the opinion of many matters more, by what he had been pleas'd to reprefent to me » yet there were two things which I had a defire to be informed in further, viz. Their Notion of Free Grace > and Jufiification by Faith. Their Doctrines about thefe, anfwer'd He, might in great part be gather'd from lome of thofe principles I have menti- oned i but however I {hall gratify you with a fhort account of them: For JFree Cracd it was ever in the mouths of the Ataxites, and they feem'd to be tranfported,- and ravifh'd in the admi- ration of it : But their notion was very perverfe, and filfe : For they made it an arbitrary kindnefs, beftow'd upon fome very few perfbns, for no reafon in the world > Not for the fake of any vertue, or divine qualifications, but only for mcer, un- countable will, and pleafure : And faid, That God from this Free Grace ( as they call'd it ) chang'd the hearts of the Elect by an. immediate, irrefiilible power > and created Faith, and other Graces in them, in the fame way o£ omnipotent operation. Againft thefe dangerous conceits, they taught, That Goi loves Vertue, and Holinefs, and is no fond Refpetter of Perfons: That thofe are the proper objects of his fpecial kindnefs : That there was a general Grace which had appeared unto all men, in * the '38 'Jnti-faHdticalReligiortl, fBttty j, the light of Reafon, the Laws written upon our hearts and common aids of the Sprit : That it's freedom, conhited in it's»«?W/*/diffufion through the world without let, or impe- dimenthznd in the fpontaneity of it: Thisfaid he may feem iome- . what a hard word i but I have no plainer to exprefs the fulnefs of my fenfe by i and I never ufez difficult term, when the thing can be fpoke as well in one that is more eafie and familiar. Ianfwer'd, that I underftoodit very well, and that he meant that Gods Grace was willing, and unforced ; flowing from the benignity of his nature i Hill communicating it felf to all Sub- jects that were capable : You apprehend me right, continued the Governour, and thus he hath imparted himfelf to all Man- Kind : But then added He, There is a Grace, more fpecial, that concerns Chrijiians only, without us •■> the declaration of the Gojpel : and within us i thole divine vertues that are wrought by thcm,and therefore call'd Graces : He faid, The Gofpcl per- fwadeth without force, and God works upon us by it, in a way proper, and futable to reafonable Creatures, by our Reafons, and our Jnterefls, by our Hopes, and our Fears : affifting all good deflres, and endeavours by the operation of his holy Spirit. This, faid he, adts as a General Caufe, according to the dif- fpofition of the Subjecl : our endeavours would be w-Y^and fruit- lefs without it > And yet, It never works alone by meer omnipo- tence, without our endeavours : They operate in conjunction, as the Sun, and moyiiure of the earth, and feminal principles do in the production of Plants, and Flowers ■■> each caufe doing what is proper to it: The Dictates of the Spirit are contain'd in the Gofpel, and the Spirit enlightneth, and teacheth by that. And fohe came to the great Dodfrine of Justification by faitl) : Here he calfd to my mind what he had related before concerning Faith, and the falfe notions of it amongthe Fanitcs : and then faid, purification is either taken for the making us ju(r,or the dealing with us as if we were fuch : And that Faith is taken as zftngle Grace, viz. The belief of the Gofpel ■■> or complexly, as it compre- hends all the reji, viz. The whole body of Holinefs. Having prc- mis'd which ncceflarydiltinclions, He told me, That Faith in they?«g/ and the advancing of it, made no lefs then the Interefrof Gods Glory, and the promoting otChrijh Kingdom. On the other iide,the antient Government was deery'd 3.sJupeijiitioM,Church Tyranny, Humane Invention, a limb of Ant i- chriji to be extirpated roo^and branch,by a thorow, Godly Reforma- tion : In which deiign ( as I told you ) they fucceededto the fubverfiou both of the Civil, and Eccleiiaftical ftate : But when they had dejiroyd, they knew not how to build i for they could never agree upon the Platform to be erected in the toom o£ that which they had fubverted : For every Seel: was for fetting up it's own frame > and'every one had a different Model from every other •> and each was confident, that it's Form was Cbrijls Invitation, and fo by no means to be receded R r from, 40 'Anti fanatic al 'Religion ■, *£ffi£ 7. from, in the leaft point : The eflfe&s of which wcrcendleft Animpfitks, Hatreds, and Scruglingsagainlt each other, and the greateft rage, and violence of them altogether, againlt the Church of Benfalem, and all E/vyc^/ constitutions. Amidil thefe Bandyings, ibme Antifanaticl^ Divines taught, That there was norcafon to think, that any particular Model was prefcri Vd in Scripture, fo, as to be un dterable, and uni- versal : That it was neccfTary there Jhiuld be a Government in the Church h That the A pottles had appointed General Officer? and Central Rules, inch as God's Glory •, Edification, Decency Order, avoidance of Offence, and the like i but that it did not appear, they had determined the particular Circumirances, and Form : That there was no exprefs command of them i and that the plea of Apofiolical example ( could it be made out ) would no^hold for an univerfd Law to the Church in all ages, except where there wasfome intriufick^ nccelTary guodnels in the things pradtifed j or fome annext Precept to inforce it : That there was neither of thefe in the preientcafe ■■> and there- fore they urged, That the Form, and Circumfiances oi Govern- ment, was to be left to the Ruling Towers in the Church, to be ordefd by them fo as mould fcem beft to fuit with the General Rides, and Ends of Government. Ey the means of which Principles, Foundation was lay'd for Peace, and Obedience > and that age was prepared for the reception of the old. Legal eftabliih'd Government, when it mould be reftored. Concerning This thofe Divines taught, That it was of all the molt venerable Form, and greatly to be revcr'd for its Antiquity, Vniverfality, and the Authority it had from Apojhlical Practice, and our Fundamental Laws : That on thefe, and other accounts, it was infinitely tobepre- fer'd, and chofen, before any new-fangled Model, upon the fcore of which declarations, and diicourfes, in the Ataxites times, great complaint was made by them, among the foolifh Zealots of their party, that the Vniverfities, were over-run with a Prelatical fpirit, than which, nothing was more odious in thofe days : But the prudent men took no notice of their cla- mours, but went on with the defign of propagating Cuch fiber Principles, as tended to the healing of the Nation. When the i&ftty 7* and Free Phil«fopfy, &c. 41 the publick Government of the Church wasreftor'd '■> They molt chearfuliy put themfclves under it, and fubmitted to its Orders- heartily, upon the belief of its being the moft Primitive, Ca- tholic!^ Prudent, Legal Government in the world. I Have now, (aid the Governour, pall: over the particulars, in which you delird to be inrorm'd j much more might have been faid of them, but I know your own thoughts will improve thefe fuggeftions, which are enough to give light to the main Notions. I returned him my humble acknowlege- ments for the care, and pains he had taken to fatisfy, and inform me in thefe, and the other heads of thole Mens Do- ctrines. To which he anfwcr'd, That it was a great plea- sure, and fatisfadtion to him if he had given me any content by his relation h and then will'd me that if there were ought in the Theological part, that I had any query about, I would propofe it freely : For, faid he, we have a little time more to ipare in talking of this firjl General, if you have any curioiity to be inform'd further of any thing belonging to it. I an- fwer'd that he added to his favours by the liberty of Qiieftio- ning, he was pleafed to allow me, and that I had one thing more to delire a few words of, if he lb pleas'd, which was, what Way of "Preaching thofe Divines followed : This laid He, I mould have minded my £dt, and am very glad you remem- ber me of it. You muft know then, continued He, That there was not a greater diversity in any thing in Benfalem in the Age of which I now fpeak, than in the Modes of Preaching '■> of which among ft other evils, this was one, and not the leaft, That the people diftaited, andcontemn'dall the Doctrines, andlnftru- ctions that were not delivered after their own falhion, though otherwile never fo fcafonable, and wholefome '•> and inordi- nately admiring their own men, who fpoke in the Phrafe, and Mode that they fancied, they vilified, and defpis'd thofe others, that us'd another method, though it were never fo folid, edifying,andufeful. And indeed,things were come to that pals in Benfalem, that there was Icarce any other ufe made of Preach- ing, but% pals judgments upon the Preacher, and the Ser- Rr 2 moni a 2 Anti-fanatical Keligiony i2fl&V 7. mon i which was not only undertaken by the people of Age, and Experience : or by thofe only of better education and more advanced knowledge \ Bat every Age, and every condi- tion, was thought fit to judge here, every Youth, and Ig- norant > every Ruftick, and Mcchanick would pafs abiblute, and definitive fentence in this matter. Accordingly the moft empty, and fantijlic.il Preachers were generally the moft po- pular : And thofe that dealt moft in jingles, and chiming of words, in Metaphors, and vulgar fimil "dudes, in F^wufid^Phrafes, and Fanciful fchemes of fpeech, fet oif by pleafmgfmiles^ and mcltinglones, by loudneji andvehemency ; 'Thefe were- fare to be the takjng, precious men, though their difcouries were never fo trifling, and ridiculous. But the Divines, whom I defcribe, were no admirers of this ill-gotten, and ill-grounded Fame : They had no ambition to be cry p up by the common Herd, nor any dclign to court their applaufcs : They car'd not for their favour, or kind thoughts further^ than thofe a/forded advantage and opportunity for the doing of them good. 'tbk theyconliderd as the end of their Minilhy, and this rhey made the Rule and Meaftre of their Preaching j which I (hall defcribe to you under thefe following Characters. 1. It was PI ain both in oppofition to, Firfr, Obfcurity, and Secondly, Affetlition. Firfr, They preach'd no dar\. or ob- fcure notions i For though their thoughts were convcrfant about the dee pelt Theories, both in PhHofphy, and Religion, yet they knew, that fuch were not fit for Pulpits, or common hearers They had no deiign to make themselves admir'd by foaiing into the Clouds : Their great aim was the edifica- tion, and inflrudtion of thofe to whom they fpoke j and there- fore they were fofar from preaching the heights of /peculation, That they ufually avoided ( as much as they could J all the Controversies of Religion, in which the EJfentials of Faith, and Praaicenwcxe not conccrn'd. And when either of thefe call'd for difcourfe of Doctrinal matters, their great care was to be underftood. For fecondly, They did not involve their dif- courfesin needlefi words of ' Art, ox fubtik diftinaions ; bi:t fpoke in theplaincfl, and moft intelligible Terms 1 anddiitinguifYd things in the moil eafieand familiar manner that the matter of of difcourfe would .bear. They took this for an eftablijh'd Rule, That unwonted words were never to be us'd, either m Pulpits, or elfewhere, when common ones would as fitly re- present their meaning : and they always chofe fitch-, as the cufiom of fpeaking had rendred familiar in the Subjects on which they fpoke, when tbofe were proper, and exprejfrve. And though many {brts of thoughts, and Subjects cannot be made obvious to the meer vulgar '■> yet they endeavour'd to render fuch as were out of the common road of thinking, clear, and plain to thofe that are capable of the matters they were to ex- prefs. Thirdly, They did not trouble their hearers with pre- tended Mvjierics : They led them not into the dark places of Daniel, and the Revelations i nor fed them thence with their own imaginations under pretence of fecret, and bidden Truths : No, they taught them from the plain Texts, and Doctrines of the Holy Writings : and gave them the fincere milk^of the Word without any mixture of elaborate fancies, or myjiicalvz- nities. Fourthly, They flighted, and avoided all canting Fa- natickj'hrafes, which were fomuch the Mode of thofe times. For They law, they did but pleafe with their found, without conveying any fenfe into the minds of thofe that were Co much delighted with them. So that the pretended plain preaching of thofe days, was really not at all underfiood ■■> nor as much as intelligible. Therefore inftead of fuch phrafes, They us'd the mofr proper, and natural expreifions, and fuch as moil eafily opened the mind to the things they taught. I do but flightly mention thefe particulars here, (aid the Governour,becaufe I have fpoken of them before in my larger accounts of thefe men : And fo he went to the fecond thing mentioned, viz. ( I. ) The plainnefs of their preaching, in oppoiition to .Affectation. Now the ufual affectations of Preachers, faid he, relate either to Learning, Wit, or Zeal •> frem.all which They were very free. For firft, They affected nor to'oftentate Learning, by high-flown expreffions, or ends Latine : They did not Huff their Sermons with numerous, needlefs Quotations i or flourifh them with the n Authors : ways to be admired by the Vulgar, and . .i by 44 Anti-fanatical Religion^ Cffej 7. the Wife : No, their Learning was not fhewn in fuch cheap trifles as thcfe, but it abundantly appear'd to the intelligent, by the judgement and ftrengtb, the reafon, and clearnefs with which they ipoRc. Secondly, They defpis'd the fmall eflays of appearing witty in their Sermons : They us'd no jingling of words, nor inventions ot fentences, no odd fetches ofobfer- vation,or nicenefs in labour d periods: They affedred no gaynefs of metaphors, or prettinefoi fimi I itudes : no tricks to be plaid with the words of their "texts ; or any other of the conceited forts of fooling : but fpoke with ferioufnef, and gravity^ as became the Oracles of God \ and ihew'd their wit in thctfnart- nefs, and edge of the things they delivcr'd, without vanity, or trifling. Thirdly, They did nut put on / ant afiicaljhews, and appearances ot affecied zeal: They us'd no fet Tones, or cla- morous noife -■> no violent, or Apijh adrions : They fpoke with a well-govern'd affection at cnef, and concerment i and fuch as fhew'd they were in eameft : and very fcnlible of the weight of the affairs they were about : But without any thing of inde- cency, or extravagance. And now, faid He, after what I have mention'd under this firji Head, I may fparemy pains of fpeaking much under the reft that follow i. and therefore I (hall be brief on them. ( II. ) Thofe Divines were methodical in their preaching: not that they were nice, in running their Texts into all the minute divisions of words > or formal in tying themfelves juii to one order on all Subjects : But they divided their matter into the fubjhntial parts of Difcourfe j or refolv'd it into forrj£ main Proportion ■-, and fo treated of their fubject in the method that was natural to it, and molt beneficial for the people they were to infiruci : They went not on in a cryptic]^ undifcovvf d order on the one hand, nor did they fpin out their matter into numerous,coincident particulars on the other : But made their Method very eafie, and obvious, and their Heads few, and very diftinci s which is helpful both to the widerfandings, and memories of the hearers. C III. ) Their preaching was Practical : For though they taught all the great fubltantial principles of Rcli^i >n i yet Hill they directed them to Praclice, and laid the main Itrcfs on that iSff3? 7 • and F/v* Philofophy^ dec. 4 j f&tf. According to the faying of our BleiTed Lord, If yc knorv thsft things, bleffed are ye if ye do them. They taught the true, practical Divinity, without tvhimfies, and Romantic!^ ftrains \ and laid down the Rules of Life that are practicable, and fitch as fort with the plain Precepts of the Gofpel, and the condition, and poffibilities of humane nature : They fpoke here, as thofe that underftood the p.ffwns, appetites, and ways of men!, and the courfe that was to be taken, to fet them in right order: They did not talk by roat out of Books, or En- thufiaflick^ experiences i They did not direct by Metaphors^ and Fhrafes, and impracticable fancies : But laid down the true, fbbcr, rational, experimental method of action. ( IV. ) Their way was earneji and affectionate : They were not cold, or trifling, in matters of fuchvait confequence: They did not invite with indifference '■> or reprove with foftnefs '■> or di- reel with negligence and unconcernment : Butdid all f.'?e/ not, as I faid before, by meer empty noife, and "tones, and Gejiures, and Tlnafes, and pallionate out-cry s v but by the weight of their ./e«/e, and the reafon of their perfwafwns, endeavouring by the underjlandingf, to gain the affections i and lo to work on the n>ii/, and refoluti- ons. Such was Their w^y of Preaching, on which I might have much enlarg'd, but I give you only the brief Heads. Here I ask'd him, what entertainment this their preaching ifiet with in Benfakm? He anfwer'd, That for along time it was but coldly receiv'd by the people, whofe imaginations, and humours us'd to be fed upon AUufwns, and Phrafes, and Metaphors, and Opinions : And therefore, they hated found Voclrine, and diftafted the fmcere Word : Their pallates were fo vitiated by the fantaftical food, to which they had been us'd, that the fubjlantial and wholefome dyet would not down with them : So that thofe Divines were not at all popular at flrir, but the People generally ran after the affected, fanciful men, who entertain' d their itching Ears with jingles^ a Their zeal, and admiration of their own Men being incrcafcd,and heightned by the prohibiti- on, and reitraint that was upon them : For they doted on the fancies They taught '■> and could not endure found fenfc : But the Judicious of all forts, cntertain'd, and relim'd the fiber, unaffected preaching 01 the Anti-fanatickj j And at length alio, by time, and their approbation, and example, moll of the well- meaning, mif-led people were recovcr'd back to the Church of Benfalem, and brought to a rclifh and liking of the plain way of Inftruction. And now faid He, I have done with what concerns the Theological Genius, and Principles of the men I undertook to defcribe, 'Tis too late for us at prefect to enter upon their way of Pbilofopby and Learning : of this I have given fome fhort hints, but I intend you a larger account at our next meeting i and if you are not tyred already with my difcourfe, that {hall be to morrow in the afternoon, which I hope I (hall have at liberty : If you will come hither at that time, you will rind me ready to acquaiut you with what is further confiderable in the Story of thofe Men. I thanked him, with a profound reverence for the fatisfac1:i- on and pleafure he had afforded me already in his Relation i and for that further entertainment he waspleas'd to defignfor me '■> faying, that I never counted time better fpent than that* which I had the honour to pafsinhis Infirucfive Converfation, and on Subjects of fuch delight, and importance. And fb I took my leave for that night, and was conducted back by the fame MelTcnger to my Lodgings. J5S&? 7* anc* '^* Thilofopb)^ &c. I Went the next day, at the appointed time, and found tL. Governour in the fame room. After fome Reflections oi his part Relation, and a few common matters of Difcourfe ( which I need not remember ) He told me, He would ac- quaint me now with fome things relating to the Opinion, and Genius of the fame Men, in feveral forts of Learning : of this, (aid He, you heard fbmewhat in the beginning, which will fhortenthis Account : Ianfwer'd, that I did well remember what was told me of their univerfal way of ftudy, and convcr fe with the beft Authors, both Antient, and Modern. I therefore mail omit further difcourfe of that, faid He, and tell you their Opinion ( as far as I apprehend it ) of the feveral chief parts of Pbilofopby, and Learning. I begin with LOGICK: As to */:w,They oppos'd not theufual Syjhmsof the Schools, as they were Exercifes, and Inflitutions for Toutb : But They did not like the formal Syllogijiical way among ma- turer Reafoners. They many of them more approv'd of the Logicl^bi Plato, which teacheth firil to explain the Terms of the Queftion, and then to proceed by orderly Gradations from one propofition to another, till we come to the thing we would prove. A method of Reafoning more quick^ andc/o/e, and much lefs fubjedr to fallacies ,and rvandrings, than the way ofSyllogifm. And to move the propofitions from whence a man would infer his conclufion, in the modeji, Socr at ical way of gitefl ion i In my judgment, is a very good, and advantageous method. For in tbis, the occafions of pailion which are minillred by po- fitive affertions, are taken away, and the Argueris ingaged no further, then he thinks fit. He may break off when he plcafeth, without prejudice to his credit, which he hath not ingag'd, by undertaking Dogmatical proof of any thing : And fo di- fputes may be brought to a ihort, and fair ilTue '■> and extra- vagant heats may be avoided : for the Arguer may keep him- felf uningaged, and lb fee more clearly how to apply his (orce, and rellrain the difcourfe within the bounds of the iubjecT:: whereas in the pofitive way of difputing by Syllogifm^th&Q are thefe contrary difad vantages : Sf Our 48 'Anti -fanatical "Religion, fBfity jl Our Reafons are led a great way about h Mens minds are concem'd for the credit of their aflertions, which they pofitive- ly undertake to prove , Ambiguous and iEquivocal Terms fteal in, and infenfibly miilead the Reafoners i or diitinclions are applyed, which millead them more •> The-Difputer takes up one end, and runs away haftily in an oppofition of it, perhaps without clearly underftanding what it means, and without ob- ferving how this new purfuit works him off from the main bu- finefs i He goes on frill, and is flill turn'd out of his way more, and more, by him that he oppofeth : For if he feek occafion to evade the force of the Argument, he may do it well, and falve his credit to, and the deceit fhall not eafily be perceiv'd. In like manner the opponent for his part, may by Syllogifm draw his anfwerer,though a wary perfon,almoft whether he pleafeth, and impofe upon him by Terms, and fallacious Contexture of words, although he be one that underfiands confequence well, in plain reafoning : And fo in this way, men may talk endlefs- ly, but come to norefult > and when they are weary of ram- bling, they may fit down, if they pleafe, but be it when, and where they will, they know not how they came thither, nor what is become of the Queftionat firft debated. This is the ufualiiTueof all Syllogijiical dilutes i But in the Platonical,a.nd Socratical method, thefe extravagancies may eafily be avoided : which therefore I think to be the better way for men, that would rind truth,and inform one another : But for the Youth that would try their wits, and appear fubtile in arguing, Syllogifms may be proper for their purpoies. for PHYSIOLOGY", They did not fit down in any Syfiem,ox Body of Principles, as certain and eftablijh'd : They confider'd the incomfrrehenfible wifdom that is in the nwJy of GWithe difficulties that occur in the feeming plainefi thin gs > the fcantnefs, of our larger hiowkige, and (hallowncfs of our deepeft enquiries i of which I (poke before : and therefore gave but timtrous aiTent to any notions in Natural PbihCophy : They held no infallible Theory here: Nor would they ullowany fpeculations, or ac- counts of Nature to be more then H\potheJls, and probable con- jecture : And tbefethcy taught were not to be rais'd from ab- firaCied notions, and the unallotted operations of the mind, but to be collected leafurelvfrom a careful obfervation of particulars: So *5ff&2 7* and Free Philofiphy, &c% So that they thought, with much reafon, that the bed foun- dation for Natural Pbilofopby would be a good Hiflory of Nature : This they law to be very defective in their Time,and that while it remain'd in that imperfection, the knowledge of Nature, and the ufe of it, would be very fcanty, and inconliderable : But that from its inlargement,tnore,a.nd fitrer Light might be ex- pe-0 Anti- fanatic al Religion^ f&tttXV 7. free from many actual, great mi/takes : They did not prefer his judgment before at the elder Philofbphers, or thofe of his own timejNor did they think he was vt\thoutEqual,oY Superior sjzoxh. in Knowkdge,andVertue:They had not that partial,unjujHond- nefs for him, that the Mwres, and Monty, and fome other vain men had, to the prejudice, and difvalue of the Philofbphers, that were before Him,from whom he took moit of his Notions. He faid, That the Pbilofopby taught in fome common Schools, for Arijhtle's, was a depravation, and corruption of it : That it was but Monkgry, and Moorifb Ignorance formed into idle, and unintelligible wbimfies. That the main Principles, Foun- dation, and Soul of that Philofophy, Their firjl matter, Subjlantial Forms, and Qualities, were meer Imaginations, that had no ground either from Senfe, or Reafon : That they were utterly unaccountable in themfelves ; and ferved no pur- pofe of Knowledge or Life: Butrendred all the Philofophy that was built on them fantafiical, andujelefs. On the other fide he faid, That the Corpufcular Pbilofopby was the elde[i, and molt accountable Doctrine : That it was as an- tient as Natural Pbilofopby it felf: That it was applicable to the Fhcenomena of Nature, and that it was very eafie, and intelligible: Ibis Theory, added he, thofe Philofophers preferred much to the otber of Qualities and Forms, which in compar ij on is novel.,. They examined the Philofophy of your Gajfendus, which re- ftor'd, and amplified the Atomical Doctrine : And enquired into the Hypotbefes of that other great man of your World, Re- nault Befcartes •> Eothwhofe works had been brought hither, by our Miffionaries. This latter they confider'd, and ftudied much, and in him they found a prodigious wit, and clear thoughts, and a wonderfully ingenious Fabrick of Philofophy, which they thought to be the neateft Mechanical Syftem of things that had appear'd in the World ■> However, they adhe- red not to it, as the certain Account of Nature > nor yielded their affent as to pofitive, and eftablifh'd Truth i> But entertain 3d what they thought probable, and freely dijfented in other matters. Yeafjmeof them, who thought highly of his Mechanical wit, and believ'd he had carried matter and motion as far they could go j declar'd earneftly againfi the compleatnefi, and per- fection. ISSm* an<^ ^ree Pbitofoph)', &c. 5 1 fe&ionoi' his Hypotbefes J and learnedly fhcw'd, That the Af> cb'anical Principles <*te would not (alve the Vbxnomena j and that his accounts though they were pretty, and ingeni- ous, were yet (hort, defective, and unfatistyirjg s and in fome things not very agreeing, and continent. Thefe judged that nothing could be done in Pbyfiology without admitting the Tlatonical ACyoi Z-TnpuuftitcoT, and Spirit of Nature i and fo would have the Mechanical Principles aided by the Vital : But in thefe matters,others of them had different thoughts i though all agreed in the modefty, and freedom of judgment and difcourfe. As to MORAL PHILOSOPHY,They did by no means ap- prove of the Contentions, Dieting Etbickfjhzt turn'd that ufciul knowledge, into Syftems of unprofitable niceties, and notions i and made itf as Cicero fpeaks;to be rather Ojientatio ScientU. then Lex Viu : But they founded theirs, upon the excellent kriow- ledseoi Humane Nature znd Fafions: Into thefe they inquir'd much andobfervM the various inclinations, and workings of the Humours, and Appetites of Men i efpecially they (rudied themfelves, and entred into the receffes of their own fouls: Nor did they flop here, but formed their knowledge, and obferva- tionsintofolid Rules of Life, for the commanding of their paf- fions and bounding their deilres, and governing themfelves, by the Laws of Vcrtue and Prudence. Such were their Ethicks ; and their Tempers, and Pradices were fuitable. For though they were men of rais d underkandings, and ereat learning i Yet were they not, in the leait, haughty, or conceited i but their behaviour was generally moft tweet, and obliging : They cared for no mans wit, that wanted goodnefs * and defpis'd no mans wea^eft, that had it : They hated the humour ofthofe learned men, who waejtately, and mpofmgv and diffik'd nothing more then Ill-nuture: whatever their own was by Birth and Tender, their care was to makeitfweet, by Difcipline and Ufage i and fo, exeicis'd their Moral Pinc:- pks and P.uksupon themfelves : They. were no admirers of Fopularitv.hut pitied thofe that were at pains for Airandnoifc : They followed a fober, vertuous courfe, without flanting {hews and pretentions i and liv'd in an innocent, evencheer- fulnefl without rapture, on the one hand, or dejedtion, on the.. 5 2 'Anti-famtical Religion^ JBB&p 7. the other : They were free in their Conversations, and not fuperjiitioitjly fcrupulous about things that are harmlefs and in- different. But, faid the Govemour > I confider, I need not infift thus on the deicription of their Moral Temper of Spirit i It may be collected in thefe, and many other particulars, from what hath been faid before : And therefore I now pafs imme- diately to their METAPHY SICKS, About which, I mult firft tell you, That they had no opinion of tbofe of the Peripatetic}^ Schools, which confifted of Logical niceties juid empty notionsjhzt fbphifiicatcd mens reafons, and inclin'd them to hover in abflraaed gene- * rals, and to reft in meer Terms of Art ■-, to the neglect of the more material ratiotinations : Such Metapbyfickj were in ufe at that time in the tJniverfities ofBenfalem i and therefore out ofrefpecttothe Statutes of thofe Seats of Learning, They did not profcfTedly endeavour to expofe thofe ftudies : No, They were againft rude and violent Innovations => But yet as they had opportunity, they prudently advis'd'fuch Youth as they knew, to take care that they did not dwell on thofe Aery Notions i or reckon of them, as any part of thit Jtanding Knowledge, which they were to ufe,through the courfe of their future lives : They allowed them for exercife, butcaution'd againft the reception of them, as Principles of Truth, and Science. Here I ask'd, whether Thofe men were againft all Met a- pbyftcks ? or what fort they allowed ? He made anfwer ■> That They were not againft all. But that 1. Some of them counted, Tbe explication of General Terms, and notions of things to appertain to Metaphyficks i and th'vs they reckon'd to be moft neceilary, and ufeful for the avoiding confufions, and miftakes in reaibning : So that they never entred into any Controverfie, or Enquiry, without flripping the words, and notions, they were to treat of, from zllfanta- Jiry, and borrowed fenfes, and fixing them in their natural, and genuine acccption : Knowing, that moft difputes and crrours in reaibning arife from mijlakgs offimple Terms. 2. But then others of Them, who as highly efteenvd of this courfe, judg'd it to belong to Logick^ and that it was not to be brought under this fcience, the only object of which, They made 01T&U 7* and Free Philofiphji^ &c\ ^ ., made the Spiritual, and Immaterial World : And in this fort of Metapbyficks, the Science of Spirits, they were not all of one Opinion i For fome were for the Doctrine of Plato, mak- ing 0rjti!t£, extended, penetrable, indifcerpible, felf-motive fub- ftances : Whereas offon- thought with Vefcartes, that extention, motion, and the like Attributes, belong'd only to Bodies, and had nothing to do with Spirits, which could be defined by no- thing, but Ibinhjng, and the Mwfor of it. But this diiference in Opinion produc'd norudenefs, or heats of oppofition, only it gave exercife fome times, to their wits, in their private Philofopbical entertainments. As for the Doctrine of the common Schools of Tot a in Toto— Both fides elleem'd it contradictious, and vain : And knew, that this was one great occafion of the Sadducifm, and disbelief of Spiritual Beings, which was fo much the Mode of that age. I faid, That I had heard fomething of both thefe Doctrines i And that each of them feem'd tome, to contain opinions that were very Jirange b adding, that I deilr'd to know, whether thofe Gentlemen entertain'd the conceits, that the old Plato- nijis, and our Cartesians did, in tbeir Hypothefes ? He ask'd me what notions I meant i> I anfwer'd, That the Platonijis held, There was an Anima Mundi -, and the Prtexijience of par- ticular Souls, things feemingly very uncouth, andabfurd. And the Cartesians, on the other fide, taught, That all things were Mechanical, but Humane thoughts, and operations ■> and that the Beafis were but meer Automata, and infenfible macbins s which, faid I, feem very odd, and ridiculous fancies. As to thefe Opinions replyed he,They had different thoughts, as other Philcfophers have j Some of them fuppofing that the Platonical Opinions are very ritto be admitted, to give ailiftance to the M-xbanical Principles '■> which they think very defective of themfelves. And Others judging, That the Cartefian Hypo- thefes are probable, and Mechanijm fufficientto account for the Phenomena i and that there is no need o£ introducing fbhope- lels, and obfcure a Principle, as the Soul of the World. In the Matters, and MJieries of Providence, They alfo take feveral ways of Opinion : But then, the difTenters to either judgment, do not condemn the oppoiite, as ridiculous, and abilird ; r a Jnti faff 'dti 'cal "Religion , IEJTS57. abfurd : Knowing, That there is a great appearance of truth in the contrary Doctrine i and no certainty in f&rt, which they approve moft. As to the opinion o£ Pr£exijhnce of fouls : It hath laid He, been the Doctrine of many of the wiftft men of eldeji times, both Gentiles, Jews, and Cbriftians, and the almoft general be- lief of the old Eaflern World : It contains no oppofition to any Article of Faith, and (bine believe, It will give a very plauti- ble, and fair folution of the main, and moft difficult things in Providence : On which accounts it fhould not, 1 think, be rafoly, condemn'das abfurd-, but may very well deferve to be beard, and is very worthy to be examined : Though, added He, Ia£ firm nothing positively of it '■> And I fuppofe many of the per- fbns I defcribe, were difpos'd to/i% thoughts with thefe, in re- ference to that Hypotbefis. I pray'd him to acquaint me with their Opinion of the MATHH.MATICKS > He Anfwered, That They were great valuers of tbofe Sciences , which they accounted excellent pre* paratives, and helps to all forts ot Knowledge, and very fer- viceable particularly'm this, That they us'dthe mind to zclofe way of reafoning.and were a good Antidote againit the confused, and rt>andring humour oi~Di$uters : For which reafon, Some of them thought, it would be very well, If they were us'd as the firft Injlitutions of the Academick_ Youth \ judging, that thefjs Sciences would exercife the wit, as much, as theufual L0- gickj, at lead ■> and beget a much better babit in the mind, then thofe contentions ftudies. BeiidesThis, faid He, Icannot at prefent think of any thing more, confiderable, concerning their inclinations, in nicer Hu- mane Knowledge : But as to their way of Learning, as Divines^ fomething may be added, And with Relation to this I may fay, 1. That they are not much taken with the School-men, but rather think, That thoCcfubtile, and Angelical Doctors have done Religion no fmall dificrvice, by the numerous d/Jputes, niceties, and diminutions, they have rais'd, about things, other- wife pliin enough : By which, The natural, and genuine con- ceptions of .mens minds arc perverted, and the clear light of Reafon, iBISp 7- and Free Philofophy^ Sec. y$ Reafbn, and Truth intercepted, and obfeur'd : And they judg'd, There was lefs caufe in the latter ages to reckon of School-Divinity ', fince the FeripatetickJPbilofophy, on which it was grounded, grew every where into difcredit : So that they thought it not fafe, to have Religion concern'd, in that, which did not truly help it j and which was not now able to help it felf. 2. They did not admire many of the Commentators, and Ex- pofitors of the Scripture: For though they praifed thofe Induftri- ous Men fcr their Zealand Vevmonto the holy Writings : Yet they did not think much due to divers of their performances. For a conildering Man could not but obferve, how they kept voluminous ilir about the plain Places, which they never left, till they had made Obfcure\ while they let the difficult ones pafs without notice. Befides which, the manifold Imperti- nencies, Vbancies, Di$utes> ContradiUions to one another, and the Scriptures, which were obfervable among thofe Writers, rendred divers of them of mean account in the Judgment of thofe Men. However they had a juft efteem of many of the Critical Interpret! rs, and particularly of thofe famous Lights of your end the World, well known to us alfo, Grotius, and Hammondus, whofe learned workj and expofitions they beheld with great refpedt, and veneration. (3.) As for the ANtlENf FAtHEKSi They valued thofe greatly of the firfl 300, yea 500 years, who li- ved before Chriiiianity was fo much mingled with Opinions, and corrupted by difputes i and the various devices of Men : 'their works they reverenced, becaufe there was much holinefs, in thofe venerable perfons, and much fimplicity in their wri- tings, and among others, there are two particular realbns, why they had thofe jages in fo much efteem. ( 1 .) Becaufe the Controverts they handle, are moftly fuch, as Concern the main things of Religion, in oppoficion to the Jews, Heathens , and fome grofs Heretichj, who undermined the Foundations or Faith, and Life : Theje were undertakings worthy the zeal, and pains of thofe holy Ancients i who did *^"not multiply unneeejfiry quarrels, and occafions of difpute, or rmkefpecutative opinions Articles of Faith, and fundamen- tals of Religion, and prefently denounce thic\ Anathema's a- gainfl: all, that differed from them in lejfer matters > But they T t ftuck 5 6 '-^xti firtttical Religion , iBttty 7 . ftuck firmly to the /cm, plain things, and placed their Religi- on principally in a holy Life, and lived in Charity, and Love and frequent communion : thofe days, and thofe Men the An- tifamtes celebrated much, and prayed, and endeavour'd for the Rejlaurathn of fbrijlianity to that Primitive "temper : (2.) They reverene'd thofe Fathers , becaufc living nearer the times of the Apoftlcs, they had more advantages to know their D< clriuts, and Government, and Ufages, than the agis at a greater remove have : on which Accounts, They attc d more to their prafiifes and opinions, then to thofe of fucceeding times, when pride, ambition-, covetoufntjs , and difputes had lead Men aiide into the various ways of phancy, and f aft ion : Thefe then they accounted excellent witness of (hrijlianityy and our belt Interpreters oi it's Veflrines, and Conjiitutions • though they did not make them Judges in affairs of Faiths and Religion ■> or reckon all to be infallible, that they did, 0* faid. Thus were they difpos'd towards the/Tr/f Fathers,, For 'thofe of the following ages They efteem'd their piety, and zeal i and praifed God for the good they did in their Ge- nerations i and gave all due acknowledgments to their pious endeavours j and were ready to imbrace their inftructions irk the ways of Godlinefs, and Vertuei and willing to receive the evidence of any truth from them : But They did not equal them in their eflimation with the Elder Fathers, nor fuperfliti- ou/ly doat on all their fayings v nor take them for the beji Guides in all the Doctrines of Religion. For thofe Fathers lived in the difputing ages, when pride, and intereft and prevailing faction had efpoufed opinions, as ef- fentijls of Faith, and made Men quarrel, and divide, and break the peace of the Church, of the World, for trifles j They much difTer'd from one another > and fome of them, at times , from themfelves » and many of them , in fome things, from Scripture, and Reafon, and more primitive An- tiquity : They difputed often with much eagernefs; and . were very angry with each other about things of no great mo- ment i and vented unfeemly paffions, and were too often very*? impatient of Contradiction, and different judgment. They, fome of them fpoke haftily, and determined too foon in a heat againft one k,ind of oppofitesiind then3forgotat another time,and affirm'd f&Rty 7* and Free Philofophy^ &c. 57 affirm'd the quite contrary, againft an other fort of Adverfaries : They made too much of their opinions, and were many times too fevere to harmlefs diffenters. Thefe, and divers more fuch, were the weakneffes of many, of thole Reverend Men : which I do not mention, faid He, to detract from their worth in other things, or to leiTcn their juft honour and valuation : but to (hew you fome of the things, which, 'tis like, were the reafons, why thofe Divines did not efteem of the latter, as they did of the mod ancient Fathers. jfhefe, and fuch like, I fay, I judg might be the reafons : Eut They themfelves were very caurious in faying any thing thatmight look like detractions, or difefteem of thofe venera- ble Perions : They contented themfelves to omit poring on fuch of them, as They thought there might be lefs caufe to ad- mire, or lefs need to ftudy ; without difcovering their naked- nefs, and imperfections ; or difcouraging others from follow- ing their inclinations to converfe with them. Yea, they neg- lected not to read them themfelves, as they had time, and oc- cafion : But then, they read them not with defign to gather fine fentences to adorn their difcourfes, nor to gain Authorities in fpeculative matters, to confirm their opinions : But to im* ■prove their reafons, to get direction from their potts councels, and to inform themfelves of the Genius, Principles, and C«- ftomes of the Times, in which they fuccellively lived : That they might not be impofed on by the pretenders to Antiquity, who endeavour.'d to gain reverence to their Innovations, by pre- tence of ancient ufage : And this is enough of their lndinati~ ons towards the Fathers. I have now, faid He, but a word to fpeak more, under this Head, and that mail be briefly ; ( 4.) About their opinion of the Rabinkal Learning : Among the Authors of this fort, diverfe of them were very conver- fant : not out of any great efteem of the Men, or their Lear- ning j but from a ddirc to acquaint themfelves by Them, with the ' Vofirihet, Terms of fpeecn, atrd Cuflomes bT the 'Jews, in order to their better underftanding of the Scriptures, and the defence of Chrijlianity, againft thofe enemies or the Crofs. On thefe accounts, they judg'd the reading thofe Writers, not- withstanding the frafh, and vanity, with which their Books T t 2 were 5$ Anti-fanatical Religion, fBttty 7. were loaded, to be very ufeful for a Divine, and like to be of more behoof to him , than all the tedious volumes of the Schoolmen : And fome thought, it would nor be amifs, if the Rabbins fucceeded in thofe places, which thofe other Voclors, were leaving vacant. And now, faid He, I have alfo given you a Tafteof the Genius, and Humour of thofe Divines in fome chief parts of Learning : And though I have mentioned only form particular forts, yet I do not thereby exclude them from their fhare in the Languages •, Hijhry, and other kinds of knowledg ; which I have omitted in this account, only, bec3ufe their fence of them, for the molt parr, was common with the judgment, and opinion of other learned Men. I have reprefented to you their Genius and endeavours,not with defign (as I intimated before) to exalt,and magnine them above the other Divines olBenfalem-, but to fhew how the Pro- vidence of God over-rul'd thofe evil times, in which thofe Men were bred, and to raife a good and generous Spirit amid the extravagances of an unhappy age : and I have thus particular- ly defcribed their Principles, and Practices, not to exclude other worthy, and Reverend Men ( with which, thanks be to God, this Church abounds ) from the (hare of acknow- ments that are due to their pious, and excellent Labours, but becaufe thofe Perions are better known to me, than any others of our Clergy. At this Period of his difcourie, a Servant came in> and with low reverence, acquainted the Governor that fome Per- fons of quality were come to fpeak with him. Upon which, he rifing up, told me, He was forry for this interruption, but hoped crc lung, tu have cite freedom ui another opportunity of Converting with me, El^Cl S Books Pnblljlml by Mr. Jofeph GlanVdL THc Way of Ha;pincf} ■ represented in it's Difficulties, and En- couragenunts ; and freed from many popular, and dangerous miftakes. Catholic^ Charity, recommended in a Sermon before the Lord Mayor and Aldermen of London-. A Va(i Sermon on the Kings Martyrdom. Lux Orient tits, being a modeft Philofophieal Enquiry int0 the Doctrine of-Prx-exi/tencc. A Prefatory Anfwer to Mr. Henry Stubbs. A further Account of Mr. Stubbs. A Letter concerning Arifiotle.. An Apology for fome of the Clergy who fufcr under folic, and fcanda- lous Reports, on the occafion of the Rehear al Travfpr.f.l. An Earned Imitation to the Sacrament of the Lords buppcr. - Seafonable Reflexions and D/'courfes, in order to the cure ot the Scoffing and Infidelity of a degenerate Age. ESS ATS, Philofophieal, and Theological. Books Printed for, and Sold by Henry Mortlock at the Phoenix in St.Pauls Church- Yard, and at the White Hart in Weftmin- jt being a Vindication of the Lord-Arch-Biftiop of Canterbury's Relation of a Conference, &c. from the pretended Anfwer of T. C. folto. Sermons preached upon feveral occasions, with a Difcourfe annexed con- caning the true Reafons of the Suffering of Chrift , wherein CreUtus's Anfwer to Grotiiu is considered, fol. Irenicum : A Weapon. Salve for the Churches wounds : In quarto. Origines Sacra j or a Rational Account of the Grounds of Cnriftian- Faith, as to the Truth and Divine Authority of the Scriptures, and the matters therein contained, quarto. A Difcourfe concerning the Idolatry praftifed in the Church of Rome, and the hazard of Salvation in theCommunion of it, in Anfwer to fome Papers Papers of a Revolted Prcteflant, wherein a particular account is given of the Phanattctfms and Dtvtfttns ct that Church, Oilavc. An An fiver to feveral late Trearifes occasioned by a Book entiruled, A Difcourfe concerning the Idolatry praclifed in the Church of Rome, and the hazard of Salvation in the communion of it, the firlt Tart, Octavo. A fecond Difcourfe in vii dicarion of ihe Proteitant Grounds of Faith, againft the pretence of Infallibility in the Rcm.tn Church, in Anfwu to the Guide in Controverfie, by R. H. Pro .eitancy without Principles, and Reafon and Religion -j or the ceitain Rule of Faith, by E. \V. with a par- ticular enquiry into the Miracles of the Roman Church, Oftavo. An Anfwer ro Mr. Cre/y's Epiitle Apologctical to a Perfon of Honour, touching his Vindication of Dr. St tiling fletty Oitavo. All written by Edw. St tiling flee ty D. D. Chaplain in Ordinary to his Majefty. The Rule of Faith, or an Anfwer to the Tieatife of Mr. J. S. entituled Sure-Footing, &c. by John Tt lot/on, D. D. Preacher to the Honourable Society of Lmcolns-Inn. To which is adjoyned a Reply to Mr. J. 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Dean of Chicbefl.y, and one of his Maiefties Chaplains in Ordinary. A Sermon preached before the King, M,y 9. i<7*. by John Sudbury, D. D. De in of Durham^ and Chaplain in Ordinary to his Majeftv. The Reformxtioajuflijikd, in a Sermon preached at Gutld-HallCh^- pel, Si-ptemhizit 1073. before the Lord Mayor and Aldermen, &a up- on Afts 14- 1 4. A Sermon n-. ached NovenAer J. tf7>. at St. Margarets Vrtftmmfttr. upon St. Jifarthetp, 7. if, 16. A Sermon preached before the King, February ;4. fsfft apon i-fcb.*. ij, Thffi. three Jaft by Edw, Stilingflettt D. D. Chaplain in Ordinary toksMajcfty. : 7 Booty Books Printed for3 and Sold by John Baker, at the three Pidgeons in St.Panls Church- Yard* DUT O R T in Pfalmos 4, Gree^, and Latine{ j Cantabrigia\ 4. — IJ em in Pfalmos, 4. Grxce. —in Homer. 4. Grxce, Latme. BeveiidgeGrammatica Orientalis. 8. Gore Norncnclator Geegraph. 8. Seldeni Eutichyus. 4. Arab. Lat. Ailsbury de Decreto Dei. 4. Dionyfius de Situ Orbi?. 8. Grxce. Comenii Janua. 8. 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